A treatise of the Church VVritten against them of the separation, commonly called Brownists. Wherein the true doctrine of a visible Church is taught, and the Church of England, proued to be a true Church. The Brownists false doctrine of the visible Church is conuinced; their shamefull peruerting of the holy Scriptures discouered, their arguments to proue the Church of England a false Church answered. Darrel, John, b. ca. 1562. This text is an enriched version of the TCP digital transcription A19858 of text S117495 in the English Short Title Catalog (STC 6286). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 727 KB of XML-encoded text transcribed from 204 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A19858 STC 6286 ESTC S117495 99852708 99852708 18048 2264183595

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A19858) Transcribed from: (Early English Books Online ; image set 18048) Images scanned from microfilm: (Early English books, 1475-1640 ; 1233:14) A treatise of the Church VVritten against them of the separation, commonly called Brownists. Wherein the true doctrine of a visible Church is taught, and the Church of England, proued to be a true Church. The Brownists false doctrine of the visible Church is conuinced; their shamefull peruerting of the holy Scriptures discouered, their arguments to proue the Church of England a false Church answered. Darrel, John, b. ca. 1562. [16], 266 p. Printed by William Iones, dwelling in Red-crosse streete, London : 1617. Dedication and preface signed: Iohn Dayrell. The author's name is spelled 'Dayrell' both times it appears, and possibly he is a different man from the exorcist.--STC. Some print show-through; some pages stained. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. eng Brownists -- Early works to 1800. eebo A treatise of the Church. VVritten against them of the separation, commonly called Brownists. Wherein the true doctrine of a visible Church is taught, Darrel, John, 1617 407 132301 489 0 0 0 0 0 36.96 D The rate of 36.96 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2013-08 Assigned for keying and markup 2013-09 Keyed and coded from ProQuest page images 2014-02 Sampled and proofread 2014-02 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

A TREATISE OF THE CHVRCH . WRITTEN AGAINST them of the Separation , commonly called BROWNISTS . Wherein the true Doctrine of a visible Church is taught , and the Church of England , proued to be a true Church . The BROWNISTS false doctrine of the visible Church is conuinced ; their shamefull peruerting of the holy Scriptures discouered , their Arguments to proue the Church of ENGLAND a false Church answered .

PROV. 13.10 . Onely by pride doth man make contention : but with the well aduised is wisedome . PROV. 14.15 . The foolish will beleeue euery thing : but the prudent will consider his steps .

LONDON , Printed by William Iones , dwelling in Red-crosse streete . 1617.

TO THE CHVRCH OF ENGLAND GRACE AND peace from God our Father , and from our Lord Iesus Christ .

IT is not vnknowne to them that are acquainted with the writings of the Brownists , how euery where they charge our Church to be a false Church , an Antichristian Church , and consequently the Synagogue of Sathan : and our particular or parish assemblies , false visible churches . They applie vnto vs , and that often , 2. Cor. 6.14.15 . & Reuel. 18.2.4 . and so equall vs , with as grosse Idolaters as euer were , heathen and Antichristian We are darkenesse it selfe , wherewith the light hath no communion : We worship Belial , not Christ : We are if not a roote of miscreants , Counterp . in the Epistle defence of the Church and Minist. of Engl. 6. Counterp. 266. and in the Epistle . Paralleles 26. Apologie 209. yet a misceline multitude of beleeuers & infidels : We are the habitation of diuels , the holds of all foule spirits , and the cage of euery vncleane and hatefull bird : Wee are Vr of the Caldees , Babylon , Egypt , and Sodome , out of which they must goe that will be saued . They tell vs further that Rome is our mother , and our Church one of her daughters : And as is the mother , so is the daughter : both harlots . Shall we heare our Church which is the mother of vs all , nay , the Churches of Christ , thus blasphemed and euill spoken of , and that not in a corner , but vpon the house toppe , as Absalom abused his fathers Concubines : so as all men may heare ; the present world ; and the ages succeeding : and hold our peace ? God forbid . So doing we shall shewe our selues rather bastards , then naturall children . Can a sonne endure to heare his mother standered , and reuiled , and his bowels not be moued within him , and his tongue also to speake in her defence ? Verily he that is such , honoureth not his mother , as the law of God , and nature doth binde him . And this is it my deare mother , reuerend , and holy , that hath thrust me forward to write this Treatise in thy defence . I thought indeede with my selfe a long time that this would better beseeme some of my elder brethren . I considered the strength , skill , and forwardnesse of the aduersary to fight without wearisomnesse : and mine owne great weakenesse , M. Iohnson , Ainsworth , Smith , Ro●inson , for against all these I deale in this treatise . that they with whom I was to haue this conflict were ᵇ diuers : my selfe but one , and that a little one : but such ( through the grace of God ) was my loue to this part of his holy trueth , and hatred to error , that I was able to stride ouer them all .

And beginning first with a litle Treatise against them of the Separation in the defence of our Ministery , Liturgie , and Discipline , ( mooued thereunto by the continuall griefe and vexation my soule was in , to see so many round about me to seperate ) I considered that they keepe much adoe about a true visible Church , and a false , accusing vs euer and anone to be a false Church . Heereupon I thought it very requisit rather to examine their doctrine of the Church , ( which I found to be the very foundation of all that they haue written in this question ) and to make triall whether that were true or false .

I knowe that many will be apt to imagine , that I haue saide litle or nothing against the Brownists and their Seperation : because I doe not in this booke answere their obiections touching our Ministery , Liturgy , and Discipline . But these men forget , that the maine point of controuersie betwixt the Separists and vs , is : Whether our Church be a true , or a false Church . If the Church of England be a true Church , as wee confidently affirme : Then is the Brownists separation ( by their owne confession ) sinfull : the Scriptures alleadged by them to that ende peruerted ; their speeches against our Church blaspheamous ; and all their arguments concerning our Ministery , Liturgy , and Discipline , so many sophistications . Then also , is their ealling vpon men , to separate from vs , and to goe out of Babilon , no more to be regarded , then the barking of dogges in the streete . But if our Church be a false Church , which they contend for : then we acknowledge their seperation to be lawfull , and their reasons concerning our Ministerie , Liturgie , and Discipline , to be found and substantiall . Herevpon then all doth rest , as a house vppon the foundation : which being ouerturned , the whole house ( we know ) fales to the ground . To this end I haue in this Treatise endeuored two things principally . First , by diuers argumentes I proue that the church of England is a true Church , and our parish assemblies ( as they are constituted by law ) true visible Churches . Secondly , I haue answered their Argumentes , whereby they would proue it to be a false church , and namely those which lately and at large are by M. Ainsworth enforced against vs in his Count●rpoyson .

Let none of my elder brethren be offended at this I haue done . What though this cause be not by me so well mannaged as it deserues . Accept of it neuerthelesse . I haue done my best : and God requireth but according to that a man hath , and not according to that he hath not . Let not man desire more . If any demaund of me , why I , the most vnfit and vnable of a thousand , in the middest of so many great Diuines , famous for learning , haue vndertaken the defence of our Church , which had well beseemed the chiefest of them : I answere , that seeing them silent , I could not hold my peace . And that I being by the prouidence of God cast into the middest of these Separistes , that ( towards the Northen parts ) did lately spring vp , had thereby many more occasions to mooue & prick mee forward to this businesse , then other of my brethren haue had . Thus God who in his secrete counsell had purposed and appointed me to this seruice , made a way therevnto . And it will aboundantly content mee , if that whatsoeuer it is I haue performed , bee approoued of God , and acceptable to thee my reuerend and gracious Mother : whose next to my Father , wholly I am , deuoted to thy seruice .

IOHN DAYRELL .
TO ALL SVCH AS PROFESSING THE FAITH AND OBEDIENCE of Christ haue separated themselues from the Churches of ENGLAND .

HAVING iust occasion of late to looke into your bookes , I found that there are foure causes alleadged for your Separation , and that the principall of them all , concerneth the confusion , and mixture of good & bad in our church . We forsake ( say you ) your Church for this maine corruption , Counterp. 3. that all sorts of profane and wicked men , haue beene , and are , both they and their seede receiued into , and nourished within the bosome of your Church , contrary to the first couenant of our Redemption : contrarie also to the example of all Gods Churches since the world began , who alwayes were separated from the vngodly as the Scriptures shew . Thus speaketh M. Ainsworth : and M. Robinson after this manner . Answ. to a Censorious Epistle 35. In these two respects principally , your Babylonish confusion of all sorts of people in the body of your Church without separation , and your Babylonish bondage vnder your spirituall Lords , the Prelates , wee account you Babylon , and flye from you . Herevnto adde that which M. Smith saith , in his Paralleles : Pag. 23. All Churches or assemblies of men , whatsoeuer professing Christ , and not separated from worldlings are false Churches , and so without : onely the separated Churches are the true Churches , and are within . And in another place thus . A false worship , Daral . 14. ministerie , and gouernment may be in a true Church , through ignorance and the like occasions : Which thus hee amplyfieth . Ibid. 15. A true man may haue a woodden legge , an eye of glasse : so a true Church may haue a false ministerie , and worship , or gouernement . Hauing therefore a desire to reclaime you ( if it be possible ) and bring you back againe to our Churches , I thought I could bestow my paines no way more profitably , then in discouering vnto you how weake and insufficient this is to ground your Separation vpon . And this I haue endeauoured to doe in this Treatise .

I haue therein also both discouered and conuinced sundry errors of yours , and your frequent and horrible peruerting of the sacred Scriptures for the defence of them . And now I heartily pray you to consider , That the soule of man is in very great danger by imbracing errour , as well as by yeelding to profanenesse . That errour in the minde , doth greatly hazard the saluation of mans soule ; and that it is as fearefull and dangerous a thing , to bee carried about with euery winde of doctrine , as to consent to sinners when they entise vs . Hence it is that wee are not onely exhorted , that wee sholud not beleeue euery spirit , but try the spirits whether they are of God ; 1. Ioh. 4.1 : 1. Thes 5.21 . that we should try all things , and keepe that onely which is good : but oft bidden to take heede that no man deceiue vs ; Mat. 24.4.5.23 , 24. to beware of false Christs , which if it were possible , should deceiue the very elect : and to beware of false Prophets , meaning false Teachers : Mat. 7 , 15. which though they come in sheepes clothing , with a shew of truth & holinesse , that they may the rather deceiue : Act. 20.29 . yet inwardly they are rauening wolues . I know this ( saith Paul ) that after my departing shall grieuous wolues enter in among you , not sparing the flocke . Whereby wee learne , that as grieuous and rauening wolues doe prey vpon and destroy the carkases of the silly sheepe : so doe false Teachers the soules of men . From hence also it is , that our Lord Iesus hath as well forewarned vs to take heede and beware of false doctrine , Mat. 16.6.12 . Luke 12.15 . as to take heede and beware of couetousnesse . In both of these he vseth a double caueat , because both of them are very dangerous to the soule ; so as we haue as great neede to beware of the one as of the other . If the Lord had onely said , Beware of false doctrine ; hee had thereby intimated that there is danger in beleeuing such doctrine : but hee iterating and doubling the caueat . Mat. 16.6 . Marke 8.14 . Take heede and beware of false doctrine ( which is also noted by two Euangelists ) doth thereby imply the danger is very great . It is also to bee obserued that Iesus compareth false doctrine to Leauen , Take heede and beware of the Leauen of the Pharises and Sadduces : teaching vs thereby , that as a little leauen sowreth the whole lumpe of dough , so a little false doctrine the whole minde . Wee neede not goe farre to confirme this by examples . Who knoweth not that many among you , from Brownisme haue fallen into Anabaptisme ? Your selfe M. Iohnson doe acknowledge this in your answere to M. White : And I my selfe doe know that M. Smith and those of his Church , at the first receiued onely some few small and petty errours in comparison , holding still communion with vs : but after in processe of time grosser errours growing vpon them they departed and separated from vs , and are now by little and little fallen into a gulfe of errours , as plainely appeareth by sundry of M. Smiths bookes lately published , and namely the Paralleles ; The differences of the Churches , of the Separation ; and the Character of the beast . We may also remember , that errour in the minde , is by the Holy Ghost compared to a Gangraine or Canker : 2. Tim. 2.17 . which beeing in any part of the body , stayeth not there , but by little and little spreadeth it selfe further , and pierceth into the bones , not ceasing to inlarge it selfe vntill it hath brought destruction to the body . Euen so it is with the soule , when errour inuadeth it , Tit. 3.10 . Reiect him ( saith the Apostle ) that is an Hereticke , after once or twice admonition : knowing that hee that is such is peruerted , and sinneth being damned of his owne se●fe . As if hee should say : There is little or no hope of reclaiming heretickes ; such as be contentious and obstinate in their errours , but that all labour vsed to that end is in vaine and lost . Their disease is almost incurable . For say that they be conuinced , and in themselues doe condemne that which they contend for : Yet are they vsually so peruerse and obstinate as they will continue still in their sinne , maintaining their opinion against conscience . Yet notwithstanding saith Paul , let them be admonished once or twise , if hapily they will amend : Which if they doe not , after admonition thus giuen , haue nothing to doe with them . And doe we not in experience see , how hard a thing it is to draw men from error , to the loue and imbracing of the truth ? Be they Turkes , Papists , Anabaptists , Familists , or whosoeuer that bee wrapt in errour ? Certainely it is as easie a matter to draw couetous men from the desire of riches , voluptuous men from the loue of pleasure ; the proud man from his pride , and the drunkard from his drunkennes : as to bring a man intangled in errour , to receiue and acknowledge the truth . Of the former sort of these , if they haue continued long in their sinne , the Prophet saith thus : Can the Blacke-Moore change his skin ? Ier. 13.23 . or the Leopard his spots ? Then may ye also doe good , that are accustomed to euill . The same is no lesse true of all such who haue dwelt and abide long in their errours . Beware therefore and feare ( my deare brethren and countreymen ) to continue still in your schisme and errours , and hearken to the counsell of Salomon : Pro. 19.27 . My sonne heare no more the instruction that causeth to erre from the words of knowledge . Goe not , I beseech you in the name of Iesus , one step more forward in the way you are in . For I call heauen and earth to record , that it leades to destruction . And why will ye die , O ye children of men ? It is a fearefull thing to fall into the hands of the liuing God : for our God is a consuming fire .

I know you perswade your selues of better things , and such as accompany saluation . You think that the way you now are in , is the only way to life . But what if you mistake it ? Christ telleth vs , that many shall seeke to enter in at the straight gate , Luk. 13.24 . and shall not bee able . Which cannot be vnderstood of men minding earthly things , whether it be their profits , or pleasures . For they neither desire , nor seeke after any such thing . But of heretickes , Schismatickes , and sectaries . You will say ( I know ) that you are no schismatickes : because you separate from a false Church onely , and ioyne to a true , in deede if that which you teach of the visible Church were true , then were all our congregations false Churches . But heare and marke well what I say . Such a visible Church as you require , and pretend to be , there is not in the world , neither euer was : You teach in this point that which is repugnant to the Scriptures , and a thing vnpossible in it selfe to be . Such a societie as you say a true visible Church is , is not visible , cannot possibly be seene or discerned .

But some of you will say : are not our Ministers learned ? Yes . That lets not but that both they may , and indeede doe grossely erre in those things wherein they dissent from vs , and from all the learned in the world . Who knoweth not that among the Papists there be many of great learning and gifts : which haue very great knowledge and skill in the arts , in the languages , are of excellent vtterance , expert and ready in holy Scriptures ; can speake and write truely , agreeing with the Scriptures , of sundry of the secrets of the Kingdome of heauen : as of God , his nature , persons , attributes : Of Christ Iesus his incarnation , his birth , life , preachings , sufferings , comming to iudgement , of the Resurrection , of the life to come , with many more of this kinde : and yet notwithstanding in those points wherein they differ from the Church of England , and all other true Churches : they are blinde as beetles .

But you will obiect further , that what you of the Separation hold is proued plentifully out of the word of God , I acknowledge indeede that you abound and superabound in your allegations of Scripture , Neuer any men contending for lyes , did therein goe beyond you , nor equall you neither . If hereunto we adde their externall holinesse : wee may safely say , that in no faction or schisme that euer yet was in the world , Satan did more transforme himselfe into an Angell of light then in this . But what ? Their Scriptures being peruerted , as the truth is , and so tending to the destruction of the Reader : all this is but sheepes clothing , Mat 7.15 . whereof Christ biddeth vs to beware . Horrible and fearefull is your abusing and wresting of holy Scripture , and to some incredible . It had been well for you if you had been more sparing in your quotations : then had yee lesse taken Gods Name in vaine : who will not hold you guiltlesse for the same , except ye repent .

And now dearely beloued : behold , Christ Iesus stands at the doore and knockes aloud , tarrying and abiding there , as one very desirous to come in , and loth to be kept out He that hath the keyes of the house of Dauid , who shutteth and no man openeth : and openeth , and no man shutteth : open the doore of your soule , that you may let Christ enter in . And to that end open I humbly beseech you the eyes of your minde , that you may bee able to discerne betweene things that differ , and know truth from falsehood : and reiecting and abhorring the one , which is from the Diuell ; may imbrace the other , which is from God .

And here my deare countrimen , who lately are gone out from vs , and become Anabaptists , I beseech you , consider of this one thing with me . When you first separated from the Church of England , did not you highly esteeme and reuerence the Church of Amsterdam , euen as the deare spouse and body of Christ ? I meane the Brownists Church there . Would not you then gladly haue had communion with them if possibly you could , when you refused the same with vs ? Did not then all of you assure your owne soules that that way which then and still we call Brownisme , was the onely way to life wherevpon in that way you would needs walke , come on it what would , imprisonment or banishment ; life or death ? Did not then some of the chiefe of you in my hearing , magnifie M. Fr. Iohnson , and their bookes specially the Apologie , aboue all bookes next to the holy Bible ? And in all this you reioyced exceedingly . How commeth it now to ●asse , that so quickly , not onely our Churches , but the aforesaid Church at Amsterdam , is likewise become an Harlot and Babylon ? That you abhorre now as much to haue religious communion with them , as with vs ? How commeth this ( I say ) to passe , but because that which the Apostle saith generally of all deceiuers , is and must needs be in the particular true of you , your selues being deceiuers : That you wax worse and worse : deceiuing , and being more and more deceiued .

Thus haue I in few words , by way of commination , exhortation , dehortation , and supplication indeuoured to perswade you my brethren of the Separation , ( speecially my countreymen , who are lately entred into this way , ) to renounce your errours , and to breake off by repentance your grieuous sinne of separating , and all the sinnes accompanying it . If this I haue published preuaile not thus farre , ( though not with all , yet with some of you ) as to bring you to the sight and acknowledgement of your erronious doctrine concerning the visible Church , and your peruerting of holy Scripture for confirmation thereof , as my hope is it will . I for my part doe confesse that I vtterly despayre of doing any good of you : and say to you as I haue learned from the Apostle to speake in this case : If any man be ignorant , let him be ignorant . I shall also hold it vaine , to contend any further with you . 1. Cor. 14.38 . & 11.16 . If any lust to be contentious , ( saith Paul ) wee haue no such custome , nor the Churches of God : And so I end , leauing the successe hereof , both with you and others to the Lord : whom in Iesus Christ I beseech , to accept of this my poore and weake seruice , and to grant that it may prosper to that end , wherevnto by me his most vnworthy seruant it is intended : euen to the glory of his great Name , and edification of his Church , Amen .

IOHN DAYRELL .
A SVMMARIE OF THE CHAPTERS . THE FIRST BOOKE . OF the Church : triumphant and militant . And sundry Titles in holy Scriptures given to the same , specially to the Militant Church . Chap. 1. pag 1. The Vse of the former doctrine . Chap. 2. pag. 14. Of the Visible Church , and the diverse acceptations of the Word Church . Chap. 3. pag 20. The visible Church is a mixt companie , compounded of Christians true , and false : the greatest part being the worst . Chap. 4 pag 23. Of Religion : what it is , and how distinguished . Chap 5. pag. 32. That the Profession of Religion , maketh one a member of the visible Church . Chap. 6. pag 3. That the Church of England , is a true Church : and our parish assemblies , true visible Churches Chap. 7. pa. 41. THE SECOND BOOKE . A Confutation of H. Barrow his description of a true visible Church . Chap. 1. pag. 51. A confutation of another description of the true visible Church , giuen by the Brownists : Where much is said concerning the first gathering of a Church ; and commixture of good and bad in the Church . Chap. 2. pag. 60. Of the matter and forme of the visible Church . Chap. 3. pag. 161. Whether the Couenant of life and saluation which God made with Abraham and his seede , where made with the visible , or inuisible Church . Chap. 4. pag. 186. The titles which the Separists ascribe to the visible Church , are to be vnderstood of the inuisible Church onely . Chap. 5. pag. 197. The Churches of the Brownists by their owne doctrine are false churches : and therefore men ought to separate and come out from among them . Chap. 6. pag. 215. The controuersie betweene vs and the Brownists concerning religious communion is here debated . Where is shewed . First , that wee may lawfully ioyne in diuine worship with them which are not members of the Church : Secondly , with the open wicked : And that thereby neither the faithfull , nor the holy things of God are polluted . Chap. 7. pag. 217. The Arguments of the Brownists whereby they would proue our church to be a false church : and the answere vnto them . Chap 8. pag. 229. How the Separists to iustifie their separation from the Church of England , doe shamefully peruert the holy Scriptures . Chap. 9. pag. 257.
THE FIRST BOOKE .
CHAP. I. Of the Church Triumphant and Militant , and of the sundry titles in holy Scripture giuen to the same .

THe word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated Church , signifieth an assembly , or company called out from other : and in the new Testament thereby sometimes is meant , The company of the Elect , 1. Cor. 1.10 . euen that whole company that God hath chosen and called , and wil call out of mankind , vnto the fellowship of Iesus Christ , in him to haue life eternal . And this is manifest by the fift to the Ephesians : Husbands loue your wiues , euen as Christ loued the Church , and gaue himselfe for it , 26. That he might sanctifie it , and clense it by the washing of water through the Word . 27. That hee might make it vnto himselfe a glorious Church , not hauing spot or wrinckle , or any such thing : but that it should bee holy and without blame . And a little after : No man euer hated his owne flesh , but nourisheth and cherisheth it , Vers. 29.32 . euen as the Lord doth the Church . And againe : This is a great secret , but I speake concerning Christ , and concerning the Church . All this must needs be vnderstood of all the Elect , which society is foure times heere called the Church . For first , those which be heere called the Church , Christ is said to Loue : But on the Elect only Christs loue is set , as on his spouse , them alone hee nourisheth and cherisheth , as a man doth his owne flesh . The company of the Elect are meant therefore by the Church . Againe , it is said , He gaue himselfe for the Church : thereby also it is cleare by ( Church ) is meant onely and all the Elect : sith for them alone , and for all them he died , and not for the reprobate . And whereas Christ is said heere , Iohn 17 9.20.25 . compared with Iohn 10.27.28 . & Mat. 25.33.34 . to sanctifie the Church , and cleanse it , &c. And the Elect only be thus sanctified and clensed : this sanctification being begunne onely in them in this life , and perfected in them alone in the world to come , at which time they shal be without spot or wrinkle , their vile bodies being made like to Christ his glorious body , and their sinfull soules like to his most holy and glorious soule ; and so a most glorious Church or company : it followeth necessarily thereupon , that by ( Church ) heere the holy Ghost meaneth the congregation of the Elect , which is , that we call the inuisible Church , and not the visible Church , ( which consisteth as well of Reprobate , Matth. 16.8 . as Elect ) as the Separists will haue it . Of the inuisible Church also our Sauiour Christ speaketh vnto Peter , saying , Thou art Peter , and vpon this Rocke I will build my Church , By him vnderstood Christ Iesus . and the gates of hell shall not ouercome it : Meaning that in him , and vpon him , the Elect ( whom heere hee calleth his Church ) should bee so rooted and grounded , that no enemies , no not Angels , Principalities nor Powers , with all their power and subtiltie , should be able to preuaile against them , or any of them . But the visible Church is and hath beene from time to time shaked and battered in her parts , yea sometimes made euen with the ground . Of it therefore this Scripture cannot bee vnderstood , as some affirme : but of the inuisible , which is nothing else but the communion of Saints , that are , and shall be .

Of the Church we haue againe a description , together with a distribution in the 12. to the Hebrewes : where , Vers. 22. for the better vnderstanding of the Doctrine we haue in hand , wee may obserue the seuerall titles that bee giuen vnto it . First , it is called the Citie of the liuing God , Rom. 12.2 . because they of this society ( when they be called ) liue not after the lawes , customes and manners of this world , ( whereof they bee not , though they be in it , but are therein as foriners and strangers ) but after the lawes , statutes and ordinances of God set downe in his word : Iohn 15.19 . & 17.14 . 1 Pet. 2.11 . Psal. 119.1.2 . so that in life and conuersation they differ from other men , yea , from that themselues did sometime leade . Secondly , it is called the celestiall Ierusalem , as whereof that earthly Ierusalem was a figure . Also , because the Citizens of this Citie seeke those things which are aboue , Col. 3.1.2 . setting their affections chiefely on heauenly things , not minding ( in the first places ) earthly things , as they doe , whose portion is this world , Phil. 3.19.20 . Psal. 119.57 . and not God . And thus as they of this fellowship are cleane changed , and differ from all other in outward carriage , and from that themselues were before ; so in inward affection and disposition . Thirdly , it is called the Church of the first borne , because they are that company which was figured by the first borne of the Iewes , that were by Gods appointment to be sanctified to the Lord : Exod. 13.2 . and are they which out of mankind are of God sanct●fied , and put apart to an holy vse , that is , the seruice or worship of God : the rest of mankind attending pro●ane and worldly affaires . Also , Exod. 4.23 . Psal. 4.6 . Matth. 22.5 . Esa. 49.15 . because they of this Church or company , are as dearely , nay more dearely beloued of God , then the first borne children are of their parents . Fourthly , this Church is said to be written in heauen : because all of them are chosen and appointed to life eternall , and their names written in the booke of life , enioying , or hereafter to enioy it in heauen . Lastly , he maketh mention of the spirits of iust and perfect men , meaning the soules of the faithfull , which are now in heauen . Whereby wee learne , that part of the Church is now in heauen , and the other in earth , and hereafter to be on earth , both these making the Church .

This Church or company then containeth all Gods Elect , that euer haue beene , are , and shall be in this world , from the beginning thereof to the end . Whereof part ( we see ) is in heauen triumphing , as hauing got the victory ouer their enemies , and praysing God , and is therefore called the Church triumphant : and part on earth , ( & hereafter on earth to be ) warring or fighting with their spirituall enemies , the flesh , the world , and prince thereof the Diuel , called therefore the Church militant . This Paul teacheth likewise in the 3. to the Eph. saying : I bow my knees vnto the Father of our Lord Iesus Christ , Vers. 14.15 . of whom is named the whole family in heauen and in earth . By whole family , he meaneth the whole Church : one part whereof , saith hee , is in heauen with God , the Lord & Master of this Family , magnifying him ; and namely for his goodnes towards them ; the victory that by him they haue obtained , Exod. 4.23 . & the glory , honor , and immortality he hath bestowed vpon them : the other on earth for a time , attōding the busines he hath appointed them , which is , to worship him . This the Apostle likewise teacheth , Ephes. 1.10 . and in the first to the Coloss. vers. 20. In both which places , he affirmeth that God hath reconciled to himselfe in Christ , all things , which are in heauen , and which are in earth . By the word ( Things ) hee meaneth Men , as Reuel. 21.27 . where Iohn speaking of the new Ierusalem , saith , There shall enter into it no vncleane thing , meaning no vncleane man or person . By all things then ( both which words be vsed in eyther of these places ) the holy Ghost meaneth , all the Elect , ( for of these the Apostle speaketh in both places ) of which society part he telleth vs ( now three times ) is in heauen , and the other in earth : ( none in purgatory ) and that each part , and euery member thereof , is in and through Christ reconciled God , and such only be the Elect. This whole company of the Elect , is the Church , which Ephes. 1.22.23 . proueth : Christ is appointed the head to the Church , which is his body , the fulnesse of him , that filleth all in all things .

As the parts of a man , soule and body , make but a man , not men ; and the seuerall parts of the body , one body , not diuers : so the societies whereof I haue spoken , in heauen and on earth , make but one Church . We doe not then beleeue two Churches , not two Spouses of Christ ; but we beleeue only one , yet considered diuers wayes . One as shee is in the blade , growing , and to grow together with the tares in the field , or in the flore , mixed with chaffe : another as shee is in the garner ; one in the mine , and another purifi●d : one yet wrapped in the confusion of this world and wicked men ; another before her Spouse without spot or wrinckle . But leauing the triumphant Church , which is in this pure and perfect estate : we will now intreat of the Militant .

The militant Church is vniuersall , or particular . Ephes. 4.13.16 . Vniuersall , are all those throughout the world , who beleeuing in Christ , are by the spirit vnited to him , and by loue one vnto another . In a word , the whole company of the faithfull . Hereof Paul speaketh . 1. Cor. 12.28 . God hath ordained some in the Church : first Apostles , secondly Prophets , &c. And Ephes. 4.11.12 . where the very same ( in part ) is layd downe , but in other words . He therefore gaue some to bee Apostles , and some Prophets , &c. for the gathering together of the Saints , for the worke of the ministery , and for the edification of the body of Christ . In stead of the word Church , he first vseth Saints , because the Church is nothing else but the Congregation of Saints . Secondly , The body of Christ , meaning that part of his body which is on earth : the whole being set for a part by a Synecdoche . And of this is that to be vnderstood in the Creed : I beleeue the holy Catholike Church .

A particular Church , is the whole company of beleeuers , that be in a Country , Citie , Towne or Village . Such was the Church at Ierusalem , Rome , Corinth , the Churches of Galatia , &c. as after in the ninth chapter of this Booke is proued . Paul an Apostle , 1. Cor. 1 : 2. Gal. 1.2 . vnto the Church of God which is at Corinthus . Paul , vnto the Churches of Galatia . And thus rightly we doe , and may call , all the faithfull in England , in Scotland , in France , the Church of England , the Church of Scotland , the Church of God in France ; and all the true beleeuers ( be they more or lesse ) in Islington , the Church of Islington . Thus haue we many Churches , and yet but one Church : many particular Churches , and yet but one Catholike or vniuersall Church .

1. Pet. 2.9 . To the Militant Church , Peter speaketh saying : But yee are a chosen generation , a royall Priesthood , an holy nation , a peculiar people : that yee should shew forth the vertues of him that hath called you out of darknesse , into his maruailous light . Where he speaking to the Elect and beleeuing Iewes telleth them , that they need not to feare , nor be dismaid at this , that God hath ordained some to destruction , whereof he had spoken in the two next verses before : for as much as they were not of those , or of that Generation , whom God to glorifie his Iustice , and to shew his anger against sinne , hath appointed to condemnation : but were of that Generation and stock , which out of mankind God hath chosen , and ordained to life euerlasting , that so hee might declare the riches of his glory and mercy in sauing them . Of this societie , the beleeuing Iewes , whom Peter speaketh , were part . And therefore it is that the Apostle vseth this particle ( but ) saying ; But yee are a chosen generation . Those that Peter calleth heere the chosen Generation , are the same which the Scripture often cals the Church , and Diuines vsually the inuisible Church . And it is that company of men , which God out of all mankind hath chosen in Christ , to giue or bestow vpon them eternall life , as is aforesaid . For which cause , as the Church is heere called the Chosen generation , Matth. 20.16 . & 22.14 . & 24 so often in Scripture the chosen , or the Elect : Many are called , but few chosen : which is in effect the same with this : Many are in the Church , but few of the Church : If it were possible , they should deceiue the very Elect. And Tit. 1.1 . the elect of God , or Gods elect : According to the faith of Gods elect .

These elect and beleeuing Iewes , or Church of the Iewes , are heere called , first a royall Priesthood , because all of them ( and not all of the visible Church as the Separists doe teach ) and Kings and Priests vnto God : as Reuel. 1.6 . and 5.10 . where those which Christ hath redeemed , loued , and washed , from their sinnes in his blood , which are the Elect and Church inuisible , hee is said to haue made them Kings and Priests vnto God , euen his Father . 2. Cor. 10.45 . As Kings and conquerors in this life they subdue and cast downe holds , Rom. 8.10.13 . Gal. 5.24 . casting downe the imaginations ; and euery high thing that is exalted against the knowledge of God , bringing into captiuity euery thought to the obedience of Christ : and doe kill sinne , which before as a King raigned in them , Rom. 6.12.14.21.23 . & 7.11 . and had dominion ouer them , and else would haue slaine them . These as Kings ouercome also this world , and the Prince thereof , treading him vnder their feete . 1. Iohn . 5.4 . Gen. 3.15 . Rom. 16.20 . Ephes. 6.12 . Rom. 8.37 . Hebr. 1.2 . Psal. 8.6.7 , 8. Thus are these Conquerers not onely of flesh and bloud , but of principalities and powers , yea more then conquerours through him that loueth them . They of this chosen generation and royall Priesthood , as Kings , are in and through Christ heires of this world , and of the things therein , as of the fish of the sea , the fowles of the ayre , and the beasts of the earth ; hauing a right to that which they inherit and possesse , so as they may say , it is their owne , and are not vsurpers , as men of another generation bee . 1. Cor. 3.21.22 And in the world to come , all of this chosen generation and royall Priesthood , as Kings and Conquerors shall raigne , and inherit a Kingdome that is eternall , 2. Tim. 2.12 . 2. Pet. 1.11 . 1. Pet. 1.4 . reserued for them in heauen . Rightly therefore are all of the Church , said to bee royall persons and Kings .

These Kings are also Priests , and are therefore called a eoyall Priesthood . As Priests they offer sacrifices , the spiritual sacrifices whereof we shall heare forthwith : and in the life to come the sacrifice of praise and thankes to God and vnto him that sitteth vpon the Throne , for the victory and conquest he hath giuen them , and for all his goodnes and louing kindnesse towards them . Reuel. 5.9.10 .

The Church of the Iewes ( to whom Peter writ ) is likewise called an holy nation , and in the fift verse ; an holy Priesthood : because all the members of the Church be holy , and none of them vnholy or prophane . Among these there is no vncleane person , neyther whosoeuer worketh abomination , that is , no sinner or worker of iniquity . But as all their names be written in the booke of life , of which we haue spoken : so are they all Saints indeed , their hearts being purified by faith , and they sanctified and made holy by Gods holy Spirit , Act. 15.9 Rom. 8 , 9.10 dwelling in them . Holy are they in this world , but more holy in the world to come . In part heere , but hereafter perfectly holy and without blame , not hauing spot or wrinckle . Holy in regard of their renued righteousnesse , Ephes. 5.27 2. Cor. 7.1 1. Pet. 1.15 1. Iohn 3.3 2. Cor. 6.21 which is begun in this life , and perfected in the life to come . And holy , because of Christs holinesse , which being without them , is imputed to them , and becomes theirs by imputation , as their sinnes were his .

This society is further called a peculiar people , or a people or company , which God claimeth to be his owne , in a speciall and more principall respect , that is , by right of redemption : as being that society or part of mankind which Christ Iesus hath bought , and deliuered out of that spirituall captiuity and bondage to sinne , Satan , and condemnation : not with gold or siluer , or any such corruptible thing , but by his owne pretious bloud : in another and more generall respect , all mankind being his , that is , by right of creation , Exod. 19.5 or as he is their Creator . Of this People we reade , Matth. 1.21 . Thou shalt call his name Iesus for he shall saue his people from their sinnes . Hereby are meant those whom God the Father hath giuen to Christ Iesus , in him to haue life eternall , that is , the Elect : which Christ meaneth by these words so oft repeated by Iohn , Iohn 6.37.39 & 17.2.24 Those which my Father hath giuen mee . And this is confirmed by the Syriake translation , where for peculiar people , we haue the Congregation redeemed . Iesus then in dying , paid not a ransome or price of redemption for all men , but for a certaine congregation or company of men , Act. 20.28 Costerus cap. de Iustificatione , de causis et modis Iustif. Apologie 44. Conterpo . 158 A true description of the visible Church , pag. 1. euen that wee call the Church . I say , not for all men , as the Papists hold , nor for the visible Church , as the Brownists , in vnderstanding this Scripture of the visible Church ( vnawares ) doe teach , and in plaine words , in their Confession of faith , Art. 17. and Master Robinson , in his Iustification 115. where he saith , That all of the visible Church are purchased with the blood of God .

Moreouer , of this society it is said heere , that of God they are called out of darkenesse , into his maruailous light : that is , out of sinne and ignorance , ( wherein they remaine vntill the time of their calling ) to knowledge and holinesse . To the same effect are those words , Act 26.18 . where Paul is said to be sent to the Gentiles , to open their eyes , that they might turne from darknesse to light , and from the power of Satan vnto God . As all of the Church , Ephes. 14 in the eternall decree and counsell of God , are chosen and appointed to life euerlasting before all times , euen before the foundation of the world was laid , as we haue heard : so betweene this decree and the execution thereof , in this world are they all in time , euen in their appointed season effectually called , and translated from the kingdome of darknes , and the Prince thereof the Diuell , Colos. 1.13 into the kingdome of God his deare sonnes , to be from thenceforth gouerned by his spirit and word , and do walke in the light . And this the Apostle teacheth in the eight to the Romans saying : whom he predestinated , meaning to life , them also he called . Ve●s . 39 Lastly , Peter sheweth , wherefore God hath chosen out of the stock of mankind , some to life , whom in his time hee calleth to be Kings and Priests vnto him , and sanctifieth or maketh holy , that before and till then were prophane , and from vnder the power of Satan and his slauery bringeth into the glorious liberty of the sons of God , bestowing his free spirit vpon them : All this God doth to this end , that they might shew forth the vertues of him who hath chosen and called them hereunto , that is praise him for his exceeding rich mercie and goodnes towards them .

As in the aforesaid ninth verse , so likewise in the fift verse of the said Chapter , this our Apostle in the beleeuing Iewes , doth yet further describe and set forth the Church , or rather part thereof , the Militant , whereby wee may the better vnderstand the same , and who be of it . And yee ( speaking of the elect and beleeuing Iewes ) as liuely stones , are made a spirituall house , an holy Priesthood , to offer vp spirituall sacrifices , acceptable to God by Iesus Christ . First the company of true beleeuers , ( all which be the Militant Church ) are called liuely , or liuing stones , as hauing spirituall life , or the life of God in them , from that liuing stone Christ Iesus , Ephes. 4.18 mentioned , vers. 4. who is also the chiefe corner stone of this building . As these before the time of their calling , and vntill they doe beleeue , are as stones , without life , Rom. 6.13 Ephes. 2.1 2. Tim. 5.6 Iohn 5.25 Matth. 7.22 dead in sinne : ( like to the widow , who liuing in pleasure , was dead while shee liued : and to those of whom Iesus speaketh , The dead shall heare the voice of the Sonne of God , meaning in the Ministery of the Word ; and againe , Let the dead , bury the dead ) and being thus dead , haue no more power or strength to doe those actions which are pleasing vnto God , ( which we call good-workes ) then a dead man to performe the actions of life , as to eate , drinke , talke , walke , &c. So as soone as they be called and beleeue , and euer from that time forward , they haue a power conueyed into them from God , whereby they are quickned , and made able to doe the workes of God : whereupon they are called , liuing , or liuely stones . And it commeth thus to passe : I speake of the inward and effectuall calling . When God calleth a man , which is , when he receiueth grace to beleeue in Christ Iesus , then hee bestoweth his Spirit on him ; according to that of Paul , Ephes. 3.17 Christ dwelleth in your hearts by faith : meaning that in all which doe beleeue Christ dwelleth by his Spir●t ; which is confirmed by that other speech of the Apostle to the Romans , Chap. 8.9 If any man haue not the Spirit of Christ , the same is not his . This Spirit being the Spirit of life , as it is called , Rom. 8.2 . killeth and subdueth in whomsoeuer it is , sinne , so as though it remaine still in man , yet it hath not that dominion and command that before it had , and quickneth or inableth them in some measure , to lead an holy and righteous life : As is taught Rom 8.10 . If Christ bee in you , to wit , by his Spirit , or if the Spirit of Christ be in you , the body ( meaning the body of sinne , as Rom. 6.6 . ) is dead because of sinne ; and the Spirit is life for righteousnesse sake . From hence ( I say ) it is , that the faithfull ( who bee the Militant Church ) are called liuing stones .

1. Cor. 3.16.17 Secondly , they are said to be a spirituall house , and elsewhere , the Temple of God , as wherein God dwelleth by his Spirit , whereof the Tabernacle , and materiall house or Temple built by Salomon , were a type and figure . Of this inhabitation of God by his Spirit , we shal heare more hereafter .

Thirdly , as in the ninth verse they are termed a royall Priest-hood ; so heere an holy Priesthood . They are said also , to offer vp spirituall sacrifices . As the Priests vnder the law were to offer sacrifices , so these royall and holy Priests , both vnder the Law and Gospell , did and should offer , not Lambes , Calues , yong Bullockes , Psal. 51.17 . Psal. 4.5 Heb. 13.15 or any earthly or corporall sacrifices , as the Leuiticall Priests did , but sacrifices of another kinde , spirituall and heauenly : the sacrifice of a contrite spirit , and broken heart ; the sacrifice of righteousnesse ; the sacrifice of praise , or the calues of the lippes , yea themselues for a sacrifice , consecrating themselues wholly to God , throughout the whole course of their liues in all their actions studying to please him . It is said further , that the sacrifices which these Priests doe offer , are acceptable to God by Christ Iesus . Wherein are implied two things : First , Though all the sacrifices of the Leuiticall Priests were not pleasing to God , and accepted of him ▪ yet all the sacrifices which these Priests offer , that is , all the good workes they doe should be accepted of God . Secondly , That these sacrifices bee not acceptable to God , for any perfection or worthinesse that is in them , but in and through Iesus Christ , Confession of faith , 6. and to Communion of Saints , 248 and 470. Apologie 44. Counterp. 198. Description of the visible Church , p. 2. his mediation and intercession . These two places of Peter , viz , the fift and ninth verses , and likewise Reuel. 1.6 . and 1. Cor 3.16 , 17. our brethren of the Separation vnderstand of the visible Church , and members thereof , as hereafter we shall heare . I trust by that is already said , this error of theirs is manifest . Yet haue we something more to say thereunto in his due place .

Finally , of this blessed company that is to bee vnderstood in the Creed , I beleeue the holy Catholike Church . Where euery true beleeuer , not onely professeth that hee beleeueth , and is perswaded that there is such a blessed society as is aforesaid , to whom only the benefits and priuiledges following in the Creed , doe belong , ( to wit , the Communion of Saints , the forgiuenesse of sinnes , the resurrection of the fl●sh , and life euerlasting ) but that he himselfe is one of them . This Church is said to be holy , for that it consisteth of persons holy : but of this we haue spoken already . It is termed likewise Catholike , that is , Vniuersall , because of this fellowship , there are some heere and there through the vn●uersall world ; as also , for that it containeth in it all the Elect , and such as are , and shall be saued , from the beginni●g to the end of the world ; so that out of this Church there is no saluation . Lastly it is to be obserued , that we doe not say , I see , but I beleeue the holy Catholike Church : whereby wee know that this Church is rightly said to be Inuisible , Heb. 11.2 b●cause faith is of things which are not seene . We beleeue this Church , it must needs then be inuisible . And it is called Inuisible , hauing reference to men , who can neither sound the secrets of God , nor yet , ( which is lesse ) the heart of man : because ( I say ) we can doe neither of these , much lesse both , and so cannot see or know who be Elect , of which alone this Church standeth , therefore it is said to he Inuisible , 2. Tim. 2.19 1. Cor. 2.11 and of some secret , inward , or hidden . The Lord only knoweth who are his : And no man knoweth the things of a man , saue the spirit of a man which is in him . 2. Tim. 2.19 By departing from iniquity , and other infallible tokens , a man may be certaine for himselfe , that he is one of this Church , in Christian charity also , hee is to hope well of others , and to iudge rashly of none ; but no man can be sure of the election of another . This society then is visible and knowne to God alone , inuisible and vnknowne to men : and is therefore called the Inuisible Church .

Thus vnto the Church , many sweet and glorious titles , are euery where in the Scriptures giuen , and most ioyfull and excellent things of it spoken . It is called ( as we haue heard ) the City of God , the celestial Ierusalem , the Church of the first-borne , which are written in heauen , the family or houshold of God , a chosen generation , a royall Priesthood , an holy Priesthood , being all Kings and Priests vnto God , an holy Nation , a peculiar people-redeemed and called by God out of darkenesse , and the kingdome of darknesse into his marueilous light , a spirituall house ; the Temple of God , to be a a Ephes. 2.22 the habitation of God by the Spirit , and the body of Christ . It is also called a b b 1. Cor. 14.33 Church of Saints , c c Iohn 10.27 the sheepe of the Lord , d d 1. Pet. 5.3 the heritage of God : to bee short , Christ his e e Sal. Song . 6.8 Doue , his e e Sal. Song . 6.8 vndefiled , who is f f Ibid. 4.7 all faire , and no spotte in her , his g g Ibid. 5.2 sister , his g g Ibid. 5.2 welbeloued , h h Ibid. 6.3 his loue , his i i Ibid. 5.1 Spouse , his k k Psal. 45.9 Queene , the ioy of the whole earth . This Church is the Lords l l Exod. 19.5 chiefe treasure aboue all people , ( though all the earth be his ) and they in whom he delighteth , as men doe in treasure . Behold , they are m m Isa. 49.16 grauen vpon the palme of his hand , he that n n Zachar. 2.8 toucheth them , toucheth the apple of his eye . All of this society , and onely these , Iesus will o o Matth. 1.21 saue from their sinnes , and from the p p Rom. 8.1 condemnation that is due vnto them for the same : and q q Iohn 10.27 will giue vnto them eternall life . So that of all men , these with Dauid may say , r r Psal. 8.4 What is man , that thou art mindfull of him ? And the sonne of man , that thou visitest him ? for thou hast made him a little lower then the Angels , and crowned him with glory and honor . O Lord , our Lord , how excellent is thy name in all the world . To this Church are made the promises of s s Reu 1.13 God his protection , presence , of peace , t t Ier. 31.3 of loue , u u Prou. 1.23 of his spirit : and to this society is that gratious * * Gen 17.7 couenant of life and saluation made . In conclusion , this Church , though in it x x 1. Cor. 13.11 infancie it be y y Song . 1.4 blacke , yet is it comely , as the Tents of Kedar , and as the Curtaines of Salomon : and when it commeth to z z Ephes. 4.13 perfect age , it shall be most a a Song , 6.3 beautifull , and b b Ephes. 5.27 glorious , without spot or wrinkle : yea most wonderfull , and euen c c Song , 4.9 rauishing men to conceiue , much more to behold , what then to enioy so blessed a communion . And thus much concerning the doctrine of the Church , which we call Inuisible : Let vs now proceed to the vse thereof .

CHAP. II. The vse of the former Doctrine .

Iohn 3.3 Rom. 8 ▪ 9 If the flesh or sinne beare rule , and be the Lord & master of the house , commanding soule and body , then man is , and to be called carnall , of a sinner . But if the spirit haue the dominion or rule , as he hath in all those in whom he is , though not at all times , and in all actions , the flesh sometimes preuailing against the spirit , then and from thenceforth , such are indeed Saints , or spirituall men , & so to be called , and ought not to deeme themselues sinners or wicked men , nor so by others to be accounted . Exod. 4 , 25 Matth. 26.41 BY this we haue heard , we may see , what a holy and heauenly society this is , and that blessed is the man who is one of the Church , holy & righteous are they in this life , but more holy & righteous in the life to come . When once the Spirit of God regenerateth and dwelleth in one of these , ( which in the appointed season he doth in them all , and only in them ) then ceaseth he to be prophane , and beginneth to be holy ; and forthwith becommeth of a carnall , a spirituall man ; and a Saint of a sinner , and is from thenceforth so to be called : man hauing his denomination of the more principall , or of that which is in him predominant . Euery one of these , from the time of this new birth , or regeneration , and this great and admirable change and alteration , giueth to God that which is his , that is , worship , liuing holily towards God : and to man that appertaineth to him , liuing righteously towards him . Euery one of these is carefull to performe all duties to their superiours , equals , and inferiours : Neyther will they wrong their neighbour in his person , goods , or good name , or doe that to another , which they could not bee contented should be done to them . When through humane frailty ( for the spirit being willing , the flesh is weak ) they faile in any duty to God , or man ; by eyther omitting the good they should do , or committing the euill they are forbidden to doe : then their hearts smites and wounds them for the same , and they haue no peace within , nor their wound healed and bound vp , vntill both they haue obtained a pardon from God in Christ for that sinne , and a setled purpose and full resolution neuer ( by the grace of God ) to commit it againe . He that hath receiued the Spirit of God , knoweth that these things I write be true . Who seeth not that these are an holy people indeed , and holy Priesthood , as the Scr●pture calleth them ? These are Saints indeed , though on earth , By this holines thou mayest know thou art of the Church , one of Gods elect , and heire of saluation . If this be begun in thee in truth , though in great weaknesse , then it is certaine that thou art one of this society . Iohn 9.31 Iames 3.2 and shall all of them be Saints in heauen . All other the Scripture calleth Sinners , but not these , though in many things they all of them sinne . Is not this an holy and heauenly company on earth , before they come to heauen ? Holy heere in part , though they shall be perfectly holy without spot and wrinckle only in heauen : whereinto this holy nation alone shall enter , and no vncleane thing . These are blessed and sweet companions for him that is iourneying from earth to heauen . By how much the longer and more dangerous the way is we haue to trauell , by so much the more desirous and inquisitiue are we after company ; because it maketh greatly for our safety and comfort , and helpeth much against the tediousnes and wearisomenesse of the way . Thou therefore ( my deare brother ) who as a pilgrime and stranger on earth , art wandring in the wildernesse of this world , towards that heauenly Canaan , a way long and dangerous , wherein doe lye in waite many theeues and robbers ; full also of crosse-wayes and by-paths , and none almost to direct thee , except thou wilt aske of the beasts of the wildernesse : inquire , and seeke out some of these that are trauelling , as well as thou , to Canaan , to bee thy associates . And this shall bee sweete and comfortable both to thee and them . Thus did Dauid , a pilgrime , as all our Fathers were . Psal. 119.63 I am a companion ( saith he ) of all them that feare thee , and keepe thy precepts . And that which is more : All his delight , next to that he had in God , Psal. 16.3 Prou. 12.26 was in the Saints that were in the earth , who are more excellent then their neighbours , and consequently their societie more to be desired . It goeth well with that woman , who maketh choice of such an husband , whose company shee cannot auoid : and with that man , which hath such a wife : and with him that hath such neighbours , or out of them can and doth cull out such to be his companions and acquaintance . It is good being in the company of these : for with the godly , thou shalt learne to bee godly , Prou. 13.20 or being godly to encrease in godlinesse . But it is much better , yea a blessed thing , to be one of this society . For is it not ( I pray thee ) an happy thing to be beloued of God , and in speciall fauour with him ? Dauid so accounted it , and therefore prayeth thus to God : Psal. 4.6 Many say , who will shew vs any good ? but Lord lift thou vp the light of thy countenance vpon vs . And professeth that herein he had more ioy of heart , then worldly minded men haue , when their wheate and wine doth abound . Now all of the Church , are dearely beloued of God . They are ( as wee heare ) the Congregation of the first borne . Rom. 1.7 No first borne child is so tenderly beloued of his parents , no not of his mother , as these be of God . For it may so fall out , that a woman may forget her childe , and not haue compassion on the sonne of her wombe , Isa. 49.75 Psal. 27.10 Ephes. 15.25 Iohn 10.11.15 Iohn 15.13 but this cannot fall into God . Though father and mother forsake one of these , the Lord will take him vp . This Church and company of men , Christ so loued , that hee gaue himselfe for it , that is , layd downe his life for it . And greater loue then this , to dye for his friends can no man haue . O loue vnspeakable . As by his deeds , so by his words , Iesus doth witnes his loue to this Church , Cant. 2.14.15 . & 4.2 , 7 , 8. &c. & 5.1.2 Mat. 12.49.50 in calling it his Welbeloued , his Doue , his Spouse , his Loue ; and in accounting euery one of this societie , his Brother , and Sister , and Mother . If then thou be one of this fellowship , ( O man , ) thou art in grace and speciall fauour , not with thy King and Soueraigne on earth , but with thy God and thy Lord , who is the King of Kings , and Lord of Lords and with him whose loue is the fountaine of all mans happinesse . Of this loue ( I say ) euery one of this Church and company may be assured . Happy therefore are all they , and only they , who be of this society .

Their happines and dignity , their excellent estate full of maiesty and glory , may yet further appeare by sundry of those titles which are giuen vnto them in holy Scripture . They of this society are called a spirituall house , the Tabernacle of God , the Temple of God , and are said to be the habitation of God by the Spirit , because the Spirit of God dwelleth in them . What a grace and honor is this , that the King of glory should cohabite with vs ? And what a rebell is he , Reu. 3.20 who though this King stand at his doore and knock , will not open that he may enter in ? Happy , and thrice happy is he , who hath the presence and fellowship of God . For who shall harme him , with whom the Almighty is alwayes present to defend ? Hee needs not bee afraid of the feare of the night , Psal. 91.1 . nor of the arrow that flieth by day : nor of the pestilence that walketh in the darknes : nor of the plague that destroyeth at noone-day : that dwelleth thus in the secret of the most high and abideth in the shadow of the Almighty . Though a thousand fall at thy side , and ten thousand at thy right hand , yet shall not the euill come neere thee . In all perils thou mayest be secure , lye downe in peace , and take thy rest , when others feare and tremble . Gal. 5.22 . Where this Spirit is , there is peace towards God , with men , yea with all men as much as is possible . There is also loue to God , to men for Gods cause , louing our enemies , praying for , and doing good to them that hate and persecute vs : Iohn 15.26 , all maliciousnes , enuy , and euill speaking being laid aside . If thou hast this spirit , it will lead thee into the truth , and preserue thee from error . This is the holy Spirit , and therefore hauing it , it will sanctifie thee , and make thee holy . And is the Comforter , giuing that ioy to man , Iohn 15.26 . and 16.22 . which the world cannot take from him . Where he dwelleth , there is a continuall feast . He makes the children of men to reioyce in afflictions , taking away the bitternes of them . If it fall out so , that thou bee in prison , in close prison , and so want the company of men , suppose of Angels too , though that is not possible , yet art thou not alone , but hast one with thee , to whom thou mayest make thy mone , and in whose society thou mayest solace thy selfe . He will lead thee , when thou walkest ; watch for thee , when thou sleepest ; and when thou wakest , talke with thee ; and comfort thee in the houre of death , when others dying , shall be in heauinesse . Is not he now happy , that is one of the Church ? And yet heare what further I say vnto thee : All of the Church , for as much as they haue the Spirit of God are the children of God , and so●eires of God , and coheires with Christ . Gal. 4.6 . Because yee are sonnes ( saith the Apostle ) God hath sent forth the Spirit of his Sonne into your hearts . And againe , As many as are led by the Spirit of God , Rom. 8.14 . they are the sonnes of God . Then he addeth , If children , also heires , euen the heires of God , and coheires with Christ . For this cause , all of this fellowship are most happy , and of all persons vnder heauen , the most honorable , in truth , though not in the account of the world . We account of all men , next to the King , his children most honorable and happy , especially his sonne and heire , that is to inherit the Kingdome . Hereupon the seruants of Saul speaking thus to Dauid , Behold , 2. Sam. 18.23 . the King hath a fauour vnto thee : be now therefore the Kings sonne in law : DAVID answered , Seemeth it to you a light thing to be the Kings sonne in law ; seeing that I am a poore man , and of small reputation ? What then may it seeme vnto vs , who are but dust and ashes , nay worse then so , by nature the children of wrath , and of the Diuell to become by grace the adopted children of God . Ephes. 2.3 . Iohn 8.41.44 . It is a matter of great honor and dignity to bee the sonne and heire of a Noble man , specially of a King . And is it not a much more glorious thing , to be the sonne and heire of the Lord of Lords , and King of Kings ? All men bestow , and leaue vnto their children , according to that themselues be , and haue . The meane man , an inheritance or portion , according to his abilitie , be it more , or lesse . The Gentleman leaues to his children , according to his estate and worth . The noble-man after his , and the King according to his greatnesse . Euen so it is betwixt God and his children . What and how great then shall be the portion and honor of these children , seeing it shall be agreeable to the greatnesse of their heauenly Father , and that which beseemeth the children of such a Father ? It must needs be such as neither eye hath s●ene , nor eare hath heard , nor euer came into mans heart ; in a word , incomprehensibly glorious . Because of this , the estate of these in the world to come , is not only called a glorious estate , Rom. 8.18.21 . and vers. 17.30 1. Iohn 3.2 . Phil. 3.21 . and the glorioas liberty of the sons of God , and they then said to be glorified , and to be like vnto Christ , partaking with him in glory , both in soule and body , their vile bodies being made like vnto his glorious body : but is also inlarged thus , that they shall then haue a most excellent and eternall waight of glory . 2. Cor. 4.17 . To set forth also the excellent an glorious estate and condition of these in the world to come , it is often said in the Scriptures , that they shall haue a Kingdome . Feare not , little flocke : Luke 12.32 . for it is your Fathers pleasure to giue you a Kingdome . Matth. 5.3 . Blessed are the poore in spirit , for there is the Kingdome of heauen . And to the same end it is called the kingdom of God , and of heauen , 1. Cor. 6.9 . Heb. 12.28 . 2. Tim. 4.8 . 1. Cor. 9.25 . Mat. 5.3 . and said to be such as cannot be shaken . On the heads of these Kings shall be set a crowne of righteousnesse , yea an incorruptible crowne of glory . Happy then , and a thousand times happy are all of this Church and company , that shall haue such , and so glorious a kingdome , whereof also there is no end , but they shall raigne for euermore . These , 1. Pet. 1.4 . & 2.1.11 . howsoeuer they be not borne , nor come by discent to this heauenly kingdome and inheritance , Ephes. 1.4.5 . Act. 13.48 . yet are they of God chosen and ordained thereunto , before the foundation of the world was laid : as appeareth by that sentence of Christ , ( the Iudge of all men ) which he shall one day pronounce vpon them , Come yee blessed of my Father , Matth. 25.34 . take the inheritance of the kingdome prepared for you , from the foundation of the world . And therefore they , who in their minoritie , and nonage , haue not yet receiued this inheritance and kingdome , are as sure of it , as if they were inthronized , and in possession thereof . Because , as God himselfe , so all things in God , and namely , this election of part of mankind vnto saluation , is vnchangeable . So that heauen and earth shall sooner passe away , then any one of this chosen generation perish . Are not they now happy , who are sure to inherite this Kingdome , albeit they yet haue it not ? What though in this world , and for the present , 1. Cor. 15.19 . they bee of all men the most miserable : yet neuerthelesse , if we haue respect to their future estate ; Heb. 11.26 . 1. Pet. 1.4 . to this great recompence of reward , and inheritance immortall , by the power of God reserued for them in heauen , they are of all the children of men the most happy , and those only who be happy , all others being in a most accursed estate & condition . And thus much concerning the Church , or that we cal the Inuisible Church , the knowledge whereof we referre to God , the searcher of hearts : proceed we now to entreate of the visible Church , which men can know and discerne , and is therefore called visible : into which all they must retire themselues in this world , that will be gathered with the inuisible Church into heauen in the world to come : according to that saying ; Act. 2.47 . And the Lord added to the Church , from day to day , such as should be saued . For this cause , it standeth vs vpon diligently to search and enquire into this matter : and so for thee , Christian Reader , to giue good eare to that which followeth .

CHAP. III. Of the visible Church , and diuers acceptation of the word Church .

AS sometimes this word ( Church ) must be taken in that sence I haue already spoken of , that is , for all the elect , or some speciall company of the elect , as is manifest by the premises : so in many other places of holy Scripture , it cannot possibly be so vnderstood , but must of necessity haue some other signification . Verse 3. In the 8. of Acts , Luke reporteth of Saul , that he made hauocke of the Church . And no l●sse doth the Apostle say of himselfe , 1. Cor. 15.9 . I am not meete to be called an Apostle , because I persecuted the Church of God . In these places , and very many more , by Church we cannot vnderstand the Elect , except we will imagine , eyther that Saul knew whom God had elected , or that all bee elected who are persecuted , both which are very false . How then must wee vnderstand this word ( Church ) heere ? And what may we doe to finde out the true sence and meaning of this word : in these and such other like places , where it cannot be taken in the former signification ? Surely it may easily and and safely be done by conference of Scripture , as we shall see . Verse 3. In the 22. of the Acts , Saint Paul hath these words of himselfe , I was zealous towards God , as yee all are this day : vers. 4. And I persecuted this way vnto the death , binding and deliuering into prison both men and women ; And Galath . 1. Thus he likewise speaketh of himselfe , Vers. 13. yee haue heard of my conuersation in times past , in the Iewish religion , how that I persecuted the Church of God extreamely , and wasted it ; 14. And profited in the Iewish religion , aboue many of my companions of my owne Nation , and was much more zealous of the Traditions of my Fathers . In both these places the Apostle deliuereth one and the same thing , but in different words : which helpeth greatly to the vnderstanding of both . In eyther of these places , and in the words next following these , Paul relateth his conuersion to the Christian Religion , and calling to the office of an Apostle , and in these words heere set downe , he declareth his zeale ( before the time of his conuersion , and calling to the Apostleshippe ) to the Iewish Religion , and hatred to the Christian , and the professours thereof . This hatred hee setteth forth , by an effect thereof , to wit , his persecuting . I persecuted ( saith hee ) this way , that is , this Religion , ( to wit , the Christian Religion ) which now I embrace and professe . As if he had said , when I was of the Iewish Religion , I persecuted this Religion , whereof now I am , and could not away with it . Religion , he termeth way ▪ and so doth hee vse it in Acts 24.14 . After the way which they call Heresie , so worshippe I the God of my Fathers ; It is likewise so taken in the 22. verse of the same Chapter , and in diuers places besides . And it is rightly called a way , Because it only sheweth the way to saluation . Also because that as he that is in a way goeth on therein , and standeth not still : so hee which is religious indeed , standeth not at a stay , Prou but is euery day more religious then other : Being like vnto the light which shineth more and more vnto the perfect day . I persecuted ( ●a●th hee ) this way ; why , but hee could not persecute the Religion it selfe . By these words then he vnderstande●● those 〈◊〉 were of this way or Religion , meaning the 〈…〉 R●●●gion . When then in this place of the Ga●●●● 〈…〉 former it is said that Saul persecuted the Ch●● 〈…〉 meaning is , that hee persecuted th● 〈…〉 of men , which professed the Christian Religion , which heere is called the Church . And so it is called twice in the 8. of the Acts. And at that time there was great persecution against the Church which was at Ierusalem , that is , the Christians there . And a little after : But Saul made hauocke of the Church : That is , of the professors of Christian Religion , whereby we learne ( and that from the holy Ghost ) to define the true visible Church thus : It is a company of people professing the Christian or true Religion : or thus , It is a company * * To wit , from the rest of the world . Rom. 16.5.23 . called out of the profession of Christian Religion . And thus wee are to vnderstand many other places : Greete the Church ( saith Paul ) that is in their house , meaning by Church , the professors of Christianity , or Christian Religion . And againe , in the same place : GAIVS mine hoste , and of the whole Church , ( that is , of all the Christians ) saluteth you .

This word ( Church ) thus vnderstood , is taken eyther largely , or strictly ; largely , for all men that throughout the whole world professe the Christian or true Religion , as in 1. Cor. 10.32 . Giue none offence , neyther to the Iewes , nor to the Grecians , nor the Church of God : that is , nor to any of the Christians , or people of God . In the same sence it is vsed , Act. 8.3 . 1. Cor. 15.9 . Gal. 1.13 . In which places it is said of Paul , that , he did persecute the Church of God , that is , them that professed the Christian Religion , wheresoeuer he came . And euen so it is vsed , Act. 2.47 . And the Lord added to the Church ( that is , to them that embraced and professed the Christian Religion ) from day to day , such as should be saued . In this respect or sence we may say , the visible Church is Catholike or vniuersall , not tyed ( as sometimes it was ) to the Land of Iudah : nor visible in one people alone , as vnder the Law it was , in the people of Israel : But comprehendeth vnder it all Nations or people professing true religion : being now visible in one country , and now in another , sometimes in a few , sometimes in many . Lord of Plessis of the Church ▪ c. 20. This vniuersall Church comprehendeth vnder her , all the particular Churches gathered together in diuers Countries , and sundry parts of the world , the which likewise we cal Churches . So learned men speake of the East Church , and the West Church , the Greek Church , and the Latine Church . In like manner say we at this day , the Church of England , the Church of Scotland , the Church of France : none of these or the like are Catholike or Vniuersall . This is said after the very same sort , as when we speake of some parts of the Ocean sea ; we call them the Sea , as the South sea , the North sea , the Brittish sea , &c. And wee giue them all the name of Ocean : although wee know that there is but one Ocean , and not many : of the which , by these names we make many distinctions , because it is but one vniforme body , from which the vnity may bee distinguished , but not diuided : And so also must the vnity of the Church be acknowledged . When therefore wee speake of all the Christians and professors of true religion in a Nation , as in England , Scotland , France , &c. we may rightly say the Church of England , the Church of Scotland , the Church of France : yea thus meaning , we cannot properly , and fitly say , The Churches of England , &c. in the plurall number .

Thus you see what we call the Catholike or Vniuersall Visible Church : euen the Congregation of all those that doe professe true Religion , throughout the whole world : distinguished ( as hath beene said ) into many particular Churches : All which together make but one body . And in this sence , the word Church , is diuers times vsed in the sacred Scriptures , as partly appeareth before we call it Catholike , because , as one saith , it is vbique diffusa , spread euery where , scattered farre and wide ouer all the world . And visible , it is said to be , quia rationabilis , because it is conceaueable by reason : It is not so much seene with the eye , though it be called visible , quam intellectu , mente , ratione : as with the vnderstanding , the minde , and the reason , as is well said by one .

When this word Church is taken strictly , and not in so large , and generall sence as before : it is vsed eyther more , or lesse strictly , when it is taken in the strictest signification , and for the least company , thereby is meant eyther the Gouernours of the Church , and so it is vsed twice in one verse , Matth. 18.17 . If hee refuse to heare them , tell it vnto the Church , and if he refuse to heare the Church also , let him be vnto thee as an Heathen man , and a Publican : Or all the Christians in a family or one house . And so it is vsed in these places following , Collos. 4.15 . 1. Cor. 16.19 . Philip. 2. and such like ; Salute Mimphas , and the Church , which is in his house : Aquilla , and Priscilla : with the Church that is in their house , salute you greatly in the Lord . To Archippus , and to the Church that is in thine house .

Lesse strictly , and then it is taken , for all that company which in a Citie , Towne , or Villages cohabiting , professe the Christian or true Religion , and doe ordinarily meet and ioyne together in the exercises of Religion . This particular Church we call a Parish , and being met together to ioyn in prayer , in hearing of the Word , and receiuing the Sacraments : A Parish assembly : which is a company of Christians , dwelling in such a circuite as we call a Parish assembled in one place , for religious exercise . And in this sence is this word ( Church ) often taken in the new Testament , and namely , in these places following : Rom. 16.1 . 1. Cor. 1.17 . & 14.23 . I commend vnto you Phebae our sister , which is a seruant of the Church of Cenchrea . As I teach euery where in euery Church . As if a Minister of the Gospell should now say thus : This is my opinion , and so I teach euery where , in euery Parish wheresoeuer I come . If therefore , when the whole Church is come together in one : and all speake strange tongues , there come in they that are vnlearned : t is as if one should speak now , when the whole Parish is come together : Act. 14.23 . and 27. And when they had ordained them Elders by election in euery Church , that is ( as we say ) in euery Parish , and prayed and fasted , they commended them to the Lord . Behold then many Churches , and one Church ; many particulars , but one vniuersall .

Thus we see that the word ( Church ) in holy Writte , is often taken for a company of men professing Christian Religion : whether that company be great or small , that is all one . Sometimes in the Scripture , the whole company of men that professed Christian Religion throughout the world , that is , the vniuersall Congregation of Christians , is called a Church : Of that company of Christians , that ordinarily ioyned together in the exercises of Religion ; and sometimes the Christians that were of the same family . And from hence , by very good reason , wee may well call all that professe Christian or true Religion in a Nation , or all the Christians in a Nation , the Church of that Nation whatsoeuer it be . Let no man therefore hold that it is vnlawfull to say , The Church of England , the Church of Scotland , &c. as some of late haue done . And thus much concerning the Church , what it signifieth , and what it is . It remaineth that we be further instructed touching the visible Church , that so we may the better know it , and be able to discerne betweene a true visible Church , and a false ; betwixt the Church of God , and the Sinagogue of Satan : That so to our further comfort , or discomfort , we may know to which of these we doe belong .

CHAP. IV. The visible Church is a mixt company , compounded of Christians , true and false : the greatest part being the worst .

TO this purpose wee haue a very good place in the 11. of the Acts , vers. 26. And it came to passe , that at Antiochia Barnabas and Saul were a whole yeer conuersant with the Church , and taught much people , in so much that the Disciples were first called Christians in Antiochia . Where we may obserue that this word ( Church ) is explained by three diuers words , People , Disciples , Christians : By all which foure words , the holy Ghost meaneth one and the same society . For where it is said , they taught much people , it is all one , as if it had beene said , they taught the Church : And in so much that the disciples , in so much that the Church , or they of the Church , were first called Christians . In that the Church is called a people , we learne that one Disciple or Christian , is not , neyther can be called a Church : But to that end there must be a company more or lesse , as I haue noted in the beginning , out of the signification of the word . Secondly , in that by the word Disciples , is meant the Church , and that by these two different words , is meant one and the same company , we learne that the Church visible is a people ( much or small ) hearing and learning those things which are taught them from God , or seeming so to doe . In a word , that it is a company of Disciples ; whereof some few only are * * Which bee they who yeelds obedience to the word of God . Ma●th. 20.16 . Proficients , and doe learne aright the heauenly instructions : the other being now Proficients , or trewants , yet comming to this Schoole of Christ , doe only occupie a roome there : according to that saying of Christ , Many are called , but few are chosen . Last y , in that the Church , or they of the Church , are called Christians , and that by these two seuerall words , the holy Ghost meaneth one and the same society , we are taught that the visible Church is nothing else but a company of Christians : which hath beene further confirmed by the former testimonies of holy Scripture , and might be by more , if need did so require .

Christians now are all they to be accounted , who professe the Christian or true Religion : A company of which make a Church , as wee heare ; and these bee of two sorts : Christians indeed , and Christians in name onely . Christians indeed , be such , who professing true Religion , be withall religious indeed , leading a religious & holy life . Or Christians indeed , Iames 1.27 . be they , which partake with Christ in that holy anointing , wherof the Apostle ( entreating of Christ ) speaketh in the first of the Hebrewes , Verse 9. God , euen thy God , hath annointed thee with the oyle of gladnesse , aboue thy fellowes : 2. Cor. 1.21 . And to the Corinthians , It is God which hath anointed vs , who hath also sealed vs , and hath giuen the earnest of the Spirit in our hearts . Such were those 5. Iohn speaketh of in his first Epistle , Chap. 2.20.27 But yee haue an oyntment from that holy one . And a little after , But that anointing which ye receiued of him dwelleth in you , and yee need not that any man teach you , but as the same annoynting teacheth you , of all things , and it is true , and not lying . As if hee had said , what it teacheth is true , and no falshood or error in it : which must needs be , because it is the Spirit of truth , and therefore breatheth and inspireth nothing into any but truth . The Spirit of God , and of Christ ( that leadeth all them which haue it , into all truth , needfull to be knowne to saluation ) dwelleth in all these Christians , so as hee that wanteth this spirit , is no true Christian ; Rom. 8.9 . According to that of PAVL , If any man haue not the Spirit of Christ , the same is not his . From whence also it followes on the other side , that he who hath Christ his Spirit , and he only is Christs , that is , a member of Christ , or true Christian . As he only was a Iew , which was one within , Rom. 2.29 . circumcised in the heart , and in the spirit , not only in the letter or circumcision done by the hand : so hee onely is a Christian , which is one within , baptised with the holy Ghost , and not alone with water . 2. Tim. 3.5 . Iohn 8.12 .

Christians in name , or false Christians be they , who professing true Religion or godlines , haue denied the power thereof : Or professing Christianity , 1. Iohn 3.3 . Rom. 2.28 . and themselues to be Christians , walke not as Christ ( after whom they are called ) walked . As Paul saith , He is not a Iew , which is one outward circumcised only in the flesh : so say I , hee is not a Christian , who is one outward , Baptised alone with water . And as in the same place , the Apostle saith thus of one and the same man , Thou art a Iew , and yet thou art not a Iew : A Iew before men , but not a Iew before God : So may we say of these men , that they are Christians , and yet are not Christians , Christ●ans before , and in the reputation of men , and yet not Christians before God , and in his account . A little before , Rom. 2.17 . to these kind of Iews the same Apostle speaketh thus : Behold thou art called a Iew , and restest in the law , and gloriest in God : 18. and knowest his will , and triest the things that dissent from it , in that thou art instructed by the Law , 19. and perswadest thy selfe , that thou art a guide of the blind , a light of them which are in darknes , &c. Yet for as much ( saith he ) as thou breaking the law dishonorest God , thou art no Iew . So to these I doe say , yee are called Christians , and glory in the Lord , that hee is your God , and yee are his people , not Heathens , or Infidels , and seeme to your selues to know his will , instructed by the Law , and perswade your selues many good things of your selues : yet for as much as through breaking of the Law , yee dishonor God , and cause his name , and that holy Religion you doe professe , to be blasphemed and euill spoken of , you are indeed , and truth , and in the account of God , who iudgeth according to truth , no Christians . All Christians of this kind be Hipocrites , which of all people bee most hatefull to God : Nay , our Sauiour saith , they bee Blasphemers , Reuel. 2.9 . and 3.9 . and therefore sinners in a very high degre . I know the blasphemie of them , which say they are Iewes and are not , but the Sinagogue of Satan . And marke how our Lord Iesus doth threaten these Hipocrites , and deepe dissemblers with God and men , in matters appertaining to God . Behold I will make them of the Sinagogue of Satan ; which call themselues Iewes , and are not , but doe lye .

And heere we must remember , that vsually the greatest part of the visible Church are Christians in name onely , Hipocrites , wicked , and vngodly men , reprobates , which though they professe Christian Rel●gion , are in truth irreligious ; and though they professe holinesse , are indeed prophane : the lesser part of the visible Church , hauing that faith in Christ , that piety , and holines , whereof all make profession . And this is confirmed by the parable of the seed . The a a This parable doth not onely teach that in euery place where the seed is sowen , ordin●rily these foure different kinds of ground are to be foū● . But besides that the greatest part of hearers , and consequently of the visible Church , is the worst . field where this seed is sowen , is the visible Church , three parts wherof Iesus telleth vs is bad ground and only a fourth part good and fruitfull : whereby our Sauiour teacheth vs , that ordinarily the greatest part by ods , and as it were , three parts of foure in the Church visible , be bad and vnfruitfull hearers , like to the barren ground which is neere vnto b b Hebr. 6.8 . cursing , whose end is to be burned : and but a small part thereof good . Wee may not vnderstand Christ iust according to the letter : For as at sometimes , and in some Churches , there may be happily some more then a fourth part that receiue the seed of the Word into good and honest hearts , where it taketh root downeward , and bringeth forth fruit vpward : so at other times , and in some other Churches , it may so fall out , that nine parts thereof be bad , and onely a tenth good , nay , why may not nineteene parts or more be naught , and but the twentieth part good , and yet be Churches of the Saints , 1. Cor. 14.33 . ( as Paul speaketh ) and so to bee called of the better part , though it be farre lesse , as a man is called a reasonable liuing creature . Secondly , this is manifest by that other speech of our Sauiour , Many are called , but few chosen . Matth. 22.14 . All that be and remaine vnder the voice and call of God , ( that is , the Ministery of the Word , whereby God stretching forth his hands , crieth aloud , and calleth vpon the children of men , that they would repent and beleeue , and so bee saued ) bee of the visible Church . Of this Church Christ telleth vs , the number being great , that yet few therin be good , and such as shal be saued . Me thinks that none of vnderstanding should deny that the former of these propositions ( Many are called ) is to be vnderstood of the visible Church , and the latter ( But few are chosen ) of those of the inuisible Church , who are in the visible . This latter none will deny , and the former is no lesse true : which both the coherence or dependance of this verse with that which goeth before , and also the very words doe euince , and it is as if in more words it were thus said . That society and company of men , whom God the Father inuiteth to the Marriage of his Sonne , to partake with him in his glory , and the ioyes of the Kingdome of heauen is very great , they be not a few , but many , to whom God maketh this offer and tender of saluation : nay calleth vpon , and is instant with them , rising rarely and late , ( first by Patriarkes , then by Priests and Prophets , afterwards by Apostles and their Successors , Pastors and Teachers ) that they would be saued . But in all ages among this great multitude of Iewes and Gentiles , a few only be of Gods election , and such as shall be saued . Hereupon ( considering they who haue and enioy the external calling , are the visible Church ) it followeth ineuitably , that the most or greatest part of the visible Church are Reprobates , & such as are appointed to iust condemnation . For if few in this great number of the visible Church be elected , many are reiected . If now the most in the visible Church be reprobates , then are they wicked and vngodly , how holy a profession soeuer they make . This short speech ( Many are called but few are chosen : ) our Lord vseth diuers times , as Mat. 20.16 . & 22.14 . not so much for the certainty thereof , as that we might the better learne , and remember the same being iterated , but chiefely that the faithfull might not bee offended , and stumble at the multitude of the wicked , and paucity of the godly in the Church : seeing it is no new or strange thing , but the very state and condition of the Church , so as seldome or neuer , it doth or can goe otherwise with the Church . Wel and truely therefore saith a a In Ecclesia etiam mali sunt imo bonis multo plures , vt in eorum comparatione pauci sint , cum per seipsos considerati in gentem numerum faciant . August . de vnitate Ecclesiae cap. 12. AVGVSTINE , In the Church there be also euill men , yea many more then good , that the good compared with the euill , are but a few , though considered in themselues , they make a very great number . And b b Greg. in Euang. hom. 38. Sancta Ecclesia bonos & malos indiserete nunc suscipit &c. Idem in expos. motal . lib. 13. cap. 4. Ecclesia intra sinum , &c. another thus , The Church comprehendeth both good and bad , and more bad oftentimes then good , more goats then sheepe , great store of cockle , Reprobates without number .

And heere obserue we the difference betwixt the inuisible and visible Church . The Inuisible , is considered from the first elect vntill the last , bringing all the Chosen of all ages into one body or society . The Visible , according to certaine places and times , for as much as she is not visible vniuersally and all at once , but according to times , and in her parts . The Inuisible containeth none but the good , the c c Matth. 3.12 . and 13.25 . Visible containeth both the good and the bad : that only the elect , this as well Reprobates , as elect : Chaffe as well as Corne ; Tares , as well as Wheate : yea more Reprobates then elect , for Many are called , but few are chosen . The Inuisible Militant hath in it only the faithfull ; the Visible , all that professe faith in Christ , though many of them haue no better a faith then the Diuell . In the Inuisible , there bee many sheepe which are neuer gathered into the visible ( especially ) assembly or particular Congregation . In the Visible , a great many Goats and Wolues which shall neuer be receiued into the Inuisible . Matth. 10.16 . Behold , I send you as sheepe in the middest of Wolues . This is spoken of the visible Church , which then did swarme with Wolues , Matth. 3.7 . and 23.33 . Goats , Serpents , Vipers , fat Bulls of Basan , and other such like beasts . This is carefully to be obserued against them of the Seperation .

By that which hath beene said it is manifest , that a true visible Church consisteth of both kinds of Christians aforesaid , of Christians true and false , of Christians indeed , and of Christians in name only : no better indeed then rebels against God , and blasphemers of him after whom they be called : and is a confused and mixt company of Elect and Reprobates , good and bad , holy , and prophane , nay many times it is so ouerspread with wicked , that the righteous can hardly bee discerned , no more then the wheate that lieth all hid vnder the chaffe : So that there is sometime a Church without any shew of it . So was it in Eliah his time , who though a Prophet , 1. King . 19.10.14.18 . and therefore such as to whom the godly should haue beene knowne , yet knew he not so much as one : And this was then , when the state of the Church was such , that God could not be visibly serued any where , but among his people Israel : But of this we shall haue iust occasion to speake more hereafter . These things being so , what meane those men , who sometime were of vs , to condemne our Churches , and publike assemblies for false Churches , because of this mixture ; and for this cause chiefely , to withdraw themselues from vs ; and our Assemblies . It will not helpe them at all to say as they doe , that many of our Congregations be knowne wicked , as shall hereafter appeare .

CHAP. V. Of Religion , what it is , and how distinguished .

FVrthermore , we are to remember , that in our description of a true visible Church , I doe not say that it is a company of people professing the pure Religion of God , but a company professing true Religion . For the better vnderstanding whereof , and so what a true visible Church is , we must know what Religion is , and how it is distinguished . Religion is the way , or manner of worshipping God , which men doe vse : whether it be of the true God , or a false god . As it hath beene in all ages past , euen so it is now . Some Nations worship the true and liuing God , which made heauen and earth , who is blessed for euer , and onely to be worshipped . The people of other Nations worship false and fained gods : some people worship after this , another after that manner : some one way , some another way . The Pagans , and those we call Infidels , haue their forme of worship : such as the Diuell ( whom indeed they worship ) and the wit of man hath forged . 1. Cor. 10.19.20 . The Turkes worshippe God according to their fashion and way . The Papists worship God , Father , Sonne , and holy Ghost , after their fashion . And we called Protestants , worship one and the same God in Trinitie , after another manner . This is that we call Religion : and it is eyther true , or false .

False Religion , is when eyther a false or fained god is worshipped , which in time past the Gentiles did , and Infidels doe at this day : or the true God is worshipped falsely , not in some matters of circumstance only , ( which may fall into them which worship God truly , and be of the true Religion ) but in the very substance and body of worship . Of a false Religion , and false worshippers , are not onely the Turkes , ( which none but themselues deny ) but the Papists likewise , which some men gain-say : because their worship is not onely in matter of circumstance , but in the substance false , and not commanded in the Word .

True Religion , is that Religion , which teacheth the true way & manner of worshipping God , so as whosoeuer walketh in that way , & worshippeth God after that maner may be saued . And it is eyther pure , or corrupted . Iames 1.27 . Pure & vndefiled Religion , is , when the externall worship of God is in all things such as the Word requireth : both in the matter and maner of worship ; as wel in euery circumstance , as in the substance . Or , that is pure Religion , when God is worshipped in all things as hee hath appointed , without adding any thing therto , or taking any thing from it . This is the Religion men should be of , and this is the worshippe wee should giue to God . But alas , partly through the blindnes that is in man , & partly through his corruption otherwise : it commeth seldom or neuer to passe , that men attaine to this sincerity in Religion and worship . After this purity , notwithstanding we must striue at the height & perfection of Religion & worship : & if we cannot attaine vnto it , let vs yet draw as neere it as may be ; knowing that by how much the nearer we approach thereunto , by so much the better is our Religion and worship : and by how much the further off we be remoued from it , by so much it is the worse .

True Religion is then corrupted , when the body and substance of Diuine worship remaining sound , some thing or things notwithstanding , be eyther wanting therein , which God hath commanded , or vsed , which he hath not appointed , or when both these are to be found in diuine worship . Such was the Religion and worship of the Iewes , when Christ was vpon the earth at which time , contrary to Gods appointment , they had two high Priests , Annas and Caiphas . And where the high Priests office was to continue during his life , they now held it but for a yeere . To say nothing of their exceeding great corruption in doctrine and manners : yet was the Religion and worshippe of the Iewes at that time , the onely true Religion and worshippe , but not a pure Religion and worshippe . The same is true of the Church of Corinthus , of the Churches of Galatia , and of the seuen Churches in Asia . And such is the Religion we professe in England , and the worshippe we giue to God , a true , but not a pure Religion and worship . And of this kind also , wee may assure our selues , is the Religion of the Churches in Scotland , in France , in the Low-countries , yea euen of all the reformed Churches in Christendome , though not all corrupted in the same degree .

True Religion is corrupted lesse or more . And that is according as in diuine worship , is omitted more or lesse of those things which God hath appointed , or added and mixed therewith more or lesse , which God hath not commanded , or both . As when any thing in Diuine worship is wanting , which God hath ordained , it is not pure Religion and worship , but corrupted , though it may be a true Religion and worship : so when with Diuine worship are mixed , Quaere de circumstantiis loci , temporis , habitus , gestus , &c. or thereunto added some ceremonies ( more or lesse ) and ordinances of mans deuising , which we call humane inuentions : Religion then and worship are thereby corrupted , and cannot be said to be pure and vndefiled . The reason whereof is , because God hath not left it to the liberty and will of man , to serue and worship him as hee pleaseth , and thinketh good : but as he alone will be worshipped , so in that manner as he ( not man ) hath appointed , and no otherwise . Nothing is left heere to the wit and will of man : he may neyther adde , nor omit any thing , a a Deut. 12.32 . and 4.2 . Prou. 30.6 . Whatsoeuer I command you , take heed you doe it : thou shalt not adde vnto it , nor diminish from it . Hence it came to passe that b b Leuit. 10.1 . a fire came out from the Lord , and deuoured Nadab and Abihu , euen for offering strange fire before the Lord , which he had not commanded them : And that the Lord did slay c c 2. Sam. 6.16 . Vzzah , holding vp the Arke of God , when it was shaken and in danger to fall . Hereby the Lord did shew how highly he is offended with this corrupting and defiling of his worship : To teach the sonnes of men to beware thereof .

Thus you see the difference betweene pure Religion , and the pure worship of God ; and true religion and worship , corrupted . Also that a people may be of a true Religion , and haue the true worship of God , and so be a true Church : and yet not of that Religion which is pure and vndefiled , nor haue the sincere worship , As one beleeuing in Christ is a true Christian , though he hath many infirmities . So a company professing true Religion , is a true Church , though it hath in it many corruptions . and bee a pure Church . As a man beleeuing in Christ , though he ought to be free from all impurity of soule and body , and abound in all grace , as much as is possible , is a true Christian , notwithstanding he attaine not to this perfection , but haue many infirmities : so a Church or company of men professing true Religion , though in the worship of God , it should be free from all humane inuentions , and haue all the ordinances of God , as much as is possible , notwithstanding it attaine not to this height of purity or perfection , but haue therein many corruptions , is neuerthelesse a true Church .

CHAP. VI. That the profession of true Religion , maketh one a member of the visible Church .

HAuing now prepared and made a way to the Readers better vnderstanding , I returne to my former description : willing thee againe to remember , that I doe not say that a visible Church is a company of people professing the pure Religion of God , but a company professing true Religion . Adde thereunto if you will , and enioying a true worship of God , though not a pure worship . And heere fitly I may frame another description of the visible Church : That it is a company of men enioying and submitting themselues to the true worship of God . Let there be an assembly ioyned together in prayer , in hearing the Word , and in receiuing the Sacraments a a Touching the substance therof , though not in euery circumstance , and in that purity which ought to be . according to Christs institution , and it is a true visible Church .

If thou wilt soundly vnderstand ( Christian Reader ) what a true visible Church is , and be preserued from that errour and Schisme , into which many of late haue fallen , thou must carefully obserue and remember these two things . First , The difference betweene pure Religion , and true Religion corrupted : betwixt pure worship , and true worship corrupted , whereof we haue spoken . Secondly , That to the making or being of a member of the visible Church , a profession of true Religion , and an outward submission to true worship sufficeth . From whence these conclusions doe follow . First , That an Assembly may be a true visible Church , though it professe not the Religion that is pure and vndefiled , nor liue vnder a pure and sincere worship of God , but such as is partly impure and corrupted . Secondly , That a man may be of the true visible Church , though he be not religious and godly but indeed and in truth irreligious and prophane , so that he professe the true Religion . And that such may be , and are of the visible Church , who only outwardly submit themselues to the true worship of God , though they be not true worshippers , and doe not worship God in Spirit and truth . This profession of the true Religion , and submission I speake of , is all in all in this case . It is that which giueth life and being to euery member vnited to his body : so as whosoeuer maketh this profession , and vseth this submission , being knit to this body , and not cut off by excommunication , is in , and of the visible Church . The matter of this Church is a company of men : not one , but a company , lesse , or more . And yet not a company of Angels , or Spirits , but of men . The forme is the profession of true Religion , or submission to the true worship of God . As therfore it is in all other cases , that where the matter and forme of a thing is , there is the thing it selfe : euen so it is in this particular .

Ainsw . to Master Stone , pag. 18. Mark . 1.24 . Act. 16.16 . In a Pamphlet set forth ( by Master Ainsworth , as it is reported ) against Master Stone , we haue to the premises this answere . That this profession is not wanting in the Sinagogue of Satan . For ( saith he ) as the Diuell himselfe professed some true and sound doctrine , so doe his Instruments , as witnesse the writings of Papists , Anabaptists , and other Antichristians , wherein they also make profession of these things . But we haue learned of the Apostle , Titu● 1.16 . That there are some who professe they know God , but by workes deny him , and are abominable and disobedient , and vnto euery good worke reprobate . Seeing then a company of Reprobates may professe all doctrine needfull to saluation , yet practise such things as will bring them to damnation : We cannot be perswaded though all your three markes were granted to be in your Parishes , that therefore they are true Churches of Christ ; for we know they doe the workes of Antichrist .

I reply , Neyther Papists , nor Anabaptists , nor any false Church , or Sinagogue of Satan , professe true Religion . They professe indeed some true and sound doctrine , yea the Diuell himselfe did so ; but it is another thing to professe true Religion , and enioy and submit our selues to true worship . But say you : A company of Reprobates may professe , not only some but euen all doctrine needfull to saluation , and yet practise such things as will bring them to damnation : we cannot therefore be perswaded , that a company professing Christian Religion , make the Church of Christ . You speake you know not what , for hereby you imply , and secretly teach , that A true visible Church is a company of people professing and practising such things as will bring them to saluation . Whereupon it followes , that there is no Hypocrite in the visible Church : for whose practise is answerable to his holy profession , he is no Hypocrite . Hereupon also ensueth , that in the visible Church there is no Reprobate or any that shall be damned , and that it is a company of Elect on●y , and such as shall be saued . For all that practise such things as will bring them to saluation , shall be saued . But this practise of holines , ouer and besides an holy profession , doe you require in all the members of the true visible Church : condemning them as no members that want it , and which making this profession , doe practise those things which lead to damnation . Therefore by your Doctrine , all of the visible Church shall be saued , and none therein damned . And thus vnawares you confound the visible and the inuisible Church ; but that is vsuall with you . In effect you affirme , that those mentioned Titus 1.16 . were without . But that is more then you or any man can proue . It is more probable that they were in the Church ; for they were professors . They professe ( saith the Apostle ) that they know God . Vnder the knowledge of God , comprehending also their professing to feare God , to loue him , and to beleeue in him , and to obey him . And I am very sure , that notwithstanding their extreame wickednes , they might be of the visible Church , which onely maketh you thinke they were not of it . Whether those Professors were in the Church , or without , it mattereth not . I am sure , that if not these , yet infinite others , as abominable as these , haue beene in , and of the visible Church , as hereafter shall bee made manifest . Seeing then in many members of the visible Church , as Cain , Ismael , Esau , Saul , Absalom , the Scribes and Pharisies , with innumerable more , there was no practise at all of godlines , but only a profession thereof , being no better then Atheists , denying God , in their workes abominable , disobedient , and to euery good worke Reprobate : why doe you necessarily require practise in al the members of the visible Church , so as without it one cannnot be a member of the Church , and for want of practise condemne our Parishes for false visible Churches ? Behold heere men deliuered vp to a reprobate sence , that were of the visible Church . Are any in our Parishes worse and more vile then these ? Were these because of their outward profession of the true visible Church , notwithstanding their prophane liues . And may not they in our Parishes , making the same profession , bee likewise members of the true visible Church , albeit their liues be prophane , so long as by excommunication they be not cast out of the Church ? Your Parishes ( say you ) we cannot be perswaded are the true Churches of Christ : because they doe the workes of Antichrist . Be it that we are guiltie of this trespasse ; that we doe some workes of Antichrist , ( that is ) that some such things wee doe , or yeeld vnto , as Antichrist hath brought into the Church . Doth it thereupon follow , that our Parish assemblies are not the Churches of Christ ? Answ. to Master Stone , about the 2. pag. Verily no , Except euery abomination of Antichrist , make a Church to become false and Antichristian , whereunto your selues answeres negatiuely , and renders thereof a good reason in these words : For the best Churches are subiect to errour , and some abominations of Antichrist were crept into Christian Churches while the Apostles liued . By this reason of yours , and your owne confession , the Primitiue Churches were not true Churches . In the eight chapter of Iohn , Iesus saith to certaine Iewes , Vers. 41.44 . Yee doe the works of your father . And againe , Yee are of your Father the Diuell , and the lusts of your father yee will doe . If these , notwithstanding they did the workes of the Diuel , were of the true visible Church , as the truth is : then sure may we be of the true visible Church , notwithstanding we doe some works of Antichrist : except Antichrist , and the doing of his workes , be worse then the Diuell , and the doing of his workes .

But the Answere to Master Stone proceedeth , If you teach your people , that profession without practise , is sufficient to saluation , you are but a deceiuer of their soules . Who amongst vs teacheth such diabolicall doctrine ? The Lord knoweth , and his people know , that wee teach the direct contrary ; that it will not suffice to say Lord , Lord , but we must doe the will of our heauenly Father , if we will enter into the Kingdome of heauen : yea , yee your selues know this . What meane you then to vse these words ? whereby you would eyther intimate to the Reader , that we vse this cursed doctrine , and so slander vs ; or at least , that you doubt thereof , whereas you certainly know the contrary . Take heed your selues proue not the deceiuers of soules : Nay , as sure as the Lord liueth , you are such .

But let vs come to Master Ainsworths last answere concerning this point of profession . Againe , Counterp. 21. I deny that your Parishes doe truely and rightly professe these things , and would heare your proofe ; we know that your Parishes professe not aright , neyther Law , nor Gospell , neither repentance from dead workes , nor faith in God , but lye dead in trespasses , and sinnes , idolatries , and many other hainous abominations .

I reply , We know that among vs some few doe rightly professe , being the same in deed , which they professe , and make shew to be : and that is as much as is to be looked for in the visible Church : Seeing all in the visible Church , a few excepted , are Hypocrites ; and that no Hypocrite can , or doth rightly professe Law , or Gospell , faith or repentance . And what though many among vs , yea the most bee dead in trespasses and sinnes . Doth that hinder vs from being a true Church ? Bee ashamed of your grosse ignorance . Know yee not that the greatest part of the visible Church are Reprobates , as is manifest by this speech of our Lord , Many are called , Matth. 22.14 . but few chosen , and consequently dead in trespasses and sinnes . Are not all naturall men dead in trespasses and sinnes ? The Apostle saith they be , but all Reprobates are naturall , not spirituall : therefore all Reprobates are dead in trespasses and sinnes . Is there any Reprobate , who being dead to sinne , is aliue to God ? In the twelfth Psalme , Dauid , because of the iniquity of that time , complaineth , and cryeth out to God after this manner : Vers. 1. Helpe Lord , for there is not a godly man left . And Isaiah thus , Ah sinfull Nation , a people laden with iniquity , &c. And a little after , Isa. 1. v. 2.3.4 . and vers. 10. Heare the word of the Lord , yee Princes of Sodome , hearken , yee people of Gomorrha . Tell mee now , Master Ainsworth , whether the people of the Iewes , in the dayes of these Prophets , were dead in trespasses and sins , and many hainous abominations : and whether they did rightly professe the things you speake of . I hope it may be as truely said of them , as of vs , that they professed not aright , neyther Law , nor Gospell , neither repentance from dead workes , nor faith in God : and yet were they at the same time a true visible Church . We therefore may be , and are a true visible Church , notwithstanding , our people generally faile in the practise of that holy Religion we doe professe . And thus much of the visible Church ; yea , generally concerning the Church , visible and inuisible , wherein ( godly Reader ) if thou wilt take the paines to informe thy selfe throughly , thou shalt not need to feare those rocks wheron others haue fallen , and made shipwracke .

CHAP. VII . That the Church of England , is a true Church , and our Parish assemblies , true visible Churches .

WEE will now come to apply the aforesaid Doctrine of the visible Church , to the people of En●land in particular : and thereby we will proue the Church of England , to be a true Church , against all gain-sayers , Papists , Brownists , &c. but especially against Brownists , who only haue caused this Treatise of the Church , against whom chiefely it is intended : And this is the first vse wee will make of the said Doctrine .

The Brownists euery where , in their bookes , with open mouth affirme , that our Church is a false Church , and our particular Congregations , or Parish assemblies false visible Churches . To take away this vile report and euill name , which they haue brought vpon vs the people of God , I will reason against them , and proue the contrary , first generally , and then particularly : Generally thus ,

Whatsoeuer People or Nation is within the daily voice and call of God , calling vpon them to repent and beleeue , that so they may be saued , the same is a true visible Church .

But the people generally of England are within the voice and call of God , daily calling vpon them to repent , and beleeue , that they may be saued :

Therefo●e the people of England are a true visible Church .

The Proposition , and first part of this Argument is proued by the speech of Christ , Matth. 22.14 . Many are called but few chosen : by the first part whereof , Many are called , is meant the visible Church : and by the latter , contained in these words but few are chosen , those of the inuisible Church , that are in the visible . All that liue vnder the voice and call of God , that is , who submit themselues vnto the Ministery of the Word , and doe heare it , whereby God calleth vpon them ( by his seruants the Ministers ) that they would repent and beleeue , and so be saued , all these ( I say ) are the visible Church : among which ( saith Chr●st ) few are of the Elect , and Church inuisible . This is the meaning of our Lord , in these words . As that people which hath not this externall calling by the Word , is not a visible Church , or so much as within the visible Church , but without , as Paul speaketh , 1. Cor. 5.12 . What haue I to doe , to iudge them that are without ? So that people which hath the externall calling , whom God vouchsafeth to call vpon to be saued , and outwardly submit themselues therunto , albeit few of them be effectually called , and haue the internall calling , is a visible Church .

Against the Assumption , or second part of this Argument , there lieth no exception , it being true that our Pastors and Teachers are true Ministers , euen the Ministers of Christ , and disposers of the secrets of God : which as some of the learned among vs of late haue proued , to the stopping of your mouthes , though neuer so wide : so God himselfe , by the calling and conuersion of many among vs , 1. Cor. 9.1.2.3 . doth confirme , and thereto from heauen set a scale : and therefore it mattereth not , though a thousand fool●sh men on earth doe deny the same .

From the latter description of a visible Church , That it is a company of people enioying and submitting themselues to the true worshippe of God , I argue yet further for our Church .

Whatsoeuer people doe enioy ▪ and outwardly submit themselues to the true worshippe of God , they are a true visible Church :

But the people of England doe enioy and outwardly submit themselues to the true worship of God :

Therefore the people of England are a true visible Church .

The Proposition hath sufficient confirmation from the aforesaid description of the visible Church , and needeth not to be strengthened any further ; besides you will not ( I know ) deny it , and therefore in vaine it were to vse many words about it .

The Assumption you will and must needes deny , that our diuine worship , is true worship . For if our worshippe be true worship , then is our Church a true Church : This you know full well . Hereupon you as confidently affirme , that our worship is false , as that our Church , is a false Church . Counterpoys . 209. Should we say ( quoth Master Ainsworth ) that a visible Church is a people that falsely worship Christ ? Indeed , if so we held we might well returne to their Church of England ; for there is false worship more then enough . If we can proue now that our worship is true worship , then and thereby it will be manifest that our Church , is a true Church : and so the foundation of your building , will not only be shaken , but vtterly ouerthrowne , and fall to the ground , & consequently the whole building . That the worship we enioy , and giue vnto God , is true worship , I thus proue .

If such , as both in their life time , and at their death , serued God with the very same worship as wee doe , haue in that worship beene saued , then is the worship wee now haue , true diuine worship .

But the first is true :

Therefore the second .

Both the Proposition and Assumption of this Argument , will be made euident in and by the prosecution of the following Argument : where I proue that our Religion , is true Religion . If that forthwith following , which is said of true Religion , thou wilt ( Reader ) apply vnto , and vnderstand of true worship , then thou shalt plainely see that the same argument , whereby we proue our Religion to be true Religion , maketh as strongly to proue our worship to be true worship . For if the Religion we professe be true , then needs must the worship we giue to God be true : seeing Religion is nothing else , but the manner after which men worship God ; and that true Religion , and true worship , as false Religion , and false worship ; cannot be seuered : But the Religion , which we in England professe , is true ; as shall be proued : Therefore the worship we giue to God , is true worship . I now proceed to a third Argument .

Whatsoeuer people , all the Churches of God in the world , doe acknowledge to be a true Church , the same to bee a true Church , and so to be accounted :

The people of England , all the Churches of God in the world , doe acknowledge to be a true Church :

Therefore the people of England are a true Church , and so to be accounted .

The Proposition I thus make manifest . we speake of a visible Church and so I meane by Church in this Argument . Now if it cannot be discerned , and knowne by others , it is not visible . If it can be discerned , then by the visible Churches that are : to the members whereof wee cannot but grant this gift and ability , to discerne and know a true Church . It is absurd to yeeld this gift to them , that are without : and therefore to bee granted , to them that are within the Church : vnlesse we will deny it to all men , which is most absurd of all .

The Assumption I proue by this induction . The Churches of Scotland , France , Heluetia , Bohemia , Saxonie , and so of the rest , doe acknowledge our Church for their Sister , and giue vnto vs the right-hand of fellowshippe ; Therfore all the Churches in the world . If any true Church doe iudge otherwise of vs , doe you instance the same , and proue it accordingly . Vntill then , we will hold the Assumption to be as true , as the Proposition , and the conclusion to bee no lesse true then they . Thus much generally concerning the Church of England : now I will proue our particular Congregations , or Parish assemblies , to be true visible Churches : and first thus ;

If the Mother , all the people in England professing true Religion , be a true Church , then are her Daughters , the particular Congregations , consisting of such people likewise , true Churches : for as is the Mother , so are her Daughters :

But the Church of England , the Mother , is a true Churche ( as hath beene proued )

Therefore the particular Congregations her Daughters .

Secondly thus : If our particular Congregations , haue the matter and forme of true visible Churches , then are they true visible Churches .

But the first is true :

Therefore the second .

The Proposition is for this reason true : because , where the matter and forme of any thing is , there is that thing . The assumption I thus strengthen .

The matter of a true visible Church , is a company of men , and the forme of it is the profession of the true Religion .

But our particular Congregations , are companies of men professi●g true Religion :

Therefore our particular Congregations , haue the matter and forme , of true visible Churches .

That the matter of a Church , whether true or false , is a company of men , none I thinke , of iudgement will deny , or once doubt of : sure I am , he may as well and truely deny , that water is moist .

Touching the latter part of the Proposition the forme : Who can with any face or colour of truth deny , That a Congregation , ioyning together in the profession of true Religion , is a true visible Church ? In the 14. of the Acts we reade thus : And when they had ordained them Elders , Vers. 23. by election in euery Church , and prayed and fasted , they commended them to the Lord , in whom they beleeued . Certainly these Churches were diuers particular Congregations , each of which did ioyne together in the profession of Christian Religion . Now I would know , what made these seuerall societies , Churches , ( euen by the testimony of the holy Ghost ) but their profession of Christian Religion ? whereby they were distinguished from all other societies , as vsually things are by their formes . At this time , there was little or no Ecclesiasticall Gouernment in these Churches , which some make the forme of the Church : because there were no Elders , by which the same should haue bin gouerned . Not this then , but their holy profession gaue the forme and being to these Churches .

Concerning the Assumption , that our particular Congregations be companies of men , professing true Religion , the proofe thereof followeth forthwith .

Thirdly , out of my former description of the visible Church , which is demonstrated by the word of God , to be a company of people professing true Religion . I argue thus .

All particular Congregations which doe professe the true Religion , are true visible Churches :

Our particular congregations , doe professe the true Religion :

Therefore our particular Congregations are true visible Churches .

Likewise thus :

Whatsoeuer Assemblies professe the true way to saluation , the same be true visible Churches :

The Assemblies in England , doe professe the true way to saluation :

Therefore the Assemblies in England are true visible Churches .

The Proposition ( or first part ) of both these reasons , is manifest by the former Doctrine , and description of a visible Church : the truth whereof hath beene made euident by sundry testimonies of holy Scripture . The Assumption of the three last Arguments , ( being the same in effect ) I thus confirme :

If men professing the same Religion , and way to saluation , that we doe , haue liuing and dying in that profession beene saued , then is the Religion and way to saluation , that we professe , the true Religion , and the true way to saluation .

But men professing the same Religion , and way to saluation with vs , haue therein beene saued :

Therefore the Religion , and way to saluation we professe , is the true Religion , and true way to saluation : and consequently , we are a true visible Church , and our Congregations the Churches of Christ , and not the Sinagogues of Satan , as these men blasphemously say .

The Proposition is very manifest , and needs no confirmation : In the printed letters between M. Iacob , and M. Iohnson passim . the Assumption is true by your owne confession : For you confesse , that those who died for Religion in Queene Maries time were Martyrs , and vsually you so call them , and therefore are they saued , and now in heauen : and they professed the very same Religion , and way to saluation with vs , and therein liued and died ; yea , died for that Religion wee at this day professe : Men therefore professing the same Religion , and way to saluation with vs , haue therein beene saued by your owne acknowledgment .

All that you heere say for your selues , or can say , is this ; That the Martyrs saw no further . I reply , You herein acknowledge , that so many among vs , as in these things see no further , are in the same estate with the Martyrs , saued , I meane , as well as they , if they walke according to their profession , and that light is reuealed vnto them , as they did . Which being so , the Assumption remaineth firme and sound . That many of the Martyrs did in these things see as farre , as many thousands of priuate men doe at this day ; nay , a great deale further , we cannot deny or doubt of , if we compare the knowledge of priuate Christians ( for the greatest part ) in these things , with the said Martyrs knowledge , shining in sundry speeches of theirs , recorded partly in the Acts of Monuments , and partly in some of their owne bookes . And yet did they not seperate from the publike assemblies , being as corrupt as ours : vntill Popery came in , whereby the substance of diuine worship was corrupted , and abominable idolatry erected . And therefore men seeing and knowing many corruptions in our worship and Ministery , and yet not seperating from that worship , because of them , may notwithstanding bee saued : walking according to the rules of our Religion , and in that way to saluation we professe . Otherwise I am sure these men were not saued , which I hope you will not affirme ; nay in effect , you all teach the contrary , in that you acknowledge them to be Martyrs : and especially Master Francis Iohnson : who almost euery where in the printed letters betweene Master Iacob and him , calleth them Martyrs ; and pag. 75. and 77 holy Martyrs : who could neither be Martyrs , nor Saints , if they were not saued , and now in heauen . Much more then may they among vs bee saued , who walking in this way , are ignorant of these corruptions , though they doe not seperate : and therefore men professing the same Religion , and way to saluation with vs , may be saued .

And whereas they acknowledging them that died in Queene Maries time , to be Martyrs , deny vs to be Christians , so many as stand members of our Parish assemblies , which generally we doe all ; and granting to them saluation , deny it ( in a certaine respect ) to vs : that these cannot stand together , it shall appeare : Master Iohnson in the defence of his second Exception against Master Iacob , page 16. hath these words ; Defence of the Churches and Ministery of England . 16. These men and assemblies , thus holding , professing , and practising , cannot in this estate be deemed true Christians ; and Churches . Against this I argue thus :

If the late English Martyrs , professed , and practised the very same Religion , wee now professe , and yet were in that estate true Christians , and so saued ; then men at this day professing , and practising our Religion , are true Christians , and in the estate of saluation :

But the late English Martyrs , professed , and practised the very same Religion we now professe , and in that estate were true Christians , and so saued :

Therefore they who at this day professe and practise our Religion , are true Christians , and in state of saluation .

The Proposition must needs be true , except wee will make God mutable , or an accepter of persons .

The Assumption ( consisting of two parts ) is likewise true ; for all the Christian world knoweth , that they professed the very same Religion , that we now doe ; and that they liued and died in our Religion , and for it ; and therefore to deny this , is extreame impudencie . The latter part of the Assumption , themselues confesse to be true , in calling and acknowledging them for Martyrs , as is aforesaid .

If heere they roule ouer againe the same stone , and hauing nothing else to say , obiect the second time the ignorance of those times , that the Martyrs knew not the corruptions that then were , and still remaine in the worship , Ministery , and Church gouernment ; as all we either doe , or may know ; I returne for answere , that howsoeuer this is true of some of the Martyrs , yet it is not true of them all . And what say they to them ? were they Martyrs , and saued , or no ? Master Hooper , Latimer , Bradford , with sundry others , had more knowledge , and a deeper insight , into the present corruptions , then many priuate Christians haue at this day : nay it is not to be hoped that many among vs , illiterate , simple ones , of slender capacity , bad memories , as olde men and women , &c. haue that knowledge of Church corruptions , as these and some other Martyrs had ; who were learned men , Ministers , and such as spent their whole time and daies at their studies . Shall we now deny Christianity , and saluation to all these simple ones , and grant the same to the former , notwithstanding the ignorance of these persons in the corruptions ( and that not wilfull ignorance ) is greater then of the others ? Were the former saued , not seperating from the corruptions in the worship of God , and Ministery , though they knew them very well to be corruptions : and must all these , notwithstanding their faith in Christ , needs bee damned , hauing lesse knowledge in the same corruptions , because they doe not seperate ? Verily , thus to iudge of this latter sort , liuing and dying in this estate , argueth not only want of charity , but besides , great impiety . But tell me , I pray you , are none of these capable of true faith in Christ , because of their ignorance in the corruptions ? Or if they be thereof capable , is it by their ignorance herein extinguished ? Nay , I would know of you , why they that haue knowledge and good vnderstanding in the corruptions ▪ and condemning them doe not seperate , may not as well be saued , as Master Latimer , Hooper , and Bradford : answere me this one Argument ; and so I end :

If Master Hooper , M. Bradford , with others , knowing the corruptions then in worship , and Ministery being thesame also with ours now , were , notwithstanding this knowledge and not seperating , saued : then men at this day , notwithstanding their knowledge of the corruptions , and not seperating because of them , may likewise be saued .

But the first is true :

Therefore the second .

The Proposition must needs be true , considering that God is immutable : also no accepter of persons . And the Assumption is true ; as may be shewed by the parts thereof . He that shall reade the Acts of Monuments , may easily see that sundry of the Martyrs in Queene Maries dayes , had good knowledge and insight into the corruptions wee speake of . That the corruptions then in worship , Ministery , and discipline , were the same with ours now , as many and great ; their publike worship , also the very same wee performe to God now ; and that notwithstanding those corruptions , and their knowledge of them , they did not seperat and withdraw themselues from the publike assemblies , vntill such time the Masse , that abominable Idoll , and grosse Idolatry , crept into Gods worship ; so as the body and substance of worship was defiled : That these things ( I say ) are true , no man can deny , but with shame enough . That they also were saued , you in effect acknowledge , in calling them Martyrs , and holy Martyrs , as before we haue heard , and your bookes euery where declare .

Now that we haue been informed in the doctrine of the Church , and applied the same : seeing there are diuers gone out from among vs , whom wee call Brownists , contrarie minded : who both reiect the aforesaid doctrine , as erronious , and condemne our Parish assemblies , for false Churches : it remaineth we heare what they likewise teach concerning the Church ; and their Arguments whereby they would proue our Church , to be a false Church : that so wee may more clearely see on which side the truth is : whereby the louers of the Truth , shall be preserued from error , and Wisdome iustified of her children .

THE SECOND BOOKE .
CHAP. I. A confutation of H. BARROW his description of a true visible Church .

WEE haue spoken in the former Chapter , of the first vse wee make of the aforesaid Doctrine of the visible Church : And there we haue seene how fitly it seemeth to iustifie the Church of England , and to proue her to be a true Church : now by it wee will also conuince the Brownists false doctrine of the visible Church . And that shall be the second and l●st vse of the Doctrine aforesaid .

For the better vnderstanding of the Brownists doctrine concerning the true visible Church : let vs heare how it is described by them . It is ( saith BARROW ) a company and fellowship of faithfull and holy people , gathered in the name of Christ Iesus , A true description of the visible Church , pag. 1. their only King , Priest & Prophet , worshipping him aright , being peaceably & quietly gouerned by his officers & lawes , keeping the vnity of faith in the bond of peace , and loue vnfained . General●y concerning this description , I affirme , that a a Apology 44. Counterp. 115. Princ. & Infer . 8. & 10. as al the rest of the descriptions or definitions of the visible Church which they do giue , so this likewise , is rather a description of the inuisible Church militant , then of the visible . That which is h●ere set downe , is true onely of the Elect , and cannot properly and truely bee spoken of any Reprobate , whereof a true visible Church may in part consist as well of the Elect : for as the Elect only are faithfull and holy indeed , and effectually called : so Christ Iesus is their onely b b Though Christ Iesus be in diuers respects King of the visible Church , yet he is not King , Priest , & Prophet of the visible , but only of the inuisible Church , hee cannot be said to be Priest of the visible Church , but with relation had to them that be of the inuisible Church . King , Priest , and Prophet : they alone doe worshippe him aright , are gouerned by his lawes , keepe the vnity of faith , in the bond of peace and loue vnfained . But let vs brifely consider of the seuerall parts of this description : That your meaning is , the visible Church consisteth only of faithfull & holy persons , it is hereafter made manifest , and appeareth also by the last page of H. Barrow his book intituled , A true description of the visible Church : where hee saith , that into the visible Church there entereth no vncleane thing or person , but all such are without : how true this Doctrine is , wee shall anon heare , as also of the gathering heere spoken of . And that the visible Church , and consequently all the members thereof , haue not Christ Iesus to be their King , Priest , and Prophet ; in the end of this booke it is made manifest . Omitting therefore these things , wee will come to that which in the description followeth .

In it you adde , that the visible Church consisteth of a Company that worship Christ aright , and to proue this , you send vs to three places of Scripture , the two first , viz. Exod. 20.7.8 . Leuit. 10.5 . speake neuer a word for you . The last and onely testimony you haue , is Ioh. 4.23 . where Iesus saith , That the true worshippers shall worship the Father in Spirit and truth , and that the Father requireth such to worship him . And hereof our Lord rendereth a reason , in the words next following , saying : God is a Spirit , and they that worship him , must worship him in Spirit and truth : which in effect is this : that God being of a spirituall nature , requireth a spirituall seruice agreeable to his nature . Of a company of such kind of worshippers ( say you ) doth the visible Church consist . But how can this possibly be true ? seeing Christ Iesus speaking to some of the visible Church , Matth. 15.7 . saith thus , O Hypocrites , Esaias prophecied well of you ; saying : this people draweth neere vnto me with their mouth , and honoureth me with their lips , but their heart is farre from mee : but in vaine doe they worship me . These were no true worshippers , worshipping God in Spirit and truth , but only outwardly and Hypocritically , whereupon Iesus calleth them Hypocrites , and yet were these worshippers members of the visible Church . And whereas of the visible Church the greatest part are Hypocrites , or hypocriticall worsh●ppers , by this description and doctrine of yours , there can be no Hipocrites in it : for you teach that the visible Church is a company that worship God in Spirit and truth ; but no Hypocrites worshippe God in Spirit and truth : therefore ( by your doctrine ) no Hypocrites are of , or in the visible Church . That no hypocrites doe worship God in spirit and truth , ( which resteth only to be proued ) it is hereby manifest . First , because they doe not worship God with a true and sincere affection of the heart . Secondly , Because this worshipping of God in spirit and truth , is that worship which God requireth to be performed to him by men , accepteth of , and is well pleased with : but the worship of hypocrites God forbiddeth , reiecteth and abhorreth : Hypocrites therefore doe not worship God in spirit and truth . Thirdly , As many as thus worship God in this world , Heb. 11.6 . Psal. 19.11 . he will honor in the world to come ; and for their poore seruice done to him on earth , he will aboundantly reward them in heauen , now woe be to Hypocrites , saith Christ . And againe , giue him his portion with Hypocrites . This is the hypocrites reward .

Where you say , that the visible Church is a company peaceably and quietly gouerned by Christ's officers and lawes , considering the greatest part of the visible Church are reprobates , and so rebels against Christ , taking part with Satan against him : how can this be truely said of the visible Church , and consequently of all the members thereof ? Cain , Ismael , Esau , Saul , Absolom , the Scribes and Pharisies , were all of the visible Church . These and thousands more such in the Church , haue beene so farre from being quietly gouerned by Christs lawes , that with them in the second Psalme they haue said : Verse 3. Let vs breake their bonds , and cast their cords from vs . The visible Church therefore is not a company of such loyall and obedient subiects to Christ , as these men affirme . How peaceably and quietly was Saul gouerned by the lawes of God and Church officers then , when he caused the Priests of the Lord to be slaine , and eagerly persecuted Dauid , thirsting after his bloud , and that all his life time . The same may be said of Cain , killing Abel , of Ismael mocking , or ( as the Apostle saith ) persecuting Isaak : of Absalom when he killed his brother , rebelled against his father , lay with his Concubines , and vsurped the Kingdome : of the Scribes and Pharisies traducing , blaspheming , mocking , and putting to death the Lord Iesus : and lastly , of all the domesticall enemies of the Church , who haue reuiled , slandered , imprisoned , banished , and murthered the Saints . All these were of the visible Church , and yet were none of these peaceably gouerned by Christs officers and lawes , but were rebels against Christ , transgressors of his lawes , and despisers of his officers . You speake therefore most vntruely , when you say that the visible Church is a company & fellowship peaceably & quietly gouerned by Christ his officers & laws .

Finally , in requiring loue vnfained in all the members of the visible Church , seeing this loue is an effect of faith vnfained , as Paul sheweth , 1. Tim. 1.5 . Doe you not therein also require of them that be of this society , that faith which worketh by loue , 1. Pet. 1.9 . euen the true and iustifying faith , the end whereof is the saluation of mans soule ? Whereupon followeth that the visible Church is a company of faithfull indeed , and consequently of such as shall be saued . This that I inserre , how false soeuer , you feare not to teach , saying , They keepe the vnitie of faith in the bond of peace . This loue vnfained they onely haue which loue the brethren , not in word and tongue , but in deed and truth , as appeareth also by their quoting of Ioh. 13.34 . But this loue whosoeuer haue , are translated from death to life , and thereof may assure themselues : The whole company therefore of the visible Church hauing this loue as you teach , are ( by this doctrine ) sure of life and saluation . Doe you not blush to tell vs ( in effect ) that that loue is to be found in euery member of the visible Church , which , the holy Ghost doth giue vs for an infallible marke of the child of God , and heire of saluation ? Another place of Scripture that in the margent is quoted , for the proofe hereof is 1. Cor. 13. 4. Can that loue ( trow you ) the Apostle there speaketh of , fal into the reprobate , and be found in any but Gods elect , considering the heauenvly effects it hath , in whomsoeuer it is ? Among other things of this loue it is said , that it thinketh not euill it reioyceth not in iniquity , but reioceth in the truth , and that it doth neuer fall away . In which respect it doth excell faith and hope , as is said in the last verse , now abideth faith , hope , and loue , but the chiefest of these is loue , What meane you to require this loue , which is proper to the elect , in all the members of the visible Church , of the which the most are reprobates ? Cain slew his brother , Ismael persecuted Isaak : of Esau it is said , That he hated Iacob , Cen. 27.41 . because of the blessing , wherewith his father had blessed him , and therefore purposed to slay him . How deadly Saul did hate Dauid , and hunt after his life , as one would hunt a Partridge , the holy story maketh mention . And as for the Scribes and Pharisies , their extreame hatred against Christ , and all that confessed him , is manifest in the history of the Gospell ; their crucifying of Christ , and persecuting of his members , did shew the hatred that was in their hearts .

Hereunto we may adde , the persecut●rs and murtherers of the Saints that haue beene in the Church , almost in all ages , many whereof were of the visible Church : yet were they so farre from louing the brethren , that they did hate them with a cruell hatred . We see then men haue bin of the visible Church , and therefore may be at this day , who haue not this vnfained loue of the brethren : nay , are as far from it , as hatred from loue , and darknesse from light . How then doe you truly describe the visible Church , that it is a company of men , who loue one another vnfainedly .

Thus in effect you teach , that the visible Church consisteth of a company and fellowship of people , who as they are at peace with God , and among themselues , so haue they vnf●ined loue one to another . Wheras the most of the visible Church being reprobates , wicked and vngodly men , as they haue no peace with God , according to that of the Prophet , Isa. 48.22 . there is no peace , saith the Lord , to the wicked ; so neither are they , nor can be at peace with men , I meane , the rest of the Church , which are the elect : Except you will haue peace betweene the Serpent and the woman , and both their seeds . The Scriptures tell vs , there is and will be no peace nor loue , Gen. 3.15 . but perpetuall enmitie and warre betwixt these . You tell vs in effect , nay , that these meeting together in the Church , they are peaceable and kind , louing vnfainedly one another : you should adde , as Ioab did Abner and Amasa , 2. Sam. 3.27 . and 20.10 . whom vnder the pretence of brotherly loue , he killed with the sword . As Ioab kissed Amasa , and Iudas Christ : so vsually doe some members of the Church kisse some others . Prou. 29.27 . Salomon saith , That the righteous are an abomination to the wicked , and the wicked to the righteous : but in the visible Church there are righteous and wicked men : therefore in the visible Church there are some that abhorre , and haue others in abomination . You say , nay , they are all tyed together by the bond of peace and loue . Iesus saith of himselfe , That he came not to send peace into the earth , Matth. 10.34 . Luk. 12.49.51 . but rather debate and a sword ; nay , fire , and what is his desire , but that it be kindled . Is not this sword and fire , the seperation also and enmity that our Lord further speaketh of , which commeth through the preaching of the Gospell , to be found in the Church , and betweene the members thereof ? But only betwixt them that are in the Church , and those that are without ? If any be thus fondly conceited , let him looke backe to the premisses , and his error will be corrected .

As the aforesaid members of the visible Church , Ismael , Esau , Saul , the Scribes and Pharisies , had not this loue vnfained , so neither had they , the other essentiall properties which you require in all them who be of a true visible Church . They were not faithfull and holy indeed , nor yet holy in the face and outward appearance , which you require at least ; nor otherwise faithfull and holy , then the most open wicked of our Land : They had not Christ to be their King , Matth. 1.21 . Priest , and Prophet . They were rebels , and none of Christs subiects or people , all which he will saue . The Diuell was their father and king , and they his children and vassals , doing the lusts of him their father , in stead of the wil of God . As he was a murtherer from the beginning , so were they all murtherers in their times . The like may bee said touching Christ his not being their Priest , nor Prophet . Worshippers of God they were indeed , but hypocriticall , not true and sincere worshippers : of many of them Iesus said , Yee worship God in vaine ; Matth. 15.9 . not one of them worshipped God aright , in spirit and truth : neyther did they liue after the lawes of God and Christ ; but after the lawes and customes , and fashion of this world , whereof they were . When men spake to them of peace , they were bent to warre ; and in stead of loue vnfained , they did beare a perfect hatred to the Saints . These men then were not such as be heere described ; yea , none of them had any one of these properties , which you necessarily require in euery member of the visible Church , much lesse all of them : And therefore by this description , none of them were of the visible Church : and yet by the Scripture it is plaine , that they were all of the visible Church . Thus we see your description accordeth not with the holy Scriptures , neither hath warrant from thence , but by them is easily conuinced : notwithstanding you alledge for confirmation thereof sixe and thirty testimonies of holy Scripture . But a thousand more so peruerted , will not make good your description , nor any other of your errors . And because I know you will hardly leaue this hold , and for that if this be battered downe , and made euen with the ground , you must needs betake your selues some other way : I will therefore againe assault you by the force of another Argument .

If the visible Church be a company of faithfull and holy people , that worship Christ aright , are peaceably and quietly gouerned by his officers and lawes , keepe the vnitie of faith in the bond of peace and loue vnfained : Then none haue been at any time of the visible Church , but such as haue beene faithfull and holy , did worship Christ aright , &c : as followeth in your description :

But some haue beene of the visible Church , who were not such as be heere described , as Cain , Ismael , Esau , Saul , Doeg , Ioab , Absalom , the Scribes and Pharisies , with infinite others :

Therefore the visible Church is not a company of faithfull people , worshipping Christ aright , &c.

The Consequence of the Proposition , I doe illustrate and confirme by the like . If the visible Church be a company of people professing the true Religion , then none haue beene of the visible Church , but such as haue professed the true Religion . If the inuisible Church be the company of the elect then none haue beene or are of the inuisible Church , but such as were and are elect , and their names written in the booke of life . The assumption your selues will grant . Againe , I reason with you on this manner :

If this be a true description , then no reprobates euer haue bin , are , or shall be of the visible Church , but only the elect : for none haue beene , are , or can bee such as are heere described , but the elect :

But many reprobates haue beene , are , and shall be of the visible Church :

Therefore this description of the visible Church is false .

The Proposition must needs be true , except Christ Iesus be the King , Priest , and Prophet of Reprobates , and that Reprobates worship Christ aright , in Spirit and truth ; be gouerned by his lawes , as their only King ; keepe the vnitie of faith in the bond of peace , and doe vnfainedly loue the brethren .

Matth. 22.14 . The Assumption will not be denied , and it is manifest by that short speech of Iesus , Many are called , but few chosen .

This description being heretofore found fault with by some , and Master Ainsworth iustifying the same , it shall not be amisse to heare what hee saith in answere to them , and in defence thereof : C●unterpoys . 208. They cauill at our description of a Church , when we say , that it is a company of faithfull people that truely worship Christ , and readily obey him : this say these Ministers is vtterly vntrue , if it be vnderstood of the visible Church . This is strange : What would they haue vs describe the Church to be ? A company of Infidels ; or a company of faithfull and of infidels together : when Paul teacheth that there is no communion betweene such , 2. Cor. 6.14 , 15. or should wee say a people that falsely worshippe Christ ? Indeed if so we held , we might well returne to their Church of England for there is false worship more then enough . The Apostle writing to the visible Church of Ephesas , calleth them Saints , and the faithfull in Christ Iesus . Will they say that this also was vtterly vntrue ? Their owne articles of Religion in England * * A●no . 1562. A●t. 19. say thus : The visible Church of Christ , is a Congregation of faithfull people , &c. And is this also vntrue ?

I answere you , hauing respect to your owne words : A visible Church , is a company professing true faith , or a company professing the true worship of God : some whereof haue faith in Christ , I meane , true and iustifying faith ; and worsh●p God indeed , euen in spirit and truth ; the rest ( being the greatest part ) are hypocriticall worshippers , void of true faith , hauing only eyther the temporall , or historicall faith , or no faith at all , but very Atheists . Yet professe they the true worship of God , and faith in Christ Iesus ; and in this respect may be called faithfull in Christ Iesus , and Saints : because whatsoeuer they be , their profession is holy , and he holy , in whom they would seeme to belieue and whom they seeme to worship truly . And in this sence , our Church saith , A visible Church is a Congregation of faithfull people , that is , of such as professe faith in Christ Iesus . Of this sort of Infidels and counterfeit Professors , were Cain , and for a time Ismael , Esau , also Saul , Absalom , Iudas , Simon Magus with infinite more . Vnderstanding Infidels thus , as they may well be called Infidels or vnbeleeuers , who haue not true faith . Then , I say , the Church is a company of saithfull , and of Infidels . 2. Cor. 6.14 . But if by Infidels you meane the same the Scripture vsually vnderstandeth by this word ; such as worship a false god , and doe not so much as professe the worship of the only true God , or faith in him , then it is true that a visible Church is not a company of faithfull and Infidels together . And the hauing communion with such Infidels as these in their false worship , is that which the Apostle condemneth . He doth not forbid to partake in diuine worship with such Infidels , as formerly I haue spoken of , wicked & vngodly men , void of true faith , as euery where very fondly you tel vs : nor yet to communicate with these Infidels he speaketh of in true diuine worship ; but this he condemneth and argueth against . That the children of God may not haue communion with Infidels and Heathens in their false and Idolatrous worship , as some of the Saints at Corinth ( as it might seeme ) did , repairing to the Idols Temples , and ioyning therewith their neighbours that were Idolaters , in their idolatrous worship . This they thought they might lawfully doe , so long as in their hearts and inward affections they condemned it , and kept them pure , as may be gathered from 2. Cor. 7.1 . And this is it that Paul reproueth , and nothing lesse then that which you doe from hence vsually collect and vrge against vs .

CHAP. II. A confutation of another description of the true visible Church , giuen by the Brownists . Where much is said concerning the first gathering of a Church ; and commixture of good and bad in the Church .

BVt omitting this description of H. Barrowes , wee will proceed to another of theirs laid downe in their Apologie . Apologie 44. It is ( say they ) a company of people , called and seperated from the world , by the word of God , and ioyned together by voluntary profession of the faith of Christ , in the fellowship of the Gospell .

If this be a true description , then whosoeuer is not called and seperated from the world by the word of God , &c. is not a member of the visible Church : for of such a company , so called and qualified , it doth consist , as you affirme . But some not called and seperated from the world , &c. haue bin , are , and shall be of the v●sible Church , as is euident by that which followeth : this therfore is not a true description of the visible Church . It is a company of people ( say you ) called by the word of God ; whereby you meane , that by the power and force of the Word only , in the Ministery and preaching therof , men are brought to be of this societie , that is , of the visible Church ; and not by the call , perswasion , or commandement of the Magistrate , or any mortall man . And this you put downe in your description , that thereby you might proue our Parish assemblies to bee no true , but false visible Churches : because in the beginning of Queene Elizabeths raigne , the people then liuing were not called by the Word , and gathered by the preaching thereof , but all brought in at once by her commandement , and proclamation . Hereupon it is , that in the former description of the visible Church they say , It is a company gathered in the name of Christ Iesus . And Master Iohnson applying this to vs , saith , We were neuer rightly gathered together according to Gods ordinance : Defence of the Churches and Minist. of Eng. 86. that is , as heere he speaketh , not called by the word of God , meaning the preaching thereof , as appeareth by his quotations of Scripture in the margent .

We answere , If we speake of a Church when it is first planted , I meane of a Nation when first it commeth to embrace and professe the Gospell and true Religion , the people of such a Nation for a great part there of are called by the word of God , before they come to be a visible Church . By the power and truth of the Word , and diuine maiestie shining euery where therein , the children of men be brought to forsake their false Religion and worship , and to ioyne together in the profession of true Religion , whereby they become a visible Church . And this is confirmed throughout the whole story of the Acts of the Apostles , both in the conuersion of the Iewes , or gathering visible Churches of them , set downe in the nine first Chapters ; and likewise of the gentiles : continuing from the beginning of the tenth Chapter to the latter end of that booke . In the second of the Acts , where mention is made of a great increase , or addition to the visible Church , ( that before that time was among the Iewes ) of about three thousand soules : and in the fourth of the Acts of a further increase to about fiue thousand : Act. 2.14 . and 4.4 . in both these places the meanes is specified , whereby this was brought to passe , and that is said to be , the hearing and and receiuing of the word of God preached by Peter and other of the Apostles . In the eight chapter of the Actes , wee reade of a Church gathered in the Citie of Samaria by Philip his preaching Christ vnto them : and in the eleuenth Chapter of the Acts , of a great Church gathered by the preaching of certaine Prophets and Euangelists in Antiochia in Syria . In a word , where in the Acts we reade of the conuersion of a people to God , as in Antiochia a Citie of Pisidia , in Iconium , Listra , Derbe , Philippi , Thessalonica , Berea , Athens , Corinthus and Rome , in the same places we heare that they were called , and the said visible Churches gathered by the preaching of the word . But mark , all these Churches were now first planted , and these people newly conuerted from Iudaisme , or Gentilisme , ( that is , eyther from the Iewish Religion , or false Religion of the Gentiles ) to the Christian Religion . In such a case , to the gathering and be●ng of a Church , the preaching of the Word is absolutely necessary , so as without it a company of people cannot bee brought to be a Church . But if we speake of a Church established , or of a Country , where for some time true Religion hath beene professed , and God truly worshipped , though sometimes interrupted , broken off , and discontinued , which is our case , then this holdeth not . As vnder the Law both Iewes and Gentiles ( professing the Iewish religion ) by Circumcision , so by Baptisme . Christians vnder the Gospell are incorporated into the visible Church , and made members thereof . Are not the children of the faithfull by Baptisme receiued into the visible Church ; and thereby made members thereof ? And not by the call of the word , the sound whereof many of them do not heare , and if they doe they cannot vnderstand it ? And what letteth , why some of these when they bee growen men , may not thorough hypocrisie continue in the Church ; though in the hardnes of their hearts they neuer were affected and touched with the word : many such hypocrites and hard-hearted men , dead in their sinnes and trespasses , and that haue consciences seared with a hot Iron , haue euer beene , are , and shall be in the Church , who neuer by the call of the word , and power thereof , would haue become members of the Church , nor haue felt any touch that way , but onely because they were borne and brought vp in the Church , and not cast out : either through the want of due execution of discipline , or else through their deepe dissimulation and hypocrisie , they being like painted tombes , which appeare beautifull outward , but are within full of dead mens bones , and all filthinesse . Surely , it is not to be thought , that Cain , Ismael , Esau , with others ; that many of the fatte Bulls of Basan , that many of those who in Israel killed the Prophets , and stoned them which were sent vnto them ; that many of the Scribes and Pharisies were affected with the Word , or so much as tasted of the power and sweetnes thereof , and yet were they all of the visible Church . How were these then called by the word of God ? Againe , that without this call by the word , men may come to be of the visible Church , it is yet more euident by the scripture . In the twelfth chapter of Exodus , where mention is made of the departure of the Children of Israel out of Egypt ; it is said , That a great multitude of sundry sorts of all people went out with them : Verse . 38. now all or most of these , we may assure our selues , were Proselites , & of the Iewes Religion , & so of the visible Church ; and yet vndoubtedly they came not to be such by the call of the word ; or by the power and operation therof : but by beholding the great and wonderfull workes which the Lord wrought by the hand of Moses and Aaron , and the freedom of the Iewes from those plagues which fell vpon the Egyptians . When Haman was hanged , and Mordecai exalted , and comfortable letters sent to the Iewes , that they should be readie on such a day , and auenge themselues on their enemies : so as vnto the Iewes was come light , and ioy , and gladnesse , and honor , it is recorded in that story , Ester 8.17 . that many of the people of that Land became Iewes , that is , turned to , and professed the Iewes Religion , and so were ioyned to the Church : and then immediatly is shewed how that came to passe : not by the call , power , and operation of the Word , but because the feare of the Iewes fell vpon them . This is manifest , likewise in the Gospell , where many are said to beleeue in Christ , that is , to professe faith in Christ , and so were of the visible Church , of whom it is plaine , they were not drawne thereunto by the word , but some by the report they heard of Christ , as Ioh. 4.39 . some for their belly sake to be fed by him , as Ioh. 6.26 . and some by his miracles , as Ioh. 2.27 . Seeing then this is not necessarie , and generally true of all the members of the Church , that they are called by the word of God , very vnfitly was it placed in the description of a visible Church : which if it were good , would be true , and each part of it , of euery member thereof : If it bee true that a visible Church is a company of men , then thus is it also true : whosoeuer is not a man , is not , nor can be of the visible Church ; and therefore no Angels , no spirits or soules of men can be of this Church ; euen so it is in this case . If this be true , that a visible Church is a company called by the word of God , then this is true also , that whosoeuer is not called by the word , and hath not felt the force and power of this mighty word , is no member of the visible Church .

Moreouer , suppose that one of the visible Church haue children and seruants that be Papists , and that he , after other perswasions , commands and threats , shall say vnto them , except yee forsake your idolatry , and worship God according to his word , and not after the traditions and deuises of men , yee shall be no children , nor seruants vnto mee . And that thereupon they frequent the Church assemblies , and in processe of time doe in policie outwardly seeme to be religious , renouncing Popery , and pofessing the true Religion , when in the meane season they continue Popish still . And not those to be accounted of the visible Church ? Yes verily , for what though they haue a heart , and a heart : that is nothing to man : we must leaue that to God . Yet these children and seruants came not to bee of the Church by the call of the Word . And herein this Father and Master did nothing but what in duety to God , Gen. 18.19 . and loue to men , he ought to doe . For I know him , saith the Lord , that he will command his sonnes , and his houshold after him , that they keepe the way of the Lord , to doe righteousnesse and iudgement , that the Lord may bring vpon Abraham that he hath spoken vnto him . May and ought the Master and Father of a family doe this , and may not or ought not the Father of the Country according to that authority which God hath giuen him likewise do the like by his family ? If he may , why doe you condemne ( as it should seeme ) the proclamation and commandement giuen in this behalfe by Queene Elizabeth , not long after shee came to the Crowne ; whereby the gathering of our Churches was hastened ? You ought rather to haue commended her for it . When Iudah was fallen to Idolatry , whereby it became a false Church , the Lord raised vp certaine Kings of Iudah to restore and purge the Religion and worship of God , then greatly corrupted , whereby it became againe a true Church . And this that they might the better effect , they a a 2. King . 23.21 . 2. Chron. 14.4 . and 33.16 . commanded the people to serue the Lord , in that manner that he had appointed them , and not after the fashion and appointment of men , as they had done . Of Iosiah it is said , That b b 2. Chron. 34 33. hee compelled all that were found in Israel , to serue the Lord their God . Yea some of them to this end , c c 2. Chro. 30.5.6.10 . made proclamation throughout all Israel , from Beersheba euen to Dan , and accordingly sent forth the postes with the said proclamations or letters : and ( that which is more d d 2. Chro. 15.12.13 . ) calling a Parliament , made this statute or law , That whosoeuer would not seeke the Lord God of Israel , ( that is , serue him according to his word , as it is expounded , 2. Chron. 14.4 ) should be slaine , Concerning this also , they caused the people to take an oath . Then it followeth in the text , And the Lord gaue them rest round about . Whereby is intimated , that God approued of this compulsion to serue him , and therewith was well pleased .

Yee now that so greatly condemne the gathering of our Churches , and teach that all who are of the visible Church , are called by the word of God ; and thereby onely made members of that society : That God heere must perswade the heart of man ; Counterpoyson 72. & 170. That Christs Church ( to wit , visible ) is a people begotten of God , with the word of truth ; that Gods people ( meaning the visible Church ) are a voluntary people . And thereupon condemne all force and compulsion vsed herein by the Magistrate : Tell me , I pray you , whether all the Idolaters in the daies of Asa , Hezekiah , Manasseh , and Iosiah , that reformed themselues touching their outward profession , were by the force and power of the word of God , then preached , brought to professe the true Religion , and to ioyne with others in the true worship of God , and so to be of the visible Church . If you answere affirmatiuely , he is a foole that beleeues you , and such a one sure , that if you say , the crow is white , will likewise beleeue you . If negatiuely , we need no more to conuince you . For it some haue come to be of the visible Church , who before were not , and not by the call of the word , which in giuing this negatiue answere , you affirme : then is not the visible Church a company of people c●lled by the word of God , as you define it . Secondly , I demand of you , why commandements , proclamations , threates , force , and compulsion being vsed by the Kings or Queenes of England , in the restoring or purging of the Religion and worsh●p of God , should not as well now b●e lawfull and pleasing to the Lord , as the like proceedings vsed by the Kings of Iudah were in the like case .

You answere thus . M. Ainsworth , Counterpoyson , 229. The examples they alledge of reformation by the Kings of Iudah , fit not their turnes : for Iudah was a true Church , ( though some corruptions had crept in , as will easily doe into the best . ) Ab●j●h the Predecessor of Asa , maintained Gods true Religion , and worship , against idolatrous Israel , both by word and sword . So Asa found not his Kingdome a false Church , as King Edward and Queene Elizabeth found England . Afterwards , when abominations had ouerspread the Land Hezekiah laboured a godly reformation , and opening the doores of the Lords house , he brought in the Priests and Leuites , not the Chemarims or Baals Priests , as the Popish Clergie were brought in , or rather retained still in this Church . 2. Chron. 30.6 . Hezekiah sent ouer all the Land to conuert the people from idolatrie ; who laughed the messengers to skorne and mocked them : howbeit diuers submitted themselues and came to Ierusalem . Finally , Iosiah purged the Land of idols and false worship , and reduced his people vnto the true seruice of God .

Obserue this mans euasion , and what shift he makes to help himselfe in a strait . They will seeme to answere , when they do nothing lesse . For the iustifying of this , That Christian Princes may and ought to command their subiects , being Idolaters , to forsake their Idolatry , and worship the Lord , and consequently to ioyne themselues to the true Church . Wee alleage the examples and practise of certaine Kings of Iudah , and namely of Asa , Hezekiah , Manasseh , and Iosiah , who did the like . For answere to the first of these examples , you tell vs , that howsoeuer the Religion and worship of God was corrupted in Abijah his time , the predecessor of Asa , yet was it true Religion and worship that was then maintained , and a true Church which Asa found when he came to the Kingdome : but such was not our estate and condition , when King Edward and Queene Elizabeth entred vpon their Kingdomes : The case therefore is not alike . But we desire you to proue , That in the dayes of Abijah Iudah was a true Church , and that Abijah maintained Gods true Religion , and worship . I confesse that in Iudah God had a Church & people in Abijah his raigne , who were of the true Religion , and worshipped him truely , yea , I adde , that at this time in Israel , vnder Ieroboam , the Lord had his Church , and people that were of the true Religion and worship , as is plaine by 2. Chron. 11.13 , 14 , 16. But I deny that Iudah was then a true Church , and that Abijah maintained Gods true Religion and worship ; and affirme that Iudah was now Idolatrous , as well as Israel , whom your selfe calls ( and that truely ) idolatrous Israel : though both these Kingdoms were not idolatrous in like degree . That this is so , it is plaine by the holy Story of these Kings and times . For marke what Asa Abijah his sonne and successor , is said to doe vpon his entrance into the Kingdome . He tooke away the altars of the strange gods , 2. Chron. 14.3 , 4 , 5. and the high places , and brake downe the Images , and cut downe the groues : Heere is mention of the altars of strange gods , of Images , to wit , of false gods , of the high places , where they offered to these gods , and of the groues , which were dedicated vnto them , which Asa , succeeding Abijah , forthwith destroyed . Doe not these things euidently declare , that in the raigne of Abijah Idolatry was set vp , and maintained in Iudah , and therefore ABIIAH maintained not Gods true Religion , and worship ? If you obiect that these Altars , Images , and High places , were not erected and set vp by Abijah , but by Rehoboam his father , only through want of zeale he let them alone , and did not abolish them , and that this only was his sinne , and the sinne of Iudah : I answere , the contrary is manifest , 1. King . 15.12 . where thus we reade : And Asa tooke away the Sodomites out of the Land , and put away all the Idols that his Fathers had made . By Fathers , here must needs be vnderstood Rehoboam and Abijah . If further you obiect , that howsoeuer Abijah was an Idolater , yet the Kingdome was not fallen to idolatry , but the people generally worshipped God truly : I answere , this cannot possibly be true , for euermore it went thus with the Iewes , like Prince , like People . If the King were religious , then the People and State embraced and professed true Religion , and worship : and if the King was an Idolater , and false worshipper , then generally the people were such . Besides , this obiection is answered and conuinced , 2. Chron. 12.1 . And heere I reason thus with you :

That King and people which set vp and maintaine the worship of a false god , or gods , is a false Church :

But Abijah and his people set vp and maintained the worship of false gods :

Therefore Abijah and his people , were a false Church .

The Proposition none will gain-say ; and the Assumption is proued by the aforesaid testimonie of Scripture .

Againe , that ABIIAH did not maintaine Gods true Religion and worship , and consequently Iudah in his dayes was not a true Church , it is confirmed by the fourth verse of the former Scripture : 2. Chron. 14 , 3 , 4. And Asa tooke away the altars of the strange gods , &c as is aforesaid , and commanded Iudah to seeke the Lord God of their Fathers , and to doe according to the Law , and the Commandement . In that Iudah is heere commanded by Asa to worship the Lord according to the Law and Commandement of God , giuen in that behalfe , for this is the meaning of the words : thereby is insinuated that before , and in Abijah his time , they did not worship God after his Law and Commandement but otherwise , euen after their owne inuentions , which is idolatrie and false worship . Lastly , I reason against you thus : Iudah was an idolatrous and false Church in Rehoboams time : Therefore in Abijah his daies . The Antecedent I proue by 1. King . 14.22 , 23 , 24. compared with 2. Chron. 14.3 , 4. and 1. King . 15.3 . also by 2. Chron. 12.1 . And when Rehoboam had established the Kingdome , and made it strong , he forsooke the Law of the Lord , ( that is , to worship the Lord according to his Law , which is true worship ) and all Israel , meaning all Iudah , with him . The consequence is corfirmed , 1. King . 15.3 . And Abijah walked in all the sinnes of his Father , which hee had done before him : but his Father set vp , and maintained a false Religion and false worship : Therefore the sonne .

You tell vs that ABIIAH maintained Gods true Religion , and worship , against idolatrous Israel , both by word and sword . How can this possibly be true , seeing Abijah maintained in Iudah a false Religion and worship , as well as Ieroboam in Israel , and was an Idolater , as Ieroboam was . Suppose there were now warre betweene the King of Spaine , and the Pope , about some Ciuill matter ; some Territories , or other commoditie , that each of them make claime to . If because of this I should affirme , that the King of Spaine maintaineth Gods true Religion and worship , against idolatrous Rome : would not you and all men laugh at me for my folly and falsitie ? No lesse ridiculous and false is that you affirme of Abijah . True it is that Abijah had warre with Ieroboam King of Israel , but Religion was not the cause thereof , but this . Abijah being valiant , would haue brought backe againe the Kingdome of Israel , which Ieroboam had taken ( as Abijah said to the whole armie of Israel ) by rebellion , from his father REHOBOAM a childe , and tender hearted and one that could not resist him , as Abijah saith of him . Abijah his loue then and desire after the Kingdome of Israel , was the cause of this warre , as is plaine by 2. Chron. 13.5 , 6 , 7. and not his zeale for the true Religion , and hatred of the false , as your words pretend . A man that readeth these words of yours , would likewise imagine that Abijah was religious , and worshipped God truly : whereas in truth he was a notorious hypocrite , and grosse idolater . In the shutting vp of your answere touching Asa , you say that ASA found not his Kingdome a false Church , as King Edward and Queene Elizabeth found England . This also is very vntrue . Nay , ASA found Iudah worse , then they did England . For Iudah in Abijah his raigne worshipped false gods : whereas England in the daies of King Henry and Queene Mary worshipped the true God , though after a false manner .

But suppose that Iudah in Abijah his time , was not a false Church , and that Asa found it a true : that lets not , but that in Iudah there might be idolaters at the same time , worshipping either a false God , or the true God after a false manner , as the Papists at this day in England doe . Nay , wee cannot but acknowledge that such there were indeed , considering this is said of Asa in the very entrance into his Kingdome , 2. Chro. 14.3 . That hee tooke away the altars of the strange gods and the high places , and brake downe the Images , and cut downe the groues . Vers. 4. And commanded Iudah to seeke the Lord God of their Fathers , and to doe according to the Law and the Commandement . Now these idolaters that in their high places offered to strange gods , did ASA command to forsake their idolatrie , and to worship the Lord God of their Fathers , after the manner hee had commanded : as is plaine . First , By the coherence and dependance of the two verses aforesaid . Secondly , ASA , needed not to giue this commandement to them , who did already worship God truely : but to the idolaters that were in Iudah , that eyther worshipped strange gods , or the Lord after their owne inuentions , and not as he had commanded . Is it not then plaine in the example of Asa , That Christian Princes may and ought to command their subiects being idolaters , to forsake their idolatrie , and to worship the Lord , and consequently , to ioyne themselues to the true Church : say it were true , that the Church of Iudah was then not a false , but a true Church ? Yes verily , euen al one , as if the Church in Abijah his time , had been a false Church , as indeed it was . Specially if hereunto we adde that which is set downe in the second verse : That herein Asa did that which was good and right in the eyes of the Lord . But grant we that the dissimilitude you speake of , would helpe you against the example and practise of Asa : yet is it no answere to the other two examples of Hezekiah and Iosiah : seeing they found the Church of Iudah euery whit as false a Church , as King Edward and Queene Elizabeth did the Church of England . Yea , false in a higher degree , worshipping false Gods , whereas England in King Henry the eight , Nay England enioyed the true worship of God , part of King Henry his raigne , especially during the time of Queene Anne , and before the sixe bloudie articles were vrged . Act. and Mon. 999. and 1000. 2. Chron. 28.2 , 3 , 4. and 23. and 33.2 , 3 , 4 , 5 , 9. and Queene Maries dayes worshipped yet the true God , though after a false manner . By the Scripture it is manifest that in the daies of Ahaz and Amon , Predecessors to the aforesaid godly Kings , Iudah walked in the wayes of Israel , made molten Images , and set vp altars for Baalim , sacrificed vnto the gods of Damascus , and of Aram , and worshipped all the Host of heauen , and serued them : nay it is said , Iudah and the inhabitants of Ierusalem did worse then the Heathen , whom the Lord had destroyed before the children of Israel . This you knew well enough , and saw , but would not see : for then you had answered your selfe , which you had no desire to doe . And this appeareth by your owne words , for you acknowledge that IOSIAH purged his Land of false worship . 2. That he reduced his people vnto the true seruice of God : therefore before Iosiah his raigne in Amon his daies , they had the false seruice and worship of God established among them . Marke also how Master Ainsworth vsing many words concerning HEZEKIAH his reformation , passeth smoothly both by this , that Iudah in his entrance to the Kingdome was a false Church , and that hee in his said reformation , vsed his regall commandement and authority , sent forth his proclamation throughout all Israel and Iudah , and that by postes , for the more speedie dispatch thereof . We haue not a word of these things , that make as directly against you as can bee , and for the iustifying of Queene Elizabeths proclamation in the beginning of her raigne , which you spurne against so much . But in stead thereof you say , That he opened the dores of the Lords house , brought in the Priests and Leuites , and sent ouer all the Land to conuert the people from idolatry , who laughed at the messengers & mocked them . It may seeme by these messengers , you vnderstand , or at least would haue your Reader vnderstand certaine Prophets Priests or Leuites . That such were sent by the King throughout all Israel and Iudah , to preach for the gathering , calling , and conuerting of this people to God . But the Reader must know that these said Messengers were the Postes that carried the Kings proclamations , or as it is said , 2. Chro. 30.6 . went with letters by the commission of the King , and his Princes , throughout all Israel and Iudah , and with the commandement of the King : the summe of which proclamations or letters is there set downe . Who would euer imagine , that they whom the King sent to conuert the people from idolatrie , ( for these be your words ) were only certaine Postes that carried the proclamations of the King ? Thus by cunning you deceiue the simple . In like manner you deale as touching Iosiah . You tell vs that he purged the Land of Idols , and false worship , and reduced his people vnto the true seruice of God : But in the meane season you omit , how that to the end he might bring this to passe , 2. Chro. 33.16 hee commanded Iudah to serue the Lord God of Israel . This which maketh to the very point in hand you passe by , and in stead thereof , mention that which is nothing to the purpose . Let the Christian Reader iudge of this kind of dealing . But let vs heare more of your answere .

These examples we acknowledge all Christian Princes should follow ; hauing equall power with these Kings of Iudah , Counterpois. 230. to abolish all idolatrie within their dominions ; yea , and to punish obstinate idolaters , and not suffer any superstitious worship among their subiects : but to procure their conuersion by the word , yet not to compell them to be members of the Church , because they cannot giue them Faith and Repentance , which is the onely doore into Christ Kingdome , and cannot be opened to any but by God alone . And a little after : Your people should haue yeelded their owne willing consent , which they neuer did ; but were , and still are compelled by law and penaltie to bee of the Church and Religion established .

Replie . If Christian Princes haue equall power within their dominions with that the Kings of Iudah had in theirs , then are they not onely to abolish all idolatry within their dominions , which you confesse , but also to command , and by law and penaltie to compell their people to be of the true Religion , and to worship God according to his word , that is , to professe true Religion and worship , ( for further then the outward profession man cannot goe ) which maketh a member of the visible Church . But the former of these is true , by your owne confession : therfore the latter . The consequence of the proposition is grounded vpon this , that the Kings of Iudah proceeded thus farre , when they reformed the Church , as appeareth by the premises , and namely by the 2. of the Chro. 34.2 . which Scripture is singular to this purpose . And Iosiah did that was good and right in the eyes of the Lord his God . 3. For he tooke away the altars of the strange gods , and the high places , &c. 4. And commanded Iudah to seeke the Lord God of their Fathers , and to doe according to the Law and the Commandement . 5. Therefore the Kingdome was quiet before him . Here we see that Iosiah did not only abolish idolatry and all false worship , but besides commanded his people to worship the true God , ( called here the God of their Fathers ) according as he had commanded , which is that wee call true worship . And it is euident that therein he did well . First , because this is rendred for a proofe , or instance of that which is generally said of him in the second verse , And Asa did that was good and right in the eyes of the Lord : for he tooke away the altars , &c. And commanded Iudah to seeke the Lord , &c. that is , to serue the Lord in that manner he had commanded . Secondly , because for this very act of his God blessed him with outward peace , as vers. 5. Therefore the Kingdome was quiet before him . Are Christian Princes only to abolish idolatry within their dominions , and to punish obstinate idolaters , and not to compell their subiects any further ? Then belike they may let their people be of no Religion euen Atheists , and not punish them , so long as they be not idolaters . But why may not Kings compell their subiects to professe true Religion , and to submit themselues to the true worship of God , which maketh them members of the visible Church ? Because they cannot giue them faith and repentance , which is the only dore into the Church , and cannot be opened to any , but by God alone . It is true indeed , that Princes , though their power is great , yet are too weake hereunto . But we must know that profession of faith and repentance sufficeth to the making of a member of the visible Church , and thereunto the Magistrate can compell . That which you say of the visible Church is true of Heauen : faith and repentance is the only dore into it , and God in Christ only can and doth open it : But is very vntruely said of the visible church : especially considering your quoted Scriptures for confirmation thereof , require faith and repentance indeed , and speake of true repentance , and sauing faith . It greeueth me to see how many places of Scripture are heere peruerted by you , as namely Ioh. 6.44 . No man can come to me , except the Father which hath sent me , draw him : and I will raise him vp at the last day . And againe , vers. 65. No man can come vnto me , Note heere their abuse of holy Scripture . except it be giuen vnto him of my Father . That which is heere spoken of the members of the inuisible Church , when they are inwardly and effectually called , and indued with faith in Christ Iesus ; That it is God , and he alone , who giueth them to beleeue , meant hereby by comming vnto Christ : you ignorantly vnderstand of , and apply to all of the visible Church , whereof the most haue only the externall calling : and will by these Scriptures proue , that no man can be of the visible Church , except God call him , and draw him , and by his Spirit perswade him . Counterpoys . 134. Cant. 1.3 . For which purpose also ( as I remember ) you alleage elswhere that speech of the faithfull : Draw me , and we will runne after thee . He that seeth not this your abuse of Scripture , it is because he wanteth some of that eye-salue mentioned Reu. 3.18 . to anoint his eyes with . The rest of your quotations for breuity I passe by , together with this your doctrine , the falshood whereof , shall hereafter be made euident , in a more conuenient place .

You tell vs that Christian Princes are to punish obstinate idolaters , yet not to compell men to be of the Church : First , Because in such a case they must yeeld their owne willing consent . Secondly , Because they cannot giue them faith and repentance , which is the only doore into the Church , and cannot be opened to any , but by God alone . Suppose I. N. an idolater , by the Kings authority be for his idolatry punished with imprisonment , or losse of goods , or some such like punishment : and that he remaining still an idolater , in the loue to his liberty , or goods , pretendeth great hatred to idolatrie , and loue to the true worship of God : whereupon after profession of his faith and repentance made , he is receiued into the Church . Yee cannot deny , but that this man is a member of the visible Church : for against such a one you cannot shut the doores of the Church , and all in the Church are members thereof . Tell me now : First , whether this man became not a member of the Church by compulsion : and whether by punishment men are not after a sort compelled to doe the contrary to that , for which they are punished : and whether this is not intended and aymed at in punishments . And so heere , that I. N. being punished for his idolatry , should forsake that , and worship God according to his Word : which makes one a member of the visible Church . Secondly , whether this hypocrite and deepe dissembler doe this of his owne willing consent , or rather against his heart , and will , compelled thereunto by law and penalty . Thirdly , I demand , whether this man hath faith and repentance , and hath passed thorow this doore into the Church . Fourthly , Whether God moued the heart of this man , and by his Spirit perswaded him to ioyne with others in the externall worship of God , or the loue of prosperity , and freedome from misery . And let this suffice , for a reply to your answere , whereby the insufficiencie and vanity of it is made manifest : as also of this following speech of Master Iohnsons , A●swere to M. Iacob . 199. tending to the same purpose . It is ( saith he ) the worke of God only , to adde to his Church such as he will saue . And therefore it is not in the power of Princes , or any man whatsoeuer , to perswade the conscience , and make members of the Church : but this must be left to God alone , who only can doe it . Princes may , and ought , within their dominions , to abolish all false worship , and establish the true worship appointed by God in his word , commanding and compelling their subiects to come vnto , and practise no other but this : yet must they leaue it vnto God to perswade , and to adde to his Church , from time to time , such as shall be saued . I answere this man further , That the Lord adde to the Church such as he will saue , and none other : yet ( the visible Church being the Barne wherein his wheat must be threshed , before it be gathered into the garner of Heauen , Mat. 3.12 . ) Satan ( the father of all Hypocrits ) addeth many vnto it ; & such may come to be of the visible Church , and often doe , by the Commandement , counsell , or perswasion of man , and yet that be true , you say , and by many testimonies endeuour to proue , that God alone must perswade the conscience , and that it is his worke only to adde to his Church such as he will saue . But tell me , Master Iohnson , whether those who not only come vnto , but also practise the true worship appointed by God in his Word , be not members of the Church ? You cannot deny they are members , and so to be accounted . But Princes ( say you ) in their dominions may command , and compell their subiects to come vnto , and practise the true worship appointed by God in his Word : Therefore Princes in their dominions may command , and compell their subiects to be members of the Church But leauing this man , I returne to Master Ainsworth , and that which followeth in his Counterpoyson .

You adde , that this doctrine openeth a dore in the Church , Counterpoys . 224. to all the prophane in the world , contrary to the Scriptures .

If by prophane , you meane those that are inwardly and secretly prophane : We answere , they cannot be kept out of the Church ; for we know not who be such : if openly prophane , as I thinke you doe , then this doctrine openeth not the dore of the Church to such . But you will proue it : for if a Prince ( say you ) may compell some of his subiects to bee members of the Church , he may compell all ; and if one Prince may doe it , all may . So if there were such an Emperour as Augustus , that commanded all the world to be taxed , he might also command and compell all the world to be ioyned vnto the Church . All this wee grant , seeme it to you neuer so strange and absurd : and tell you that if euer God should grant such an Emp●ror , as would command and compell all the world , Iewes and Gentiles , to worshippe God , as he hath commanded ; and should make a law , and see it executed throughout the whole world , as Asa did in Iudah , That whosoeuer would not worship God in that manner , ● Chro. 15.12 . hee hath commanded whether he were small or great , man or woman , should be slain : that such compulsion by law & penalty , was very pleasing and acceptable to God , and a most blessed and memorable acte ; Yea , this which you seeme to deny and to deride , I will confirme by your owne wordes . Wee acknowledge ( say you ) all Christian Princes haue equall power with the Kings of Iudah , Counterpoys . 230. to abolish all idolatry within their dominions ; yea and to punish obstinate idolaters , and not suffer any superstitious worship among their subiects . Thus by your owne confession a Christian Emperour may lawfully punish idolaters : wherein what doeth hee else but compell men to worship God after his word , I speake of external worship , which kind of worshipping alone , without the internall , maketh one a member of the visible Church . which maketh them members of the Church . The Magistrate in punishing men for theft , whoredome , murther , and the like faults , compels them thus trespassing , and all others by their example as much as in him lyes : to liue truly , chastly , and peaceably . Euen so in this case : the Magistrate that punisheth idolaters , and men for false worship , doth thereby compell men to worship God truely , whereby they become members of the visible Church . Thus what you build heere , in another place you destroy and pull downe . But marke what he inferreth vpon that goeth before . Thus the world and the Church , betweene whom there hath beene perpetuall warre , might soone be reconciled . If euer it should fall out so happely , that there should be an vniuersall command and compulsion to worship God according to his Word , so as the bounds of the Church reached to the vtmost parts of the world , yet I warrant you , feare not , the enmitie betweene the Serpent and the woman , betweene his seed and her seed would remaine , and no such reconciliation could possibly be made , as you imagine might soone and easily be . Indeed , if in the visible Church there were none of the serpents seed ( wherunto all your doctrine of the Church in a manner tendeth ) then in case the whole world were the Church , this warre and enmity would be at an end . But were you not starke blind , you might by the Scriptures learne , That in the true visible Church , the old Serpent the Diuell , hath many of his children , as well as God some of his : betwixt whom is the perpetuall warre you speake of . Notwithstanding , then the whole world were the visible Church , this warre would be perpetuall , and no reconciliation . You forget that many cruell persecutors of the Church , who haue shed the bloud of the Saints , haue beene of the Church , yea , principall members therof . Description of the visible Church , pag. 1. Else sure you would neuer deny that this war and enmity , were in the Church , and tell vs that all in the Church are tied together by the bond of peace , and doe vnfainedly loue one another . I would know of you , whether they without the Church , can possibly hate the godly more , then many of those doe that be within the Church . The Scripture saith , Prou. 29.27 . that the righteous ( that is , the godly ) are an abomination to the wicked : Now it is plaine , & after proued , that there be very many wicked , yea notoriously wicked in the church : The godly therfore haue at home , in their Fathers owne house , mortall and irreconciliable enemies enough . As in the dayes of Christ , so at this day , and to the end of the world there will bee in the Church generations of Vipers : Math. 3.7 . & 12.34 . & 23.33 who notwithstanding their shew and profession of holines , are as full of malice and hatred towards the godly , as a Viper of poison . Moreouer , where you say , Thus the world and the Church , betweene whom there hath beene perpetuall warre , might soone be reconciled : in this or such like speach , by ( the world ) wee are to vnderstand the men of this world , that is , worldly minded men , such as whose hearts and affections are set vpon this world , and the things thereof , whether they be in the Church , or out of it : and by ( Church ) the company of the faithfull , members of the inuisible Church , for these alone , together with their head , are meant by the Woman and her seed . Betwixt these ( the World and Church thus taken ) is the warre or enmity you speake of , foretold by God himselfe , saying , I will put enmity betweene thee and the woman , Gen. 3.15 . and betweene thy seed and her seed . In stead hereof , by ( World ) you vnderstand them that are without the Church , and by ( Church ) the visible Church . Whereby it appeares y●u speake you know not what , such is your ignorance and rashnes .

Lastly , ( say you ) if this be a lawfull and orderly course , Counterpois. 224. it is strange that Christ sent forth poore fisher-men to conuert soules by preaching , and set not Princes , to make Disciples by compulsion and penaltie .

We answere , hee hath done both ; and this latter he hath done by giuing Kings to be nursing fathers , and Queenes nursing mothers to his Church . These by their authority compell men , otherwise vnwil●ing to submit themselues to the outward worship of God , whereby they come to be members of the Church , or Disciples , and so some of them by Preaching to be conuerted to God . Thus the Magistrate in causing men to heare the Word , helpeth forward ( and so herein is a nursing father ) the conuersion of soules by preaching . You seeme to confound the conuerting of soules , and the making of Disciples : which are things different . It is one thing to be turned and conuerted to God by true and vnfained repentance , which is proper to the elect and inuisible Church : and another to be a Disciple , that is a Christian , or professor of Christian Religion , or member of the visible Church , which is common to the reprobate with the elect . There haue beene many Disciples , whose soules were neuer conuerted by preaching .

But happely some of you will say , we haue no example of this compulsion to the seruice of God in the new Testament , not one in all the Actes of the Apostles , where mention is made of the first planting or gathering of many Churches ; partly among the Iewes , but chiefely the Gentiles . All which were gathered onely by the Preaching of the word , as your selfe haue formerly shewed : and the gathering of none of them any way helped or furthered by the Commaundement and authoritie of the Magistrate .

I answere . Must all points of Religion , and all Christian doctrine needes be confirmed and exemplified out of the new Testament ? Then the Scripture of the old Testament , serueth not for probation , but for some inferiour vses , as to illustrate , amplifie , &c. And who knoweth not that there be a thousand particulars whereof one cannot giue an example or instance in the new Testament : why then doe you necessarily require it in this particular ? Secondly , it is no maruell though we reade nothing thereof in the new Testament , considering the Magistrates then were enemies , and not friends to the Christian Religion : Being not Christians , but Heathens and Infidels , without God in this world , and strangers from the common wealth of Israel . It is not therefore to bee imagined that they would make edicts and decrees , send foorth their royall commands and threates , for the erecting and setting vp ; or for the peaceable and well gouerning of this common-wealth . But is rather to be thought , that being iealous of their owne crownes and dignities , and vpon some causeles feare that their owne common wealth could not stand with this , they would set themselues with might and maine against the Church , as indeede they did .

If you say , the vntaught people in the beginning of Q. Elizabeths raigne , suddenly receiuing the Gospell by commandement , not by hearing , could not beleeue at the first , though they prof●ssed , and therefore at the first were no true Christians , nor Churches , and that such we continue . I answere , that not faith , but the profession thereof , is necessarie to the making of a member of the visible Church : and that they might be true Churches , though all the members thereof were not true , but many of them false and counterfeite Christians . For a true visible Church consisteth as well of false and counterfeite , as of true Christians ; of Christians in name onely , as of Christians in deede , as before hath beene shewed . And therefore the Parish assemblies in England , in the beginning of Q. Elizabeths raigne were true visible Churches , seeing they all made outward profession of Faith and Christianitie , and had among them some true beleeuers and Christians in their assemblies : that generally they did make an outward good profession , is manifest and notoriously knowne to all Christian nations : and that there were then some true beleeuers and Christians in their assemblies we cannot doubt , as touching very many assemblies in this land , and in charitie ( which beleeueth all things , and hopeth all things ) we may conceiue so of all . Considering the Religion and worship of God was not then heare first established , but restored againe and purged , which had beene discontinued and corrupted in the dayes of Q. Mary , which were not many . For this cause we cannot deny true Faith and Christianitie to all these assemblies . Shall we thinke that the fire had deuoured and eaten vp all the faithfull of the land ? No verily , Exod. 3.2 . No more then the bush in Horeb being on fire , was consumed by the fire . Whereby was signified that the Church is not consumed by the fire of afflictions . Nay , we are rather to thinke , that as it was with the Hebrewes , that the more they were oppressed , the more they multiplied : so it was with the Israel of God at this time in England : the more they were persecuted for Christs sake , the more they increased in true Christianitie . So as out of the ashes of the Martyres there did spring a multitude of beleeuers , besides the faithfull that were in the land before . Whereof some hauing fled beyond the Seas , did now returne home with ioy : others hauing hid themselues , as it were in caues , and holes came forth . These were scattered throughout the land , and it is to be thought there were many thousands of them which neuer bowed the knee to Baal , And these mixed with others who came vnto them , and ioyned with them in one and the same profession , made true visible Churches . Whereby we see that albeit many receiued the Gospell for the Commandements sake : yet not all . Some there were that hungered and thirsted for the Gospell before it came , and groned vnder the present superstitious and idolatrous worship : sighing and crying vnto God day and night because of it , & they not a few . And tell me I pray you ; had they not in King Edwards the word of God read in their mother tongue in euery Congregation throughout the land ? and preached also heere and there , according to the number of Preachers then ? Besides , they had the holy Bible in the English tongue in their houses : wherein no doubt many did meditate day and night . Also many godly Bookes , specially against papistrie were , in their hands : whereof they were daily scattering and reading all the dayes of Queene Mary . In her time also many in the land had their secrete meetings , sometimes by day , sometimes by night , wherin they ioyned together in the word and prayer , and administration of the Sacraments . Tidings and letters went daily on euery side , concerning the patience and alacritie of the Martyrs in their sufferings ; their constantie , their graue and learned answeres and Apologies : and of the rude and vnlearned replies , the sauage and cruell dealing of the Prelates with them on the other side . The blood of the Martyrs likewise shed before the eyes of all men , preached aloud vnto them that saw and heard therof . Adde hereunto the manifold conferences , consultations , & disputaions vsed about Religion , and the right way to saluation , whether this or that were the way , specially in the entrance of Q. Elizabeth to her throne : & that there was a a From the 17. of Nouember vntill Midsommer . more then halfe a yeare for the people to heare , learne , and consider before the Commaundement came : and we cannot be so void of vnderstanding as to think that meere force & compulsion brought all to the holy profession vniuersally made ; nor of charitie as to conceiue , that they all generally wanted all knowledge , and all faith , and were assemblies consisting only of ignorant persons , and vnbeleeuers . But suppose that onely the proclamation and royall commandement had brought in all : And that none had had knowledge and faith in God , but Q. Elizabeth , who caused that proclamation , and gaue that commandement , and whose memoriall for that act , is and shall be blessed in all ages succeeding . Be it granted I say , that all parish assemblies then in this land ▪ were Congregations of ignorant persons and vnbeleeuing , & no true Churches indeed , at least in Gods account : yet it doeth not followe thereupon that our assemblies be such now , but this notwithstanding may be , and indeede are the Churches of Christ : seeing that euer since , aboue 50. yeeres wee haue beene pertakers of the true word of God and Sacraments , and submitted our selues thereunto , and many of vs effectually called thereby , as witnesseth our liues vnblameable , euen our enemies being Iudges . There are many men in a house : but gotten into it , not through the doore whereby is the ordinary passage into it , but by some backe doore , or through the window , or happely at some breach violently made into the saide house . Were it not extreame folly , or rather madnesse , because of this manner of entrance , to deny the inbeing of the aforesaide men in the house ? Thus vnwise are the Brownists in denying our inbeing in the Church , which is the house of God , because the manner of our entrance , or passage into it at the first , was not such as it ought to haue beene , as they affirme . Apology , 24 , If you should finde ( saith Doctor Hall ) a company of true Christians in vtmost India , would you stand vpon tearmes , and enquire how they became so ? Whiles they haue that is necessary for that Heauenly profession ; what neede your curiositie trouble it selfe with the meanes ? Against the true●h of our Church therefore to obiect as they do , that it wa● not at the first rightly gathered by the sound of the word , but rather of the trumpet , is nothing , if it were true : much more is it nothing and of no validitie , that being false .

And heere bef●re I ende this point let vs yet further marke , how the first gathering of our Church , as touching the time when it was , they ascribe to the beginning of Queene Elizabeths raigne : and as concerning the meanes whereby it was gathered , to the proclaimation then made : but both vntruly . For the first conuersion of our land to the faith of Christ was long before , and that by the preaching of the Gospell , as is plaine by ecclesiastical stories , and by the persecution and martyrdome of the Saints , Act. and Mon●m passim . from time to time recorded therein . At least who can deny , that the Church of England was a true Church in King Edward his dayes : during whose raigne many were by preaching so effectually called , as the trueth which they then embraced and professed , they after sealed with their blood . And by the same meanes an infinite company more were then conuerted and brought to the faith , that by God were deliuered and preserued from the rage and mallice of the aduersary . Very vntrue and slaunderous therefore is this saying of Maister Ainsword : Cou●terp . 64. The gathering and planting of your Church hath beene by the Magistrates authoritie ; not by the word of Christ . Heere also ( as in a glasse ) wee may behold the falshood and vanitie of that speach of H. Barrow : D s●ouery of the falsechurch 10. Iustific●tion . 275. All the people were in one day by the blast of Queene Elizabeths Trumpet , of ignorant Papists , and grosse Idolaters , made faithfull Christians , and true professors . With these men agreeth M. Robison : If the body of the land in the beginning of the Queenes raigne were good , and holy at all the Magistrates compulsion wrought it in men , and made them of persecuting Idolaters , true Christians : for other meanes in tearming or comming betwixt their profession of the Masse , and of the Gospell had they none , sauing the Magistrates authoritie . How truely is saide that all the people , and inhabitants of this land were ignorant , and without the know-of God : Secondly , Papists and grosse Idolaters : Thirdly , That no other meanes did intermine and come betwixt their profession of the Masse , and the Gospell , but the Magistrates authoritie : doe thou reader iudge by the promises . Obserue here thier slandering of the people of God , which is a sinne a thousand fould more hainous , then the slandering of one man ; also their vncharitablenes : but chiefely their grosse ignorance , who secretly heere emplies , that a true visible Church , is a company of faithfull and true Christians , and true Professors : agreeing with their description of the visible Church , wherof before we haue heard . This ●s taught in the parable of the sower . Math. 13.2 . &c. & matt. 22.14 . Whereas the holy Scriptures teach vs that the most in the visible Church are such as haue onely the name and outward profession of Christianitie , being nothing lesse then that they professe and seeme to be ; Christians in name onely ; called Christians , but no Christians indeede . These men tels vs that all in the visible Church are faithfull and true Christians , and true Professors : and because in the beginning of Queene Elizabeths raigne , and likewise at this day , our parishionall assemblies are no such societies as consist of such onely : but had and now haue in them many false and counterfeite Christians and Professors : Therefore at the first they were , and so continue , false visible Churches . Is there any so blind , who seeth not that hereby they shut out of the Church all Hypocrites ? For true Professors , are opposite to false and counterfeite Professors , which are those we call Hypocrites . A true Professor is he who is the sonne in trueth , that he professeth and maketh shew to be . Who professing godlinesse , is godly . Directly contrary to this man is the Hypocrite : The like may be saide of a faithfull and true Christian . But a true visible Church , ( saide those Schismaticks ) is a company of true Professors and Christians , and not a mixt company of true and false Professors : Therefore in the visible Church by their doctrine there are no Hypocrites .

With Barrow and Robison doth Maister Ainsworth accord , Counterp 72. as being led by the same spirit . The Apostle ( saith he ) sheweth , Iam 1.18 1. Pet. 1.23 . That Christs Church is a people begotten with the word of trueth , that is , the Gospell : but your Church was first begotten , gathered , constituted , ordered , and is still continued by the Magistrates word and authoritie ; which if it did not enforce the people , the estate wherein you now stand , would soone bee changed , and your Church dissolued . And where you learned so to inforce faith , and constraine men to bee members of your Church , Alcoran chap. 18. & 19. I can not tell , vnlesse you would follow Mahomets doctrine , who taught that men should bee compelled to the faith by the sword .

Before you teach ▪ that a visible Church is a company of people that doe repent and beleeue the Gospell , and here you terme it a people begotten by the Gospel , and borne a new , nor of mortall , but of immortall seede : and so all are regenerated that bee in the visible Church , and consequently shall inherit the Kingdome of heauen . For can hee dye , that is begotten and borne of immortall seede , whereof both these Apostles speak ? This doctrine and all of this kinde hereafter following , take it as it is by you deliuered , and it is palpably false , so as it needeth no confutation . But your meaning it seemeth is that . All in the true visible Church liue so holily , righteously , and soberly touching their outward carriage before men , that wee cannot in equity nor charity account otherwise of them then faithfull , and such as haue repented and are conuerted to God , and are begotten and borne a new , Principles and Inferences 7. yea , Elect ; as M. Smith saith . And for this cause , ( as these men suppose ) all in the visible Church are called Saints and Faithfull . As Ephes. 1.1 . Paul ▪ an Apostle of Iesus Christ , &c. But herein it must needs be they are deceiued : seeing there haue beene true visible Churches in former times , wherein some members , and those not a few haue beene so vile , and abominable , as the faithfull then liuing could neither in equitie , nor charitie iudge so of them as you speake . Except they should haue iudged otherwise of the tree , then according to the fruits , nay cleane contrarie to it ; whereas our Lord sayth , Yee shall know men by their fruits , Mat. 7.16 . euen as the tree is knowne by the fruits thereof . That which M. Smith here affirmeth I haue answered here after , in the next Chapter , and thither I referre the Reader for further satisfaction . Obserue besides the abuse of scripture here . Note here their peruerting of Scripture . The words of Iames be ; Of his owne will begate hee vs with the word of truth , that wee should be the first fruits of his Creatures . By ( vs ) who are said here to be begotten by the Gospell ; the Apostle meaneth himselfe and the rest of the faithfull members of the inuisible Church : and not himselfe & the rest of the visible Church , as you fondly imagine , and beare the simple Reader in hand . Rom. 6.13 . & 12.2 . As the first fruits vnder the Law were dedicated to God , and offered vnto him : so all the faithfull consecrate and giue vp themselues wholly to God , a liuing sacrifice , holy , acceptable vnto him , which is their reasonable seruing of God ; and not all of the visible Church ( as you in the application of this Scripture tell vs ) the most whereof giue themselues and their members as weapons of vnrighteousnesse vnto sinne : wherein they walke according to the course of this world , and after the Prince that ruleth in the ayre , euen the spirit that worketh in the children of disobedience . Of true beleeuers and none others S. Peter also speaketh : For they onely are borne a new of that immortall seede hee mentioneth , which Iohn 1.12 . proueth : As many as receiued him , to them hee gaue power to be the sonnes of God , euen to them that beleeue in his name . Againe , these that are thus borne a new , as 23. vers. are said to be redeemed , vers. 18. to beleeue in God , verse 21. To haue their soules purified by the Spirit , verse 22. But such as bee of the inuisible Church onely are redeemed , beleeue in GOD , Counterpoys . 158. are purifyed by the Spirit : Of such therefore the Apostle here speaketh . Hereby it is plaine that you speake vntruely when you say , That places setting forth the inuisible Church , are not by you brought to set forth the visible Church . Yet Ainsworth in slandering and blaspheming our Church is worse and more intollerable then Barrowes , whereof wee haue heard before . Hee saith not onely that our Church was first begotten and gathered , but addeth , and is still continued by the Magistrates word and authoritie , excluding the words of GOD , as if our Church were neither begotten at first , nor continued now by the Ministerie of the Word . And where learned yee , say you , so to inforce Faith , and constraine men to be members of your Church ? I answere , Not out of the 18. and 19. Chapters of Alcoran , which you by your Cotation in the margent imply , but out of the sacred scriptures . Not from the example of Mahomet , but from the commended examples of the godly Kings of Iudah , as I haue shewed . Thus much you cannot tell , or see . The greater is your ignorance and blindnesse . A spirit of errour hath put out the eye of your vnderstanding . But where learne you to compare the doctrine of God to Mahomets doctrine : and the examples and practise of the good Kings of Iudah ( which you acknowledge all Christian Princes should follow ) with Mahomets example and practise ? Counterpois. 230. Cursed is that zeale which carieth a man beyond all bands of truth and sobrietie . Paul being very zealous spake yet the words of truth and sobernesse . The Lord lay not this blasphemie to your charge .

To that which hath been said I onely adde this : That if a visible Church were a company of men truely and vnfainedly : religious ( as you in your whole doctrine of the visible church pretend : then thus farre you had rightly described the Church . For no man can be ordinarily religious indeede , except ( as you speake here ) hee first be called by the Word of God . Here the counsell , perswasion , commandement , and threat of man will not auaile . No humaine force and compulsion will serue the turne : it must be diuine and from God , whereof we reade Luke 14.23 . Salomons song 13. Iohn 6.4 . Act. 16.14 . Compell them to come in . God himselfe by the Ministerie and preaching of the Word , his Spirit accompanying the same , must perswade and draw , else we hang backward , and continue still irreligeous and prophane : as we see in the example of Lydia : whose heart the Lord opened , that she attended vnto the things which Paul spake . Neither can we without this calling by the Word , be assured that wee are of the inuisible Church . This is that we call the internall and effectuall Calling , and is proper to the inuisible Church . All that haue this calling , may assure themselues of their election and saluation . This the Apostle confirmeth , Rom. 8.30 . & 11.29 . and of this calling speaketh , where he saith : Whom he predestinated them also he called , and whom hee called them also be iustified and whom he iustified , them he also glorified . And againe , the gifts and calling of God , are without repentance . And thus are all of the inuisible Church called in their appointed time . But concerning the visible Church this calling by the Word , is not necessarie , so that without it we cannot come to be of this fellowship . Which we cannot chuse but see , if we call to minde that which we haue beene taught : That a visible Church is a company professing true religion . To ioyne in which outward profession ( whereby we become members of the visible Church ) one may be drawne by the commandement & threat , counsell and perswasion of man , the Word of God neuer comming neare his heart . And so I leaue the first part of your description and proceede to examine that which therein followeth .

A visible Church , say you , is a company of people , seperated from the world . This doe we also hold and teach , rightly vnderstood , that is , touching their profession of the true religion : and so are we seperated from Heathens , Infidels , Turkes , Papists , Anabaptists &c. But thus you vnderstand not these words : you meane hereby that a visible Church is a company of faithfull and righteous men onely , or Saints , not mixed with , but seperated from the open wicked of the world . That this is your meaning , it is plaine by your owne Treatises , as forthwith we shall heare : and namely where you say , Defence of the Churches and Ministers of England . 71. that a visible Church is a seperated company of Righteous men from the open wicked of the world , and cannot consist of all sorts of people , good and bad . And for the proofe of this point , and part of your description , you send vs to Iohn 17.14 . I haue giuen them thy word , Apologie 44. Marke here their peruerting of Scripture to the end of this Section , and the three next following . and the world hath hated them , because they are not of the world , as I am not of the world . Whosoeuer shall aduisedly reade this Chapter may easily see , that these words are meant of the eleuen Apostles , being parcell of that part of Christs prayer hee made for them in particular . That Iesus speaketh here of his elect Apostles it is manifest both by the words going before this 14. verse , and specially by verse 12. as also by the verses following after , and namely by verse 18. and 20. what is this at all then to purpose ? Surely no more for the proofe of the point , then if you had produced the first words of Genes. In the beginning God created the heauen and the earth . Frame your Argument , and the vanitie of your proofe will appeare . If that the Apostles members of visible Churches were separated from the world , then all the members of a visible Church must bee separated from the world . But the first is true : Therefore the second . To this effect you must marke your Argument , or none at all . Giue mee leaue now to argue after the same manner . If the Apostles members of visible Churches , were preachers of the word , and had the gift of miracles : then euery member of the visible Church must be a preacher of the word , and haue the gift of miracles : But the first is true : therefore the second . Thus could I proue that the members of visible Churches must haue no certaine abiding place , but goe from place to place , ●rom one countrey to another throughout the world , for the Apostles did so . Therefore in vaine is this testimonie alled●ed by you , and you therein take Gods name in vaine . I doe not deny but that many things spoken of or to the Apostles , or required to be in them , are likewise required , and happily found in euery member of the visible Church . The Apostle prayed , and heard the word : so it may bee doe all the members of the visible Church . Some of the Apostles Iesus commanded that they should fast and pray , lest they did enter into temptation : the same he requireth of all in the Church . But this is it I say and meane . That it followeth not necessarily , that because this or that qualitie or gift was or ought to be in the Apostles , therefore it is and ought to bee in euery member of the visible Church .

But happily you will not vnderstand this scripture of the eleuen Apostles , but extend it further . Seeing by the Text it is euident that Christ spake and meant it onely of them , without falsifying the Text , you cannot stretch it an haire breadth further . But suppose the words might be vnderstood more largely : the vtmost extent must be to the Elect. First , because Iesus speaketh of them for whom he prayed : and these be onely the Elect. Secondly hee speaketh of those which are hated of the world , and of such as being in the world , are not of the world : and such alone bee the Elect. Now this maketh not at all for you , no more then the former . For what though the Elect which are in the visible Church be separated from the world , ( which is true as Christ here meaneth ) doth it therevpon follow , that all in the visible Church are separated from the world ? Iudge your selues . So one may proue that all of the visible Church shall be saued , because the Elect which be in the visible Church are heyres of Saluation .

Another fault which in alleadging this Scripture you commit , is this , that you mis-vnderstand these words of our Sauiour , are not of the world : whereby he meaneth , not separated from the world , in your sence , that is , from the open wicked in the world : but that his Apostles were not worldly indeede , louing the things of the world : or , that they were such as would not conforme and fashion themselues to the manners and customes of this world ; would not follow this world ( as worldly minded men doe ) in that which is euill , therefore the world should hate them . With this speech of Christ , agreeth that of Peter : It seemeth to them strange , 1. Pet. 4.4 . that ye runne not with them to the same excesse of ryot : therefore speake they euill of you . Suppose then that Iesus did not speake here onely of the Apostles , nor yet solely of the Elect , but that his speech was more generall , and reached euent to the visible Church : yet would not this testimonie proue that for which it is by you produced , to wit , that a visible Church is a company , not mixed with , but separated from the open wicked of the world : Much lesse then vnderstanding this Scripture aright , and as is before expounded . Thus is to set the holy Scriptures not on the tenters , which is euill ; but on the racke , which is farre worse .

No lesse faultie are you in alledging to this purpose the 20. verse of this said 17. Chapter : I pray not for these alone ▪ but also for them which shall beleeue in me through their word . Where Iesus speaketh of , and prayeth for the Elect onely and inuisisible Church militant , and not for the visible Church . But grant it were spoken and meant of the Church visible , yet would it not serue to proue that for which it is by you alledged . In like manner you here peruert , Act. 19.9 . Rom. 1.6.7 . & 10.14 , 15 , 17. Ezek. 36.38 . which for breuitie I passe by contenting my selfe to haue giuen you and the Reader a taste onely of your abuse of Scripture .

And here marke , I beseech thee Christian Reader , and forget not : that this d●ctrine of these men is as contrarie to the Scriptures , as darknesse is to light . They teach ( you see ) that a true Church is a company of people separated from the world , that is , a separated company of righteous or godly men , from all open vngodly or wicked , and cannot consist of these two sorts or kindes of men : of godly and vngodly , good and bad , holy and prophane , such a mixt and confused company cannot be ( say they ) a true visible Church . This mixture they condemne , and vs for teaching it , and euery where in their bookes cry out against it with open mouth . Saying , it is a a a Confession of Faith , 6.10.11 . confused order , and such societie , a confused and mixed people , that b b A●swere to M. Stone 6. lye scattered in the dust , mixed with the prophane without seperation , and it is an Antichristian confusion . And tell vs that a true visible Church is an other manner of society . That it is c c A true des●ription of the visible Church pag. 1. a company of faithfull and holy people , worshipping Christ aright , gouerned by his lawes , keeping the vnitie of Faith in the bond of Peace , and loue vnfained . Againe , that it is a company of Conuerts ; of such as are d d Apologie 37. already conuerted to God . Moreouer that it is e e Principles and inferences concerning vis . Churches 7. a visible communion of Saints , that is , f f Pri●c . and Ius . 10. Iustification 105. of men seperated from all knowne sinne ; practising the whole will of God knowne : growing in grace and knowledge : and continuing to the end . Because of this say they , the visible Church is g g Apologie 44. A true Description of the visible Church 1. confes●ion , Faith 6. called a Church of Saints , a Kingdome of Priests , a Royall Priesthood , a chosen Generation , and an holy Nation . And to make vp the full measure of their errour in this particular , they assure vs ( if wee will bee so mad as beleeue them ) that a true visible Church hath in it onely such , as if none other : affirming that h h A true Description of the visible Church , pag. vlt. Communion of Saints . into it entreth no vncleane thing , neither whosoeuer worketh abominations and lyes : but they which are written in the Lambes Booke of Life . But without this Church are Dogges and Enchanters , and Whorem●ngers , and Idolaters , and whatsoeuer loueth and maketh lyes : as if none such were within the church . And to put this doctrine of theirs out of all doubt , and controuersie , i i Illud ostendere tentauerunt Donatistae ●rolatis multis testimoniis diu●narum Scripturarum , quod Ecclesia Dei non cum m●lo●um hominum commiss one futura . praed cta . sit . August . Tom. 7. collat. cum . Donatistis . Defence of the Churches and Ministers of England . 7. Counterpois. 14. and 23. they alleadge for proofe thereof all most infinite places of Scripture . Thus we see summarily what these men do held and teach , concerning the subiect or matter of the visible Church ▪ and this part of their description thereof ; euen the same with the Donatists . And applying this doctrine vnto vs , they affirme that the Church of England is a false Church , and our parish assemblies false visible Churches : because they are not separated from the prophane of the land , but remaine still in confused assemblies . Let vs now heare what God teacheth vs in his word . Certainely that which is directly contrary vnto this . In the holy Scriptures wee learne that as in the barne-floore there is Chaffe mingled with Corne , Mat 3.12 . & 13.25.47 . and in the field Tares growing together with Wheate , and in the draw-net cast into the Sea things gathered of all kindes , and as in a great house there are not onely vessels of golde and siluer , but also of wood and earth , some for honour , and some for dishonour . 2. Tim. 2.20 . So in the visible Church there are men of all kindes : Hypocrites and sincere , good and bad , holy and prophane , faithfull and vnbeleeuers . Nay by the Scriptures it is manifest , By vnbeleeuers I meane men void of true Fai●h . that the greater part of the visible Church are Reprobates , Hypocrites , vngodly men , prophane , walking after their owne lusts , as by that which followeth doth appeare .

In the 32. of Numbers , of the Church and people of God , Moses saith , that they were a company of sinfull men : Verse 14 : and behold yee are risen vp in your fathers stead as an increase of sinfull men , still to augment the fierce wrath of the Lord toward Israel : and in the 5. of Deut. Ye haue beene rebellioas vnto the Lord since the day that I knew you .

In the first of the Prouerbs , wee haue wisedome , Verse 24. ( that is Christ Iesus , the wisedome of the Father ) speaking after this manner , I haue called , ( meaning by his seruants in the Ministerie ) and yee refused : I haue stretched out mine hand , and none would regard . But yee haue despised all my counsell , and would none of my correction . And a little after : they hated knowledge , and did not chuse the feare of the Lord . They would none of my counsell , but despised all my correction . These contemners , were prophane and vngodly persons , and yet were they of the visible Church : because they were within the sound of wisedomes voyce and call . Yea marke further , how some times almost all of the visible Church are despisers of the Ministerie and word of God , and therefore prophane and godlesse . For it is not said here that wisedome crying and calling vpon men to turne vnto God and repent , they , meaning some few of them , regarded not her voice , but that none would regard her voice , a very few excepted for that is to be vnderstood .

In the 12. Psalme Dauid prayeth and complaineth thus : Help Lord , for there is not a godly man left : for the faithfull are failed from amongst the children of men . First , they speake deceitfully euery one , that is , almost euery one ) to his neighbour , Chap. 7.1 : &c. And Micah cryeth out after this manner . Wo is me , for I am as the sommer gatherings , and as the Grapes of the vintage : there is no cluster to eate . Secondly , the good man is perished out of the earth , and there is none righteous among men : they all lye in waite for bloud : euery man hunteth his brother with a net . These and other like complaints of the Prophets , ( which here I omit ) were made of the Iewes , then the onely true visible Church , and not of the Gentiles and Heathens , who were without . Ver. 16.17.18.19 . When Christ was vpon the earth he often complained of the great wickednes of the Iewes , as Mat. 11. Whereunto shall I liken this generation . It is like vnto the children which sit in the markets , Ver. 3.7.14 . &c. And Mat. 23. Ierusalem , Ierusalem which killest the Prophets , and stonest them which are sent vnto thee , &c. For which cause he calleth them an euill , and an adulterous generation : yet were they at the same time a true visible Church . Iesus sending forth the twelue Apostles , and after the 70. Disciples , to the Iewes only ( for he commanded them that they should not go into the way of the Gentiles , Mat. 10.5.6.16 . Luk. 10.1.13 . nor enter into the Cities of the Samatanes , but goe rather to the lost sheepe of the house of Israel ) saith thus vnto the twelue : Behold , I send you as sheepe in the middest of Wolues : and to the 70. in like manner : Behold I send you forth as Lambs among Wolues . Hereby it is euident that generally the members of the vis . Church then , were affected towards Christ , his Apostles , & the 70. Disciples , ( notwithstanding the myracles they wrought , and great good they receiued therby , as that their sick were healed , and their blinde receiued sight &c. ) as wolues are to sheepe & Lambes . And therfore so far from being an holy and righteous generation , as the Seperatists teach : that they were a generation of murtherers sucking vp the bloud of the Saints . Be it then granted , that the faithfull are failed , the good men perished , that , ( as few excepted ) there are none righteous among vs , and that we are an euill & an adulterous generation : this general vngodlinesse notwithstanding , we may be , ( and indeed are ) a true vis . Church , and our parishionall assemblies true visible Churches , as the Iewes were in those times .

Moreouer , for the conformation of the aforesaid doctrine , which is directly contrary to yours , serue excellently three other parables propounded by our Sauiour Christ . One is that of the vineyard let out to husbandmen : Mat. 21.23 . who when the seruants of the owner of the Vineyard were sent to receiue the fruits thereof , tooke them and beate one , and killed another , and stoned another . And last of all sending his Sonne , they killed him . These murderers , the Priests and Rulers of Israel , which as elsewhere Christ saith , killed the Prophets , Mat. 23.37 . and stoned them which were sent vnto them , were prophane and godlesse persons , and yet were they of the visible Church . Therefore most prophane and godlesse men haue beene of the visible Church , and that societie a true Church wherein such haue beene , and remained . But the parable next following , concerning a King , Mat. 22 . 2● that marrying his son made a great feast , is singular to this purpose . Where first we must know that as by the Invitors , or the seruants that the King sent forth to bid certaine to the wedding , we are to vnderstand the Ministers of the Word , so by the ghests ▪ and those that were inuited , the visible Church and the members thereof . The former of these will not bee denyed by any : the later is confirmed by the 8. verse . For as there by those which were bidden to the marriage , are meant the visible Church of the Iewes : so by ghests after mentioned ; verse 9.10 . and 11. are meant the visible Church or Churches of the Gentiles , or the members thereof . Now what is said of these ghests ? First , that being bidden to this wedding , ( that is , being called vpon by the Ministers to be saued , and to partake with Christ ( who is the Kings sonne that is married ) in the ioyes of the Kingdome of heauen , they would not come . They , that is , almost none , some few excepted , as appeareth by ver. 14. Were n●t these vngodly men , who regarded not , but indeede despised the Ministerie of the Word , and the offer of saluation ? And yet were they members of the visible Church , and it a true Church wherein they were , and remained . I thinke you will not say that Generally ) our people bee more vngodly . Secondly it is reported of these ghests , that this King ( who is God the Father ) sending forth other seruants to bid them to the marriage ; they made light of it and went their waies , o●● to his farme , and an other about his Marchandise , and another said , hee had married a wife , Luke 14.20 . and therefore he could not come . Hereby appeareth their profanenes : in that they loued and preferred the profits and pleasures of this life , aboue that eternall waight of glory . Heb. 12.16 . Let there be no prophane person ( saith the Apostle ) as Esau , who for a portion of meat , sold his birth-right : Seeing with Esau for a messe of Pottage , for a Farme , Oxen , &c. they were contented to forgoe all right , and title to the heauenly inheritance , it must needs be that they were prophane as he was : Men then prophane may bee members of the true visible Church , as these ghests were , and Esau , who for his extreame profanenes is by the holy Ghost set down for an example of profanenes , by whose example all men are forewarned to take heede of profanenes , and yet was hee a member of the visible Church . Thirdly , of parte of these ghests , meaning the cheife of them , in regard of outward things , it is said , that they tooke the Kings servants , and intreated them sharply , and slew them . You cannot deny that these were prophane & godles . Prophane men therefore and notorious for their impiety , may be of the true visible Church , and that a true visible Church , wherein such are , and remaine . Neither can you truely say , that there be worse in our Church , if any so bad . The wickednes then of some in our Church , letteth it not for being a true Church . Herevnto may be added , Verse 9.10 . that this King commandeth his servants , to bid to the mariage , all that ever they found both good and bad , which also they did accordingly . All which be invited to this mariage , that is , dayly called vpon in and by the ministerie of the word , that they would be saved , and supp with Christ , eat and drinke with him in the kingdome of his Father , are the visible Church . Reu. 3.20 . Mat. 26.27 . This cannot be denyed . But good and bad are therevnto invited : The visible Church therefore doth consist of these two kinds of men , and not of righteous onely as the Separists doe teach . Againe , this mixture which we doe hould , nay , that the most of the visible Church are wicked , is manifest by that which Iesus annexeth to this Parable , wherewith al he doth knit it vp : Verse 14. for many are called , but few chosen . Al that be vnder the call or voice of God , calling vpon them , in , and by the Ministry of the word , that they would repent and beleeue , that so they may be saved , and yeild an outward obedience to this call , are the visible Church . Of these ( saith Iesus ) that haue this externall calling , and are the visible Church , Ne putatetur , sicut Donatistae putant , quod velut vnus in turba latenter sui repsisset ignaris , continuo Dominus in eodem ipso vno , quem ligatis manibus & pedibus in tenebras exteriores ex illo conuiuio proijci Iusfit , multam societatem malorum esse intelligendam , inter quos pauciores boni in conuivio Dominico viuunt , significare non distulit . Nam posteaquam dixit , Ligate illi manus & pedes , & proijcite eum in tenebras exteriores , ibi erit fletus & stridor dentium , continuo subjecit , Multi sunt vocatj , Pauci vero & electi Quomodo hoc verum est , cum potius vnus e multis suisset proiectus in tenebras exteriores , nisi quia in illo vno grande corpus figurabatur omnium malorum ante Domini iudicium conviuio Dominico permixtorum ? A quibus se boni corde interim ac moribus separant , simul manducantes & bibentes corpus et sanguinem Domini August . Tom. 7. contra Donat. post collat. cap. 20. there are many : but among those but a few good , and such as shall be saved . And this is the scope and drift of the aforesaid Parable , as is playne by the inference that he maketh thereupon in these words next following the said Parable : for many are called , but few chosen . Wherein Iesus sheweth how this commeth to passe which before he hath taught in the Parable , to wit , that in the visible Church there are so many wicked , and so few good : so many prophaine & earthly minded men , and so few that doe earnestly desire and seeke after heaven , and those things that lead therevnto , and namely faith and holines , without which no man shall see the Lord . Because ( saith he ) in the visible Church their are few elect , who only can and doe beleeue , and out of that faith leade an holy life : the rest being reprobates and left in their naturall wickednes , cannot but be wicked . All in the visible Church these few elect excepted are wicked , profane , vncleane , and an abomination to the Lord . With such faithfull ones & converts , such Saints , righteous and holy persons as these , doth the visible Church abound and overflow . And this is no lesse manifest by the Parable of the seed , wherein as the Minister of Christ it compared to a sower , the word preached to seede , so is the visible Church compared to the field where seed is sowen , and to such a field whereof three parts is naught , and a fourth onely good . By that which hath beene said it is manifest that in the Church visible there be not onely wicked men , and extreamely or out of measure wicked , but that the most therein are wicked , children of Belial , and few righteous therein to be found . Yea the aforesaid cause and reason of our Sauiour considered , how can it possibly be otherwise ? If therefore this be the state of our Church at this day , as too true it is , that in it there are many wicked , and few godly : yet this wickednes and vngodlinesse of the people , and mixture of so many bad , with so few good , le ts not but that notwithstanding wee may bee ( and indeede are ) a true visible Church .

Tell mee now I beseech you , how the aforesaid lines of yours , for which you pretend Scripture , and those that I haue here deliuered , which all men may euidently see are grounded vpon the holy Scriptur can possibly stand together ? You say that a true visible Church is a company of Righteous or godly men , not mixed with , but separated from the wicked of the world . Wee say that it is not such a separated company , but a mixt company of godly , and wicked , good and bad , holy and profane . You say that in the visible Church there is no vncleane thing , that is , no wicked person : we say that in the visible Church the most are vncleane and wicked , yea sometimes almost all be such . And as this which we teach hath beene confirmed , and your errour herein conuinced by the sacred Scriptures , so may it be by your owne writings , yea by the words next and immed●ately following your description of the visible Church , wherein you teach this false and erronious doctrine . Hauing defined or described the visible Church , That is a company of people called and separated from the world by the Word of God , and ioyned together by voluntary profession of the faith of Christ in the fellowship of the Gospell : Apology , 44. You thereupon make this inference . And therefore no knowne Atheist , vnbeleeuer hereticke , or wicked liuer , may be receiued or retained a member in the Church of Christ , which is his body . Now in that you say no knowne Atheist , vnbeleeuer , hereticke , or wicked liuer , you thereby imply and secretly acknowledge , that Atheists , vnbeleeuers , and wicked men may be receiued & retained members in the visible Church , so they bee not openly knowne to bee such . If then in the true visible Church , there haue euer beene , are , and will be . Atheists , vnbeleeuers , heretickes , and wicked liuers , as your selues ( according to the truth ) acknowledge : then is the visible Church by your owne Doctrine a confused and mixt company of good and bad , holy & profane ; and not a separated company of Righteous men , Saints , and faithfull in your sence : except Atheists , vnbeleeuers , heretickes and wicked liuers , be righteous men , be Saints , be faithfull . If you deny that your aforesaid inference doth imply so much as I affirme , I make it plaine thus . He that shall say No knowne Whoremonger may bee admitted to the Lords supper , therein confesseth that a close or vnknowen whoremonger may bee admitted to the Lords supper . Euen so it is in this case . These men being thus conuinced , and yet not enduring ( it may be ) to yeelde , I knowe what will be their shift and euasion euen the same which the Donatists in the like case vsed before them . Malos in ecclesia permixtos esse confessi sunt Donatistae , sed oucultos eos esse dixerunt . August . Tom. 7. contra Donatistas post . collat. Cap. 7. Defence of the Churches and Minist. of Eng. 71. They say that they deny not that there are wicked & vngodly men in the church , but no known wicked men : no knowen whoremongers , drunkards , murderers , blasphemers , &c. as it is generally in our Churches , and are therefore no true Churches . Hence it is that they vse the word knowne in the aforesaide inference : And therefore no knowne Atheist , vnbeleeuer , Hereticke , &c. Hereupon also it is that Maister Iohnson saith . That the true visible Church is a seperated company of righteous men , from the open wicked of the world . Hee saith not from the wicked , but from the open or knowne wicked of the world . And thus they all speake in all their Treatises .

We answer . Your seueral descriptions of the visible church , and doctrine generally concerning the same , will not permit any wicked man , knowen or vnknown , openly or secretly wicked , to haue any entrance into , or being in the Church : this your answere therefore is very friuolous , and insufficient , if we can shew that in the visible Church there haue ben , are , and wil be wicked , though secretly wicked , which already hath beene done . You teach that the visible church is Christs sister , his loue , Apologie . 44. A discription of the visi . church . his spouse , his Queene , and his body . If this be so , then are all the members of the visible Church deare to Christ , and dearely beloued of him . Doeth Iesus loue wicked men , though secretly wicked ? either the visible Church and all the members thereof , are not thus neare and deare vnto Christ ; are no : his sister , his spouse , &c. or else in the visible Church there bee no wicked men . But say you , all in the visible Church are thus neare and deare vnto Christ : Therefore conclude I in the visible Church there bee no wicked men . Thus by your owne doctrine there is no roome or place for any wicked in the visible Church , whether they be openly , or secretly wicked . Friuolous therfore and vntrue is this your answer to the premises : We confesse there are wicked in the Church , but no open wicked .

But suppose that your Doctrine did admit wicked men to be in the Church , so that they be not open wicked , yet notwithstanding it is false and erronious : seeing by the word of God it is euident , that from time to time in the ages precedent there haue beene , and remained many open wicked in the Church , and that the abode of such in the Church did not nullifie the same . Psal. 50.16 . Vnto the wicked saith God what hast thou to doe to declare mine ordinances , that thou shouldest take my couenant in thy mouth , 17. Seeing thou hatest instruction , and hast cast my words behind thee ? 18. For when thou seest a thiefe , thou runnest with him , and art pertaker with the adulterers , 19. Thou giuest thy mouth to euill , and with thy tongue thou fordgest deceite . 20. Thou sittest and speakest against thy brother , and slanderest thy mothers sonne . Heere is mention of open wicked men , contemners of the word haters of instruction , or reprofe , theeues , adulterers , coseners , railers , slanderers : of men committing these and such like sinnes , ( whereof some were open ) not of humaine infirmitie , but as they who did giue vp themselues to that which is euill , and committed sinne with greedinesse , drawing iniquitie to themselues as it were with cartroapes : and yet were they in , and of the visible Church . Not Gentiles , to whom at this time God declared not his word , but Iewes , which had the word not onely in their hands , but in their mouthes , declaring and talking much of Gods ordinances , and couenant which he had made with his people : though thereby ( as is the manner of Hypocrites ) they would not be reformed in their liues , but hated the word of reformation , and them that sought the reforming of them ; and despised the word of God as we doe that cast behind vs . Psal. 69.7 . For thy sake ( saith Dauid ) doe I suffer reproach : shame doth couer my face , 8. I am become a stranger to my brethren , euen an aliant vnto my mothers sonnes , 9. For the zeale of thy house hath eaten me , and the rebukes of them that rebuke thee are fallen vpon me , 10. I wept and my soule fasted , but that was to my reproofe , 11. I put on a sacke also , and became a prouerbe vnto them , 12. They that sate in the gate spake of me , and the drunkards sang of me .

They that did thus hate & reproch Dauid , and made a mockingstocke of him , and powred shame & contempt vpon him , were notorious wicked and vngodly men as appeareth hereby , 1. In that they hated him , and sought his destruction without a cause , and were his enemies falsely , as v. 4. And so hated , persecuted , and sought to destroy the innocent , 2. Because they hated , reproached , and mocked him for his godlinesse . For thy sake ( saith hee ) doe I suffer reproach , 3. By the prayer hee maketh against them . Let their table be a snare before them , &c. as vers. 23.24 , 28. Had they not beene godlesse men , certainely Dauid would neuer haue prayed in this maner against them , 4. That they were vngodly men , and open wicked it is manifest , because they reproached God himselfe , and were blaspheamers , as is plaine by vers. 9. The rebukes of them that rebuke thee , are fallen vpon mee . Now these open prophane and vngodly men were Israelites , and so of the visible Church , and not heathens , and such as were without : which is confirmed by vers. 8. I am become a stranger to my brethren , euen an aliant to my mothers sonnes . And least we should imagine there were but a few such to be found , and so shift off all , we must knowe that the contrary is manifest by this Psalme , first by the 4. vers . They that hate me without a cause , are more then the haires of my head , 2. By the 20. vers . Rebuke hath broken mine heart , and I am full of heauines : I looked for some to haue pittie on me , but there was none , and for comforters , and I found none . Heere were open wicked in the Church : drunkards , scorners , railers , persecuters , blaspheamers , all ( I say ) open sinners : and those not a few . If now ( as appeareth also by the 12 psalme ) there were in the Church such store of open and notorious wicked , and fewe godly in the dayes of Dauid , a King of that pietie and zeale , that the zeale of Gods house did eate him vp : can wee once imagine that the Church of God was voide of all open wicked , and had in it only righteous men in the ages following , when Kings of farre lesse zeale and godlinesse did raigne ? It is not credible .

That from time to time in the Church there haue beene wicked and vngodly men , euen openly wicked : yea many such , and in the church continued and nestled there , there is nothing more euident in the Scriptures ; as partly appeareth by that hath beene saide : but chiefely in and by the Bookes of the Prophets : who euery where almost cry out and complaine of the wickednesse of the people , not so much without , as within the Church : and doe therefore threaten and denounce the iudgements of God against them , as the pestilence , famine , and specially the sword : and leading into captiuitie . Let the first chapter of the first of all their prophecies suffice for all . Isa. 1.4 . Ah sinfull Nation , a people laden with iniquitie : a seede of the wicked , corrupt children : they haue forsaken the Lord , &c. And in the 10. vers . Heare the word of the Lord O Princes of Sodome : hearken O people of Gomorah . Heere were men notoriously wicked , not without , but in the Church : and those not a fewe , but almost all : a sinfull nation , a people ( not some of the people ? ) laden with iniquitie , and so were their fathers , whose seede they were : Princes and people being like to them of Sodome and Gomorah . And if in the Church there had not beene open and known wicked , from generation to generation . How could there haue beene in the Church in all ages so many despisers of the Word , and of the Ministers thereof , the holy Prophets , Apostles , and their successors ; so many murtherers , whoremongers , thieues , proud , couetous , idle , and malicious persons : railers , slaunderers , and in a word giuen to all manner of abominations ; as is manifest by holy writ there haue beene . Yea , sometimes swarmes of these haue beene in the Church as Psa. 12.1 . Isay 1. Ier. 9.2 . Micah . 7.1 . doe manifestly shew . Isay 1. from v. 2. vntill 26. And no better was the estate and condition of the Church in the dayes of Christ . Whereupon our Sauiour calleth the Iewes an euill and adulterous generation : Matth. 11.16 . and compareth them vnto little children which sit in the markets , and call vnto their fellowes and say , we haue pip●d vnto you , &c. declaring thereby their vniuersall contempt of his owne and Iohns Ministery , which argueth , the generall and open vngodlinesse of that people . In a word it is euident by the Gospell , that the Church then did abound with open wi●ked .

But for the further confirmation of the point in hand , and the exemplifying therof , let vs call to mind and consider a little more of that we haue already heard . It is cleare that all the aforesaid despisers of the Word and ministery thereof , all the aforesaide reproaches , and mockers of Dauid , and blaspheamers of God ; all the aboue named murderers of the Prophets , and seruants of God , were open wicked men , their sinnes being ( as it were ) written in their foreheads with great capitall letters , so as he that did runne might reade them : and yet were they in the true visible Church . In this manner , Ismael , Esau , Saul , Doeg , Absalom , were knowne wicked men , openly and notoriously wicked , and yet of the visible Church . But aboue all other , this is manifest by the Scribes and Pharises : who were as vile and wicked men as euer liued . For feare of them men durst not confesse Christ Iesus . If any did they excommunicated them . They blaspheamed Christ and his workes : Saying that he was a glutton , a drinker of wine , a friend of Publicanes and sinners ; a deceiuer , a traitour , that he who deliuered him was not Cesars , friend , that he was a Coniurer ▪ casting out Diuels by Belzebub the Prince of Diuels , wherein they committed the greatest sinne of all , euen the sinne against the holy Ghost . They made the people that not long before had cryed , Hosanna , saue I pray ; to cry , Crucifie him , Crucifie him , Being vpon the Crosse they mocked him : Thou that saued others , saue thy selfe . Now these sinnes of theirs were not secrete , but open , being committed in the sight of the Sunne . These men were as well knowne to be wicked and abominable to Ioseph , Mary , to the Apostles , to the 70. Disciples , and generally to the faithfull then liuing , as the Pope with his Cardinals , Archbishops , Bishops , and all that sinfull and adulterous generation , who are daily shedding the blood of the Saints , are now known to vs to be wicked and abominable : yet were these men neuerthelesse in , and of the visible Church : Matth. 23 , 2.3 . yea principall m●mbers therein , as the eyes in the body , euen teachers in the Church , and such as Christ commaunded his people to heare . In the visible Church therefore , there haue beene , and remained open wicked . And therefore the being and abiding of such in a visible Church doeth not nullifie the same , and so not ours by consequent .

All the aforesaid testimonies and examples cited out of the Old Testament , and the rest of the same kinde M. Smith will thus auoid : That the Church of the Iewes being but a ceremonie and tipe , morall holinesse was not required of the members thereof but ceremoniall onely .

I answere , if Morall vncleanenesse did aswell pollute their sacrifices vnder the Law , as it doth ours vnder the Gospel , then Morall holinesse was as well required of the members of that Church , as now it is of the members of the Church of God : But the first of these is true : Therefore the later . The proposition is so cleere that it needs not any proofe . The Assumption is manifest by the first of Isaiah , Isay 1.11.12 . & 16.3.4 . and the 66. of that prophesie , also by Psal. 50.16 . Where we learne that all the sacrifices and seruice that the wicked Iewes offered & performed to God , was no lesse hatefull vnto him and abhord of him ; then the seruice and sacrifice of wicked men at this day . And who doubteth but that in all ages the sacrifice of the wicked was an abomination to the Lord . Pro. 15.8 .

But come wee now to the Churches of Christ vnder the Gospell , yea to the primitiue Churches , and purest that euer were . If in them we can shew there were open wicked , I trust this matter will be decided . The Apostle writing to the Corinthians , 2. Cor. 12.21 . saith thus : I feare lest when I come againe , my God abase me among you , and I shal bewaile many of them which haue sinned alreadie , and haue not repented of the vncleanenesse and fornication , and wantonnesse which they haue committed . Here were men in the Church of Corinth , liuing in vncleanenesse , fornication , and wantonnesse ; of which sinnes Paul feareth they will not haue repented , when he shall come againe vnto them . Now hereby wee may perceiue that the sinnes of these wicked men had crept forth and were knowne , in that the Apostle had intelligence thereof , whereupon he thus reproueth them : as also for their strife , 2. Cor. 12.20 . enuying , wrath , contentions , backbitings , whisperings , swellings & discord . And these sins ( as it should seeme ) did raigne among them , which occasioned Paul often to rebuke them for the same : and sundry times to tell them that they were carnall , 1. Cor. 1.11.12 . & 3.3.4 . ( meaning a great part of them , ) and did walke as men , that is , liue after the manner of naturall or carnall men which haue not the spirit .

Ver. 4.8.10.11.12.13 . S. Iude tels vs of certaine that were crept into the Church who were vngodly men , turning the grace of God into wantonnes : of whom he saith , that they did defile the flesh , despise gouernment , speake euill of them that are in authoritie , and speak euill of those things which they knew not , and whatsoeuer things they did know naturally , as beasts which are without reason , in those things they did corrupt themselues . Whom for th●ir hatred to the brethren , he compareth to Cain , and in other respects to Balaam , and Core . Also to clouds without water , carried about of windes , corrupt trees without fruit , twise dead , and plucked vp by the rootes , to wandring starres , and to the raging waues of the Sea , foming out their owne shame . These were open wicked men , and yet were they of the visible Church as appeareth hereby . First , in that they are compared to clouds without water , whereby is is noted their hypocrisie ; that they made a shew of godlinesse , but were indeede without godlinesse : like the clouds that make semblance of raine or water , but send downe none . Secondly , this is confirmed by verse 4. where Iude speaking of these vngodly men saith , they were crept in , meaning into the Church . And lastly by verse 12. These are spots in your feasts of charitie when they feast with you , without all feare , feeding themselues : By these words it is euident that these notorious wicked men were of the Church , because they frequented the loue feasts : Where these feasts were kept , the Christians onely met : at which time th●y receiued the Lords Supper , and had a f●ast , to witnesse and increase their mutuall loue , which they called Agapae , loue feasts , or feasts of Charitie .

As open scandalous wicked men haue eu●r beene in the visible Church , so there are such now , and hereafter will be , from whom vsually the persecutions in the Church doe come . The first of these is already made manifest . Verse 2.3.4 . The later is euident by 2. Tim. 3. where Paul foretelling of the gr●euous sinners that shall be in these last dayes , mentioneth some that must needes be open sinners : as boasters , cursed speakers , disobedient to parents , vnholy or profane , truce breakers , false accusers , intemperate , &c. And least that wee should vnderstand this of them that are without , in the end he sheweth that hee meaneth this of the hypocrites in the Church ; of them which haue a shew of godlinesse , but haue denied the power thereof . If now , Verse 5. as in the first Church , there was a Cain as well as an Habel , and after an Ismael as well as an Isaack ; an Esau as well as a Iacob ; and a Saul as well as a Dauid , Scribes and Pharises as well as Ioseph and Mary ; there haue likewise beene in all ages of the Church after vntill this day , and will bee in the ages succeeding open wicked , as well as godly : yea not onely so , but many such , so as sometimes scarce any righteous or knowne godly were to be found in the Church , by reason of the aboundance of open wicked : If ( I say ) these things be cleare and euident in the Scriptures , as appeareth by the premises : how far are you of the Seperation from the truth , who teach , That a visible Church is a company of righteous and holy men onely , sepertaed from the knowne wicked ; and that into it there entreth not , nor therein abideth any vncleane thing neither whatsoeuer worketh abominations .

Defence of the Churches and Minist. of Engl. 7. And whereas the Seperatists contending for this , That a visible Church is a company of Saints , do thereby require ( though not true sanctimony , in euery member , yet ) an externall holinesse , and such a carriage of the outward man , in the duties of pietie towards God , and iustice towards man , as in Charitie one can deeme a member of the true visible Church , no other then a Saint : I demand of them what outward holinesse the aforesaid Despisers , Scorners , Blasphemers , and Murderers , which were notwithstanding of the visible Church , had aboue the worst in our Church . Also whether the most profane and vile in our Church be not as holy , and as good Saints , as murdering Cain , mocking Ishmael , profane Esau , persecuting Saul , bloudy Doeg , traiterous Absalon , and the blasphemous Scribes and Pharisies , who were all members of a true visible Church . Know ye not that all these were most horrible sinners ? Some of them sitting in the seate of the scorner : some persecuting and shedding the bloud of the Saints : others blasphemers , nay , committing blasphemie against the holy Ghost , and therefore sinners in the highest degree ? And the best and holiest of them no better then Dogs and Swine ; treading vnder their feete the holy and precious Word of God , and all to renting them that did teach it . Neither can wee be ignorant of this , that the sinnes of these men were open , and notoriously knowne to the Saints who liued in their times : And yet notwithstanding were all these of the true visible Church . Men therefore wanting this externall holinesse , yea most vile and abominable , and notoriously knowne to be such haue yet neuerthelesse been in the true Church , & principall members in the same . And such vndoubtedly are in the Church at this day , and will be to the end of the world , according to the prophecie of Paul , 2. Tim. 3.

And here wee may remember how notwithstanding there were such notorious wicked men in the Church of the Iewes , Vers. 1.2 . &c. Deut. 7.6 . Ps. 79.2 . & 111.1 . and 149.1 . ( whereof we haue had but a tast ) and oft times store of them : yet neuerthelesse they are cal●ed the people of God , his heritage , an holy Nation , Saints ; and there publike Congregations , the Congregation of the Righteous , and the assemblies of the Saints . The whole body being thus called in respect of the Elect ; hauing this Denomination of the better part , though the lesse : or else because of their holy profession , or holy religion which they professed : whereby they differed from , and excelled all other Nations , and them that were without . Herevpon I demand , why in these respects we likewise may not be called the people of God , his heritage , an holy Nation , Saints , and our Church assemblies , the assemblies of Saints , notwithstanding there bee many open wicked among vs ?

Here we may see how vntruely M. Fr. Iohnson herein chargeth the forward Preachers in England with false Doctrine : Defence of the Churches and Minist. of Engl. 71. who reckning vp 14. points of false doctrine forsooth that they teach , nameth this for one : That the true visible Church of Christ is not a seperated company of righteous men from the open wicked of the world , but may consist of people good and bad . And to the increase of his sinne , for confirmation of his grosse and palpaple errour , he coteth aboue twenty places of Scripture . But tell me , doe not all the Preachers in England , nay in all Christendome teach , that there is a mixture of good and bad in the visible Church , as well as these forward preachers you speake of ? You cannot with any truth deny it : Why then doe you spurne with the heele at these , rather then others ? And this is our third point of false doctrine : the fourth followeth in these words . 4. That they may maintaine this errour of their confused order , and mixture of all sorts of persons together , they peruert the Parable of the Tares , Math. 13.24 . teaching that all are the Church . Which doctrine is against the truth of the Scriptures , yea against our Sauiours owne interpretation in the 38. vers. who teacheth , that by the field is meant not the Church , but the world , in which his Church is militant ; And as therein there is the good seede , the righteous , the children of the Kingdom : so there are also tares , hypocrites , the children of the wicked , who as they are often espied in this life , by the righteous seruants of God , so shall they in the great day be perfectly seuered from the godly by the Angels , verse 38.43 . This their doctrine also is against the heauenly orders motioned , Mat. 18.8.9.15.16.17 . 1. Cor. 1.26.29 . &c.

H●re is our false doctrine , and your confutation . I maruell wherein this fourth point of false doctrine differeth from the third . I would haue thought that this were rather a confirmation of the former . Yea but then the number of false Doctrines would not be so great . But letting this goe , wee answere you , that as the aforesaid doctrine is true , so it is confirmed , as by other parables of our Sauiour s●t downe in the same Chapter , so by this . For saith our Lord , as in a field both Wheate & Tares or other weeds grow together , and so are mingled that without danger to the Wheate , men can not seuer the one from the other vntill the ha●uest : euen so ( saith he ) in the Church , or company of people professing true Religion , there is and will bee such a mixture of good and bad , godly and wicked ; sincere and counterfeit professors , that without danger to the godly , a full and perfect seperation betweene them cannot be made vnto the end of the world , that the one sort be receiued into heauen , & the other sent to hell . As by wheat we are to vnderstand the godly , and by tares the hypocrites or wicked that are in the Church , so by the field is meant the Church . For by the field must needs be vnderstood that place or those places wherin the godly and wicked are most nearely ioyned together , growing as it were together , so as the one touch an other : and such is the Church , or visible Churches . They who are in the Church liue not onely together , buy and sell , eate and drinke as all men in the world doe , but doe besides ioyne together , and are as it were conioyned in and by one and the same profession : worshipping one and the same God , after one and the same manner : hearing the word of God together , praying together , and receiuing the Sacraments together . Againe it cannot bee denie I that by field is meant that place , or those places or that societie or societies in which are as well godly , as wicked , and that visible , so as both sorts may be discerned and knowne to be such as appeareth by verse 26. Now out of the Church , in all other parts of the world , or societies therein there are no godly to be s●ene , but wicked . By field therefore wee may not vnderstand the world , but those parts of the world , where visible Churches be . And who that is well aduised will say that at this day Asia , Africa , and such parts of Europe as professe not Christian Religion , are this field , or part of it , seeing therein the wheat blades spring not vp , and bring forth fruit , so as they appeare , as is expressely said of this field . verse 26. Moreouer , as in the field here mentioned in the protases , or first part of the comparison , good seede is sowne by the seruants of the houshoulder , from whence the wheate doth come or spring , as verse 24.27 . So in that place or societie meant by the field , or compared to a field , the immortall seede of the word by the Lords husbandmen the Ministers is sowne , from whence doth spring that pietie or godlinesse in men : But this immortall seede is sowne only in the Church , according to that in the Psalme : Psal. 147.19 . He sheweth his word vnto Iaacob , his statutes and iudgements vnto Israel ; He hath not dealt so with euery Nation ; meaning not with any other Nation besides . And Paul tell●th vs , that the Oracles of God are the preforment a●d prerogatiue of the Church , a●d that the Church onely is the pillar and ground of truth : Rom. 3.2 . 1. Tim. 3.15 . the truth being to bee found onely in it , and preserued by it . In the Church alone also are the Lords husbandmen , plowing , harrowing , sowing , and performing other parts of spirituall husbandry . The Church therefore ( and not the world ) is the Lords field and husbandry , and consequently the field Iesus here speaketh of . And this the Apostle teache●h expresly . 1. Cor. 3.9 . We ( the Ministers ) together are Gods labourers : ye are Gods husbandry , or fie●d . And thus also in the parable next precedent , this word field , ( though not expressed , y●t necessarily vnderstood ) is to be taken . The sower went forth to sow , Math. 13.3 . &c. Here is a sower , that is , the Minister . The seede , is the word preached : and the field where this seede is sowen , is and must ne●ds be , the visible Churches , or assemblies of the Saints . Euen so ( I say ) is this word field , to bee taken in this parable also .

De zizan●s & tritico dissentio n●tu est , propter mundo nomen , quod Don ●tillae nolebant intelligi Ecclesi●m quia scriptum est , ager est hic mundus Aug. Tom. 7. collat. cum Donatistis . Verse 3.8 . Answ. Not say you ( with the Donatists ) by field , is meant the world , and not the Church . And in the aforesaid place you alleadge three reasons for confirmation thereof , and confutation of vs . The first is taken from Christs owne words , who interpreting this parable of the Tares , saith thus : The field is the world What can be more plainely and directly said ( will some thinke ) for you , and against vs ?

I answere , whosoeuer wisely obserueth not , which be proper , and with vnproper or figuratiue speeches in the Scriptures , cannot chuse but erre greatly in vnderstanding the same . May not , yea doe not the Papists say as much as this for transubstantiation ? What words s●y they can be more plaine and direct to proue the sacramentall bread to bee the very body of Christ , then those of Iesus , This is my body ? And yet is nothing more false ; and vnpossible to be true . But to come to this par●icular . I answere you that these words of Christ cannot possibly be vnderstood properly , and therefore you are much to blame that vrge the letter , seeing the sence of the Scriptures , is Scripture . The field is the world . So then it is as if Iesus had said : The field whereof I speake in the Parable signifieth the world , or is like the world ; is an image of the world . So the good seed , they are the children of the kingdome , that is , signifieth or resembleth the children of the kingdome . The good seede , that is , the men signified by the good seede . Euen so wee say , in the word ( world ) there is a trope , to wit , a Metonymie of the subiect . The world , for the visible Churches wheresoeuer in the world , or dispersed throughout the world . Or , if you will , a Synechdoche , the whole , for a part . And why I pray you may not this word ( world ) bee here taken figuratiuely , seeing it is frequently vsed in the New Testament so , as appeareth by the Cotations in the margent , and seldome properly , and in it natiue signification ? Iohn 3.16.17 . & 12. & 19. & 15.19 . & 17.9 . & 14.16 . 2. Cor. 5.19 . 1. Iohn 2.2 . & 3.1 . And wherefore by this word ( world ) may we not as well vnderstand the visible Church , as the inuisible Church ? The faithfull , that is , the professors of faith in Christ , scattered throughout the world , as the faithfull , that is , all they which doe ( indeede ) beleeue in Christ , of what Nation soeuer in the world ? The later of these is manifest by Ioh. 3.16 . God so loued the world , that he gaue his onely begotten Sonne that whosoeuer beleeueth in him , should not perish , but haue euerlasting life . Why may not therefore the word ( world ) be vsed likewise in the former sence : seeing in them both there is the same trope , or figuratiue speech ; and the same reason thereof ? By the like or same argument that you doe heare vse , I can proue that God in Christ hath reconciled this visible and materiall world vnto himselfe : For saith Paul : God was in Christ , and reconciled the world vnto himselfe .

Your second reason followeth , which in effect is this , That is meant by the field , wherein are besides the Righteous , Hypocrites , the children of the wicked , compared to tares : but in the world besides the righteous are hypocrites , the children of the wicked : Therefore by the field is meant the world .

I answere that this reason prooues as well the Church to be meant by the fielde , as the world : for as much in the Church , besides the righteous & children of the kingdom are hipocrites the children of the wicked : But that is compared to the fielde wherein such are : Ergo , ( by your owne argument ) the church is compared to the fielde . If you will haue this reason of any force : proue that in the visible church there are no hypocrites , no children of the wicked , but righteous men onely , as euery where you teach ; and then I wil confesse that by field is ment the world , and giue you also the field , as one vanquished by you

Your third reason is , that this doctrine or exposition of ours , is against the heauenly orders mentioned . Marke their abusing of holy Scripture . Matth. 18.8 , 9.15 , 16 , 17. 1. Cor. 1.26.29 Act. 2.4 , 41.47 . & 5.26 , 27 , 28. & 19.9 . & 5.4.7 . 2. Cor. 6.17.18 . Leuit. 18.29 , 1. Tim. 5.6 . 2. Iohn ver. 6.11 Reuel . 2. & 3. & 14. & 9.12 . & 18.4 . & 20.4 .

We cannot possibly conceiue how the expounding of this word fielde , for the Church , should crosse and ouerthwart the heauenly orders you speake of : so as they cannot stand together . I pray you make this to appeare in your next Booke : Prou. 14.15 : else we shal thinke that this is a meere fiction of your owne , seruing onely to bleare the eyes of fooles , who will beleeue any thing . But suppose it were as you say : what neede such a heape of testimonies for declaration of the heauenly orders ? wise men and such as tremble at the word ▪ that is , with feare & reuerence , heare and speake thereof , Isa. 66.5 . would tell you that heere a fewe of them would haue susficed . Is the God of heauen well pleased with this your taking of his name in vaine ? Thus we see first , that the visible Church is a mixt company of good and bad , 2. That in it there are open wicked , and so our doctrine true , and also that our confirmation thereof by the parable of the tares is very pregnant .

If any shall say , that indeed by this parable it is euident that a visible Church is a mixt company of good and bad , godly and wicked : children of God , and children of the Diuell ; called heere the children of the wicked , meaning that wicked one the Diuell : but yet it is not thereby manifest , that there are open and knowne wicked in the Church . I answere , that euen from this parable , this latter may also be prooued : and namely out of the 26. vers . And when the blade was sprang vp , and brought foorth fruite , then appeared the tares also . Whereby wee learne that in the visible Church there are visible , and to be seene or discerned by men , both godly , and wicked . The blades of the wheate , ( that is the godly ) and that shortly after they be such , are discerned to spring vp : and the tares also , that is , the hypocrites or wicked men in the Church : they appeare to be wicked . Marke that it is not saide , then were there tares also in the field : but then appeared the tares also . So that there are not onely wicked in the Church , but to men also they appeare , and are knowne by their fruits to be wicked . Which the particle ka● translated also doth confirme : whereby is meant that the tares in like maner , & as well appeared & seene as the wheate blades ; from hence ( I say ) we l●ar●e , that euen as the tares or other weedes , are as easily seene and discerned by the eye of man , as the good corne : so in the visible Church the wicked doe as well appeare , and are as easily knowne to be wicked , as the godly by their liues are knowne to be godly . The trueth therefore is , that a spirituall man that iudgeth all things , and that can only discerne and iudge of men aright , can and doth as well know many of the wicked in the Church , as a man can knowe tares from wheate . Lastly , that there are knowne wicked in the Church , knowne not to God onely , but also vnto men , the 27. verse doeth manifestly prooue . Then came the seruants of the householder , and saide vnto him : Maister , sowedst not thou good seeds in the fielde ? from whence then hath it tares ? Heere are some of the seruants of the family discerning the tares wh●revppon they mooue their maister concerning the present weeding of them out . These seruants signifie and resemble , either the Ministers , or generally the members of the Church and family of God , knowing & discerning the wicked in the church . There are knowne wicked therefore in the Church . But suppose this conclusion could not be prooued by this parable , it greatly mattereth not , so long as it hath so good confirmation from other parts of holy Scripture , as is before shewed at large . In conclusion answere me I pray you : why doe you place the tares and the children , that wicked one the diuell , out of the Church , and in the world . Be like such haue no being in the Church ; Indeede therevnto all your doctrine ( in a manner ) tendeth .

I am very vnwilling , considering how long I haue beene already in the exposition of this parable to vse any more words about it , yet am I more vnwilling to passe by Maister Robison with silence , who of late hath saide so much against our interpretation of it . He beginneth thus . The point is , Maister Bernard following ( I confesse ) the most beaten way , makes the fielde the visible Church , and the tares scandalous offenders , Iustification . 116 seene and discouered .

That which Maister Bernard calles the interpretation of learned and godly Deuines vniuersally both with vs , Separatists . Schisme . 87. and beyond the Seas , Maister Robinson not vnfitly calleth here , the most beaten way : but with all we may remember what he saith further of the said exposition , that it is a prophane glose : Iustification . 116. 117. and againe , that some are ashamed of the grossenes , and indeede of the iniquitie of the saide exposition . But leauing your reproachfull tearmes , come we to the matter . You must first then vnd●rst●nd that by tares , we doe not meane scandalous and notorious offenders , Iustif. 118. or open wicked men onely , as diuers times you charge vs : nor yet hypocrites not so throughly discouered : but thereby we doe vnderstand both these sorts of hypocrites and wicked men and so all the hypocrits and vngodly that be in the Church whosoeuer : as well those that be not discouered , as those that bee discouered and known by their open wickednesse to be hypocrites : as well those vngodly , that hauing a shew of godlines , are reputed godly , as those whose wicked and leawde conuersation declareth them to be vngodly . For who can denie but that by tares Iesus meaneth all in the visible Church beside the godly resembled by wheate ? Againe , Christ expounding the parable ( saith expressely ) vers. 38. That the tares are , that is , signifie the children of that wicked one , that is , the diuell : the enemy who sowed them : but all hypocrites and wicked men , both secretly and openly , such are the children of the diuell : Therefore by tares Christ meaneth all hypocrites and wicked in the Church whatsoeuer . Adde hereunto that by tares are shadowed foorth all that shall bee burned in hell fire , also all those which doe iniquitie , as vers. 41. That is , all workers of iniquitie : But all hypocrites and vngodly whatsoeuer , whether openly or secretly , such shall be damned , and are workers of iniquitie : Therefore all those Christ meaneth by tares . This being true , Iustif. 118. these following lines of yours be vntrue . Admit the field be the Church , which Christ expounds the world , then say I by tares in the field are meant , not notorious offenders , but hypocrites : not so throughly discouered , which by the enuy of Sathan are foysted into the Church . These lines are false two wayes , 1. As they haue reference to vs , and our exposition of tares , 2. As they haue relation to the Separists , and their interpretation of the same word . But proceede we now to the moued reason which you haue against our exposition .

Iustif. 116. Whereupon ( meaning if the visible Church be the field , and the tares scandalous offenders ) it must followe , ( say you ) that as the Lord forbids the seruants to meddle with the tares , or with the plucking them vp , but will haue them and the wheate to growe together in the fielde till the haruest : so Ministers and people are straightly inhibited and forbidden any way to admonish and censure wicked and scandalous persons in the Church , but must let them there remaine without disturbance till the last iudgement .

I answer . Some of the learned Diuines which you thus despise haue preuented this obiection , and told you , that to collect and reason from this Scripture as you doe , is to abuse Scripture . Cauendum ne his verbis abutamur contra doctrinam de disciplina Ecclesia , &c. Pisc●tor in hunc locum . We must ( saith Piscator ) take heede that we abuse not these wordes against the doctrine of the discipline of the Church , by which offences are to be taken away out of the Church as much as may be . For Christ in this parable ( as appeareth by his exposion of it ) aymeth at no other thing , then to comfort the godly against the grieuances which they haue by conuersing with hypocrites : in the meane while he would haue nothing minished from the discipline of the Church : as which he himselfe instituted after , Chap. 18.17 . By the like reason the vse of the sword should bee taken from the Magistrate : which God would haue to be vsed , as Paul testifieth , Rom. 13. This parable then is not to be extended further then the scope thereof requireth .

Secondly I answere you : Iesus heere speaketh of a perfect seperation betweene the wheate and tares , that is , the godly , and vngodly : such as shall leaue no tares , not a tare ( I say ) among the whea●e . For he speaketh of such a seperation as cannot be made without daunger to the wheate : for which cause he forbids it , as vers. 29. Secondly , of that seperation which shall bee made by the Angels , in the end of the world , vers. 30.41 . Now this letteth not , nor forbiddeth a seperation in the meane season betwixt the cleane , and those be apparently vncleane , the holy and prophane , the godly and notorious offenders , which may be seperated and taken away from the godly , without any daunger to them at all .

This reason likes you so well , Iustif. 120. that you vrge it the second time , and thereunto adde two reasons more . And that the Lord Iesus ( say you ) no way speakes of the tolleration of prophane persons in the Church , it doeth appeare by these reasons . First because , ( as hath beene obserued ) he doeth not contradict himselfe by forbidding the vse of the keyes in one place , which in another he hath turned vpon impenitent offenders . Matth. 18.15.16.17 . 2. In the excommunication of sinners apparently obstinate , with due circumspection , and in the spirit of wisdome , meekenesse , and long suffering , with such other generall Christian vertues , as with which all our spirituall sacrifices ought to be seasoned what danger can there bee of any such disorder , as the plucking vp of the wheate with the tares , which the husbandman feareth , vers. 29. Lastly , the Lord Iesus speakes of the vtter ruinating and destruction of the tares , the gathering and plucking them vp by the rootes , vers. 28.29 . And to this end they are reserued by the husbandman , vers. 30. ( euer presupposed , they so continued ) but excommunication rightly administred , is not for the ruine , and destruction of any , but for the saluation of the partie thereby humbled .

Your first reason ( in effect ) is this .

If Iesus speake heere of the tolleration of prophane persons in the Church , then heere he forbids the weeding out , or censuring of them , whom in another place , vz. Matth. 18.15 . Hee commands to be weeded out , or censured :

But Iesus doeth not contradict himselfe :

Therefore Iesus speaketh not here of the tolleration of prophane persons .

This reason being the very same with the former , hath receiued answere . The second argument is this .

Christ speaketh of , and forbiddeth such a seperation , as wherein there is danger of plucking vp the wheate with the tares .

But in the excommunication of sinners apparantly obstinate , or seperating such from the Church , there is no danger of plucking vp the wheate with the tares :

Therefore of the excommunication of sinners apparantly obstinate , or seperating such from the Church Christ speaketh not , nor forbiddeth .

Your third argument followeth .

Iesus sp●aketh of the vtter ruinating and destruction of the tares .

But excommunication ( rightly administred ) is not for the ruinating and destruction of any .

Therefore of excommunication Iesus doeth not speake .

We now see clearely that these two lat●er arguments doe conclude and proue the same thing . But what ? not that which your first argument doeth , as you pretend , and beare the silly reader in hand , but in stead thereof this , that in the parable of the tares , Christ speakes not of excommunication or censures of the Church : which we not onely confesse , but teach and vrge against you . But suppose , they did soundly prooue that proposition for which the are produced : to wit , that in the parable of the tares , Iesus doeth not speake of the tolleration of prophane persons in the Church : yet did they not at all make against vs , for by prophane persons you meane , 1. Scandalous offenders , or open wicked , 2. Such onely , deny eyther of these if you will . And so by your owne proposition ( which forsooth you will prooue by three arguments ) you imply that we teach , that by tares are meant scandalous offenders , or knowne wicked onely . The contrary whereunto is manifest by the premises . You commit then here two foule faults besides the former . One is , you persue your owne shadowe , in stead of an aduersary , 2. You abuse the reader in making him beleeue wee hold that we doe not .

But to proceede , say you : It may be some will answere , Iustif. 117. that Christ doeth not heere forbid his Disciples the vse of the censures against the wicked , but rather acquaints them before hand what will be the state of the Church , and how the wicked will be suffered to continue in it vncensured . This is indeede our answere , and I will maintaine it against all gainesayers . You adde : and if this were so , it made nothing against me , nor for Maister Bernard . No , Maister Robinson . If there will bee and continue wicked in the Church vncensured , if this will be the estate of the visible Church by the testimonie of Christ Iesus , then for as much as all that be and continue in the visible church , are of it , euen members of it : it must needes be that the visible Church is a mixt company , consisting of good and bad , godly and wicked . Now this makes as much for vs , and against you as can be . You write before thus . Heere is no such mingle mangle as Maister Bernard would make of good and bad , but all good , Iustif. 115. 112. 113. and so auowed by the holy Ghost . And againe , that if all the Diuines in the world should with Maister Bernard say , that the visible Church is a mixt company , yet the deuine Scriptures speake otherwise , which you will clearely manifest . And yet once more : It is prophane diuinitie to make vngodly persons true matter of the visible Church . These speaches of yours , with this heere doe agree together , as light and darkenes . Againe , if to the worlds ende there will be and continue wicked in the Church vncensured , If ( I say ) this will be the estate of the visible church , as the truth is , & to foretel , & comfort the godly against it , is the very scope and drift of our Sauiour in this parable : why do you then condemne vs for a false Church , because of the wicked that are among vs , Answere to a censo . Epist. pag. 35. and for this cause chiefely seperate from vs ? In these two respects principally , ( say you ) your babylonish confusion of all sorts of people in the body of your Church , without seperation : and your Babilonish bondage vnder your spirituall Lords the Prelates , we account you Babilon ▪ and flee from you . Shewe vs how this speech here , and your accounting our Church to be Babilon , for the reason aforefaide , and flying from it , can possibly accord .

Iustif. 117. You adde , It were the Churches sinne so to suffer them ( that is , the wicked to continue in the Church vnsensured . ) And I deny not ( say you ) but Churches vsually are too negligent and remisse through want of zeale and faithfulnesse to the Lord in this dutie . This is it we teach , it were well for you yee had learned the same . If you haue , as you heere pretend , why doe you account our parishionall assemblies , because of the wicked that be in them , false Churches , and Synagogues of Sathan ; you acknowledge heere ecclesiasticall assemblies may bee true Churches , notwithstanding there be , and continue wicked in them vncensured : And yet the truth is , you all hold , that where there are , and continue wicked vncensured , the same are false Churches .

Iustif. 120. Finally say you , The Lords field is sowen onely with good seed , though by the malice of Satan , and negligence of such as should keepe this field and vineyard , and house of God adulterate seede , and abominable persons may be foisted in , yea and suffered also , which the Scriptures affirme , and we deny not .

Such is the excellencie and power of truth , that it maketh sometimes the aduersaries thereof to yeeld and stoupe vnto it . For twice together you doe against your selfe beare witnesse to the truth . You here acknowledge , that abominable persons may be in the Church of God , yea and suffered also , that is , abide or continue there , and that this the Scriptures affirme . Now touching the particular point wee haue in hand , this is the some and effect of that we say and contend for , and you impugne and gaine say . But answere mee . Are there any worse in our Church then this adulterate seede you speake of , and abominable persons ? 2. Can you adde thereto any more or worse then this , that they are suffered also , that is , let to continue in our Church vncensured ? If notwithstanding this great sinne , a societie may bee a true Church , by the testimonie of the holy Scriptures : why doe you for this very sinne Iudge , and proclaime vs to the world to be a false Church , and therevpon depart from vs ? True it is that for this cause onely you doe not deeme vs a false Church , and leaue vs : yet that you doe it for this cause , yea chiefely for this very cause you cannot without blushing deny : and this not onely your selfe , but besides M. Ainsworth and M. Smith , haue published and made knowne vnto the world , as I haue manifested in my Epistle written to you of the Seperation . That which you affirme here you contradict at least ( I thinke ) an hundred times . Omitting them all , see how you thwart your selfe in the two last lines of this present Section : Iustiss . 121. And so except the Church of England had been sowen with good seed without tares since that generall Apostacie , it cannot be the Lords field . In the beginning of the Section in thesi , you affirme , that howsoeuer the Lords field is sowen onely with good seede , yet there may be in it adulterate seede , or Tares ; and in the knitting vp of the same Section in Hypothesi you say : That the Church of England because it is not sowen with good seede onely without Tares , but hath tares or adulterate seede in it , it therefore cannot be the Lords field . And where you happily imagine , that we thinke that the Lords field is not sowen onely with good seede , Know yee that wee are otherwise minded . We are not ignorant , that this is expressely taught in this parable verse 24.27.36 . and that the tares are from the enuious man , the Diuell ; neither doe we forget that which else where is written to this purpose : Act. 2.47 . And the Lord added to the Church from day to day such as should be saued . You produce this as an argument against vs , to proue that the Church of England , is not the Lords field , that is , the Church of God : but by your owne words before it is plaine , that it neither makes for you , not against vs .

Thus we heare what M. Iohnson saith against the mixture of good and bad , godly and wicked in the Church , also what M. Robinson saith in Iustification thereof ; and our defence , and answere thereunto : Let vs now see what M. Ainsworth saith for the maintenance of the same , and conuiction of vs who be contrary minded . In the end of his booke called the communion of Saints , he teacheth that there are no open wicked in the Church , Hee granteth there are wicked in the Church , but saith he , they are inwardly wicked , restrained by the terrour of the Law , from all open wickednesse : but outwardly religious , increasing outwardly in externall righteousnesse : When the Scriptures saith , 2. Tim. 3.15 . That the wicked wax worse and worse , deceiuing and being deceiued . Againe , open wicked , ( saith he ) licentious and profane liuers , be neither of the Church , nor in the same : And againe in the same place , There are three sorts of men ; open wicked , hypocrites , Saints : The first of these are without the Church , the other two within : and this all of them doe teach : But herein they swarue altogether from the truth : He should rather haue distinguished men into two sorts : whereof one is without the Church , who doe not so much as professe the true Religion , and they all are wicked : the other within the church , professing the Religion of God : of which some are religious , and holy indeede ; and such as they professe and seeme to be : and they be but a few : others wicked , onely religious and holy in name , and in regard of their outward profession : and of these there be many : Mat. 20 . 1● . and 22.14 . The first of these are Saints indeed , and so called : The latter hypocrites , yet called Saints , because the religion they professe is holy ; but are indeede wicked and prophane . And of these hypocrites , some be open wicked , and easily knowne to bee wicked : and some so close and secretly wicked , as they are hardly discerned to be wicked ; That this which we affirme is true ; and that you teach false , it is manifest by the 3. of Ezekiel : Ezek. 3.7 21. Son of man I haue made thee a watchman vnto the house of Israel ; therefore here the word of my mouth , and giue thou warning from me . 18. When I shall say vnto the wicked ; thou shalt surely die ; and thou giuest not him warning , nor speakest to admonish the wicked of his wicked way , that he may liue , the same wicked man shall die in his iniquitie ; but his bloud will I require at thy hand , 19. Yet if thou warne the wicked ; and he turne not from his wickednesse ; nor from his wicked way he shal die in his iniquitie : but thou hast deliuered thy soule . 20. Likewise if a righteous man turne from his righteousnes , and commit iniquitie : I will lay a stumbling blocke before him , and he shall die because thou hast not giuen him warning , he shall die in his sinne : and his righteous deeds which he hath done , shall not be remembred ; but his bloud will I require at thy hand . 21. Neuerthelesse , if thou admonish that righteous man , that the righteous sinne not , and that he doth not sinne , He shall liue because he is admonished : also thou hast deliuered thy soule ; Heare wee learne first , that in the Church there are wicked and godly , and so a mixt company of good and bad , Saints and sinners : The godly are mentioned . The wicked in the verses precedent : which is contrary to the Doctrine of these Schismatickes . Secondly , that of the wicked some are open wicked ; hauing not so much as an externall righteousnesse : Such are the contemners of the word , and Ministers thereof ; the persecutors of the Saints , the scorners , blasphemers , whoremongers , murtherers , theeues , drunkards , oppressors , extortioners , railers , slanderers , and such like ; wh●reof there haue euer been , are , and will be store in the Church of God . These are called wicked , not onely because they are such , but because they appeare and are knowne to bee such , ( by them I meane that can discerne betweene things and persons that differ ) and that as easily as darknes is knowne from light . Such were Ismael ; Esau , Saul , Absalom , the Scribes and Pharisees , and the like . Of these the Prophet speaketh , verse 18.19 . Others be inwardly and secretly wicked , but outwardly holy and righteous , hauing an externall righteousnesse and shew of godlinesse , and because they appeare and Iseeme to men to be righteous or godly , they are therefore caled righteous . Such were Iudas , and Demas , with others , of these the Prophet speaketh : ver. 20. And lest we should shift of this by saying , these three kindes or sorts of men were not all of them in the Church , but the open wicked without , as M. Ainsworth and the rest of them tell vs : wee must remember that this admonition or warning conteined in the 18.19.20 . and 21. verses was sent from the Lord by the Prophet to the Iewes , ( who then onely were the visible Church ) as is manifest by verse 17. Sonne of man I haue made thee a watchman vnto the house of Israel , therefore heare the word at my mouth and giue them warning from me . Obserue here the repugnance and contrarietie betweene the Prophet and the doctrine of these Schismaticke : The Prophet telleth vs of three sorts of men in the Church of open wicked , of righteous or godly in shew onely or appearance , and of such as are indeede godly , euen the same they seeme and professe to be . M. Ainsworth and his fellowes say no ; The two last sorts of men onely are in the Church , the first be neither of the Church , nor in the same . Chuse now Reader to whether of these thou wilt giue eare .

But they will say ; wee acknowledge that there euer haue been , are , and will be hypocrites in the Church mixed with the godly , and such were the wicked mentioned before that were in the Church of the Iewes . Cain offered sacrifice as well as Habel . The same is said of Saul : Also , that he worshipped the Lord : so likewise did Doeg , Ismael , and Esau were circumcised : and had the signe and seale of the righteousnes of faith in and vpon their flesh . And that the Scribes and Pharises were hypocrites ; it is euident by the testimonie of our Sauiour : Mat. 15.1.7 . and by that speech of his so often repeated . Mat. 23. Woe be to you Scribes and Pharises Hypocrites : But the most of your assemblies be open and knowne wicked men : some of them being knowne to be swearers , others to be Prophaners of the Sabbath , Drunkards , Theeues , Whoremongers , couetous , and malicious persons &c. and cannot therefore bee accounted hypocrites . And your selfe doe confesse that in the Church there are these two sorts of men onely , hypocrites or hypocriticall professors , and sincere worshippers .

I answere , you well vnderstand not who be hypocrites , and doe wholly mistake the matter in supposing that open wicked men cannot be reputed such , whereas the open wicked , nay most vile and abominable men ; notoriously also knowne to be such ; professing true religion , be hypocrites . Esau was very prophane , and as his prophanenes did ( no doubt ) shew it selfe in the whole course of his life ; so in taking for his wiues two women of the Hittites ; but chiefly in selling his birthright for a messe of pottage . Now these his sinnes were knowne ; specially the former to Isaack his family which then was the Church : Hereunto adde that he both purposed and said that he would slay his brother Iacob , Gen. 27.41.42 . and that this was knowne to some of Isaacks family , who told it to Rebekah . Yet was this notorious prophane man , and knowne murderer , an hypocrite . Doeg was an horrible murderer ; his murther also could not but bee knowne to the whole Church of God , and an hypocrite . For it is said that when Dauid came to Nob , where the Tabernacle of God then was ; Doeg was abiding or caused to tarry before the Lord ; 1. Sam. 22.18 . & 22.7 . either because of the Sabbath , or some vow ; or some such religious respect ; whereby is implyed that he continued there for some dayes worshipping God ; or to that end . That Saul was an hypocrite : I neede not to proue . Hee was so forward in offering to the Lord : burnt offerings , and in the outward worship of God ; 1. Sam. 13.12.13 . and 15.22.23.31 . That by Samuel hee was diuers times reproued sharpely for the same : Yet did hee so hate , and so openly and furiously persecute Dauid to his death ; as it could not but bee knowne to all Israel , and so was openly and notoriously wicked : But this is more then manifest by the Scribes and Pharisees ; who were very wicked and vile men ; hating , blaspheming , and persecuting Christ and his members , and knowne to be such to the Saints then liuing , who tasted of the fruit of their hatred : and yet by the witnesse of Christ Iesus they were Hypocrites . Euen so vndoubtedly were all they which killed the Prophets , and stoned them which were sent vnto them , Mat. 21.35 . and 22.6 . and 23.37 . open wicked men and Hypocrites . Hypocrites also were they and yet knowne wicked men of whom Christ speaketh thus ; They shall excommunicate you , yea the time shall come , Ioh. 16.2 . that whosoeuer killeth you , will thinke that he doth God seruice . I omit to vrge that place of Paul to Timothy ; where foretelling of the grieuous sinners that shall bee in the last dayes , whereof some be open sinners , in the end he knitteth it vp thus : 2. Tim. 3.1.5 . They shal haue a shew of godlinesse , but haue denied the power thereof . Whereby he sheweth that this he meaneth of the Church , and hypocrites that shall be therein ; and not by them who are without . As if he had said : The wicked p●rsons I speake of , who shall be so grieuous to the godly , specially to godly Teachers , and cause the last times to be so perilous as ver. 1. be the hypocrites that shall be in the Church . But I cannot passe by that Tit. 1. is ; They professe that they know God but by workes they deny him ; and are abominable , and disobedient , and vnto euery good worke reprobate . Hereby it is euident that open wicked men , disobedient to God ; yea such as bee abominable , and repr●bate to euery go●d worke , may be hypocrites : For the Apost●e speaking thus of professors , They professe ( said he ) that they know God , it is thereby plaine that he meaneth this of them ; that were in the Church ; and so of the hypocrites therein , and not of them who be without for they make not this profession .

Thus we see that very wicked and vile men ; and notoriously knowne to be such haue been and may be hypocrites : And therefore the open scandalous wicked in our assemblies may be and indeede are all of them hypocrites : Our assemblies being mixt companies , of Saints indeede , and hypocrites : and such a company hath euermore the true visible Church been . It is a fancy and vaine imagination of yours , that the wicked in our assemblies are not hypocrites , and so to be accompted , because their wickednesse is not secret , but manifest and to be seene of all men . Whereas , all that professe Christianitie , and liue not the liues of Christians ; are hypocrites : But such bee the open and secret wicked in our publike assemblies : Therefore as well the open as the secret wicked in our publike assemblies are hypocrites . In Math. 15. our Lord vseth these words to the Scribes and Pharises : O hypocrites : Esaias prophecied well of you ; saying , This people draweth neere vnto me with their mouth , and honoureth me with their lips : but their heart is farre of from me : But in vaine they worship me . Hence wee learne , that all they which draw neere vnto God with their mouths , and honour him with their lips , hauing their hearts farre off from him ; be Hypocrites . But such bee both the open and secret wicked in our assemblies : Therefore both the open and secret wicked in our assemblies are hypocrites . I am assured you will greatly maruell at me , and it may be some of you be ready to hisse at this , that the open wicked in our parish assemblies be hypocrites . Your ignorance herein hath been one principall cause of this false doctrine of yours . In the true visible Church there are no open wicked , but it is a separated company of righteous men : vpon which false ground you condemne our parish assemblies to be false Churches , and therevpon haue departed from vs : which hath also caused mee to insist so long vpon this point . You confesse there bee hypocrites in the Church according to the Scriptures : But you suppose them to bee such as haue an outward holinesse , and such as in charitie we cannot but accompt Saints or holy ones : whereas those that make profession of godlinesse , though they haue no externall righteousnes , nay be notoriously wicked are hypocrites , vntill such time as by excommunication they be cut off from the Church . And for the better satisfying of you herein , you must vnderstand there be two sorts of hypocrites : First , close hypocrites , which are such as goe in sheeps clothing , when as indeed they be goats . These are in appearance , Saints . If you looke vpon the outside of these men , ( and further for certaine wee cannot goe ) I meane , the carriage of themselues towards God , and sometimes to man , specially to godward in the parts of his worship : you will thinke they be Saints indeede . Such a one was Iudas , whom none of the Apostles did discerne to bee an hypocrite ; and so like to be the traytor Iesus spake of : And Demas vnknowne for a time to the Apostle Paul : And all those it is probable Iohn speaketh of 1. Ioh. 2.19 . such as these you accompt to bee hypocrites , and none other , as appeareth by M. Ainsworth , who describing Hypocrites saith they bee such , As are outwardly religious , Commun . of Saints in the end . but inwardly wicked , such as ashamed of their nakednesse , couer it with Fig-leaues of their owne externall righteousnesse . And againe , Hypocrites ( saith he ) are they , who restrained by the terrour of the Law from open wickednes , doe increase outwardly in righteousnesse . This kinde of hypocrites you only acknowledge : Whereupon it is that Maister Ainsworth in the same place permitting Hypocrites to be in the Church , doeth yet cleane shut out of the Church open wicked , licentious and prophane liuers : which cannot stand together , if any open wicked may be Hypocrites . But you must knowe that there is another sort of Hypocrites , which bee not close Hypocrites , and hardly discerned to be Hypocrites , and consequently wicked : but open or manifest Hypocrites , easily knowne to be Hypocrites , ( and therefore wicked ) as b●acke is knowne from white . These are the open wicked in the Church , wherewith it hath euer abounded , doeth , and will vnto the worlds end . Of this kinde were these hypocrites oft mentioned before , Ismael , Esau , Saul , Absalom , Ioab , Doeg , the Scribes and Pharisees ; and vsually they who in al ages haue murd●red and persecuted the Saints , specially among the Iewes before the comming of Christ . Of such Hypocrites as these Paul speaketh . 2 Tim. 3.1 , 2 , 3 , 4 5. verses , and Titus 1. vers. 16. These you may as easily discerne to be Hypocrites , as knowe a Goate , from a Sheepe ; and tares from wheate . And of this kinde of Hypocrites bee the open wicked in our assemblies : whom had you knowne to be Hypocrites , you would neuer haue denied our Parish assemblies to be true Churches , because they consist partly of them : or because of the mixture and confusion you so much speake of , and condemne in our Church . Considering a tru● visible Church is a mixt company of Saints indeede , and Hypocrites : and that such companies be our p●r●shioners assembles , and therefore true visible Churches . Of both these kindes of Hypocrites the Apostle speaketh , 1. Tim. 5.24 . Some mens sinnes are open before hand , and goe before vnto iudgement : but some mens followe after . Of the latter sort or kind in these words : Some mens sinnes are open before hand , and goe before vnto iudgement : of the first in these , some mens follow after .

But let vs now come to the maine obi●ction that not some , but all of you doe make . You obiect that of the Apostle , 1. Cor. 14.33 . God is not the authour of confusion , but of peace : Apologie . 44. as we see in all the Churches of the Saints . By Churches ( say you ) he meaneth visible Churches , the members whereof he calleth Saints Againe say you , the same Apostle writing to the Church at Rome , at Corinthus , Ephesus , Phillippi , &c. Writeth to visible Churches , in the beginning of which his Epistles he calleth them Saints . To the Saints which are at Ephesus . To the Saints which are at Philippi . Are not all the members then of the visible Church , Saints ? and such as haue at least an outward holinesse ?

We answere . S. Paul writing to the Church of the Thessalonians , beginneth thus . Paul vnto the Church of the Thessalonians which is in God the Father , and in the Lord Iesus Christ , 1. Thess. 1.1 . 2. We giue God thankes for you all , 3. Remembring your effectuall faith , and diligent loue , 4. Knowing beloued brethren , that yee are elect of God , 6. And yee receiued the word in much affliction ; with ioy of the holy Ghost . Now by this reason of yours ( if it were good ) can I prooue that all of the visible Church are in Christ Iesus , ( to whom is no condemnation ) haue this effectuall faith , Rom. 8.1 . diligent loue , and ioy of the holy Ghost : nay , are the elect of God : because the Apostle writing as you say to the visible Church of the Thessalonians saith thus of them : yea of them all , as it might seeme by vers. 2. Againe thus arguing can I prooue that all in the visible Church are beloued of God , because Paul writing to the Church of Rome , saith of them that they all are beloued of God , called Saints : And consequently there are no wicked in the Church , neither openly nor secretly wicked : seeing God hateth all such . And whereas the most in the visible Church are the children of the Diuell , Psal. 5.5 . Rom. 1.7 . one may prooue by this kinde of reasoning , that they are all the children of God : because Paul writing as you affirme to the visible Church at Rome saith : Rom 8.16 . Yee haue receiued the spirit of adoption : And to the visible Churches of Galatia : yee are the sonnes of God : And that which is more : yee are all the sonnes of God by faith in Christ Iesus . From this ground also it followeth , that all in the visible Church are Saints indeede , and haue the spirit of God sanctifying them , and making them of prophane , holy : and that there is no carnall man , and by consequent no Hypocrite in the Church , for all hypocrites be carnall : Because Paul writing to the visible Church at Rome , saith thus of them : Yee are not in the flesh , but in the Spirit : ( that is , yee are not carnall , but spirituall ) because the Spirit of God dwelleth in you . Rom. 8.9 . And writing to the Church at Ephesus , Ephes. 1.13 . saith of them , yee are sealed with the holy Spirit of promise : and to the Church of Galatia : Gal. 4.6 . God hath sent forth the spirit of his Sonne into your hearts , which cryeth , Abba , Father . Thus also can I proue the contrary herevnto ; that all in the visible Church are carnall , and none spirituall ; because Paul writing to the visible Church of Corinthus as you tell vs , saith of them , that they are carnall : 1. Cor. 3.13 . And I could not speake vnto you as vnto spirituall men , but as vnto carnall : for yee are yet carnall , for whereas there is among you enuying , and strife , and diuisions , are yee not carnall , and walke as men ? He sai●h not onely that they were carnall , and this often , and that without any limitation or restraint ; also that they walked as men , that is , liued after the manner of naturall or carnall men , but besides all this , prooueth that they were carnall , by certaine workes of the flesh , whereunto they were giuen , and wherein they liued . Hereby wee may plainely see that this is a deceitfull kinde of reasoning : and that this they obiect is of no mom●nt . In the second of Haggai , the Prophet hath these words : If a polluted person touch any of these , shall it be vncleane ? and the Priests answered and said , it shall be vncleane . Then answered Haggai ; and saide so is this people , and so is this nation before me saith the Lord . As heere notwithstanding the visible Church and people of the Iewes are said to be vncleane , yet there were then in the Church many Saints , Zerubbabel , Iehoshua , Haggai , with many others , as appeareth by chap. 1. v. 12.13 , & chap. 2. v. 5 , 6. Euen so albeit in holy writ the members of visible Churches , are called Saints , yet were there vndoubtedly in the same Churches not a fewe that were polluted and vncleane . Neither is there any more force in this latter allegation to proue that all in the Church are outward●y holy , then in the former to proue that all in the Church in the Prophet Haggai his time were vncleane . This might well suffice for an answere : I will notwithstanding adde more therevnto , that if it be possible your mouthes may be stopped .

But to come to a more direct answere . I deny that Paul indited and writ his Epistles for , and to , the visible Churches in Rome , Corinth , Ephesus , &c. But to the seuerall and particular Churches , that is , societies of the faithfull in those and other cities , and so framed his stile accordingly vnto this blessed and holy people , many wicked and vnbeleeuers ( voide I meane of true faith ) ioyned themselues in the profession of the same faith , and in holy Communion worshipping the same God after the same ( externall ) manner with them . These latter and bad sort ( being all of them Hypocrites ) were in the Church , but not of it , no more then the chaffe that is mixt with wheate , is wheate : the first and good sort onely making the Church , so much commended vnto vs in holy writ : and the confused and mixt company of both these , that wee call a visible Church . They went out from vs ( saith Iohn ) but they were not of vs : 1. Iohn 2.19 . for if they had beene of vs , they would haue continued with vs . Now to the Churches , ( I say ) and not to the visible Churches the Apostle meant and writ ( at least chiefely ) his Epist●es , as the inscriptions of the most of them , besides many sayings in the same doe manifestly declare : whereof we haue had a tast in the precedent section , of which some I will repeate , and adde some others . To all that be at Rome , beloued of God ; vnto the church of God which is at Corinthus , to them that are sanctified in Christ Iesus . To the Saints which are at Ephesus , and to the faithfull in Christ Iesus . To them which are at Colosse , Saints and faithfull brethren in Christ . In like manner doth Saint Peter . Peter an Apostle to the strangers that dwell here and there , elect according to the foreknowledge of God the Father , vnto sanctification of the Spirit . And in the second Epistle thus ; Simon Peter to you which haue obtained like precious faith with vs .

And as in the inscriptions , so in the Epistles themselues , the Apostle vsually speaketh as to the Church , and not to the visible Church . To the Romanes Rom. 8.9.15 . to whom he writ thus : yee are not in the flesh , but in the spirit , because the spirit of God dwelleth in you . Againe , yee haue not receiued the spirit of bondage to feare againe , but yee haue receiued the spirit of adoption . To them he writ at Corinthus : 1. Cor. 1.7 . & vers. 26.30 . yee are not destitute of any gift : waighting for the appearing of our Lord Iesus Christ . 8 Who shall confirme you vnto the end , that yee may be blamelesse in the day of our Lord Iesus Christ . 9 God is faithfull , by whom yee are called vnto the fellowship of his Sonne Iesus Christ . Brethren you see your calling : how that not many wise men after the flesh , &c. But yee are of him in Christ Iesus . Your bodies are the members of Christ Your body is the Temple of the holy Ghost , yee are bought for a price , 1. Cor 6.15 : 19.20 . & v. 27. Gal. 3.26 . & 4 , 6. yee are the body of Christ . To the Galatians thus . Yee are all the sonnes of God by faith in Christ Iesus . Because ye are sonnes , God hath sent foorth the Spirit of his Sonne into your hearts . These speaches with infinite more of this kinde are true , and can properly be said onely of the Churches , and members thereof , and improperly of the visible Churches : and therefore mee thinketh it is very hard to vnderstand them of the visible Churches and members thereof , rather then of the Churches themselues . Neither can I conceiue , what there is in religion , or reason to leade vs from the litterall sence , to your tropicall exposition : specially considering these kinde of speeches be so frequent in the Epistles , and few or none to be found in them which can properly be saide of the visible Churches .

This is further confirmed by , 1. Cor. 12.28 . but more plainly by Ephes. 4.8.11.12 . Where the ministery and Ministers are saide to be ordained for and giuen to the Church , and Saints , and body of Christ , which body the Church or that we call the invisible Church , is , and not the visible . And heere I reason thus . To what Church or societie soeuer the ministery and Ministers of Christ were giuen , to the same the canonicall Epistles were written : But to the Church militant the ministery and Ministeis were giuen : Therefore to it the Epistles canonicall were written . The proposition is in it selfe cleare : the assumption the former place of the Ephesians doeth manifestly prooue . Whatsoeuer things are written , Rom. 15.4 . and therefore the Epistles of Paul , and of the other Apostles , are written for our learning or instruction who be of Gods election : that we the elect of God , through patience and comfort of the Scriptures might haue hope . These things ( saith Iohn ) haue I written vnto you that beleeue in the name of the same God , 1. Iohn 5.13 . that yee may know that yee haue eternall life . If Iohn write to the faithfull , and to those who might assure themselues of eternall life , which Faith and Life only the Church militant , and elect that be on earth haue then vndoubtedly the Apostle Paul did write vnto the like : seeing they were both guided by the same spirit , and as pennes in the hand of the same Writer .

Finally as the Apostles whiles they were limited and confined to the nation and people of the Iewee were sent by Iesus to Preach to the lost sheepe of the house of Israel , that is , the elect Israelits : Matth. 10.6 . so vndoubtedly when the Apo: commission was enlarged , & they to Preach to all nations , & some of them to write , they were of Iesus sent and inspired to Preach and write to the lost sheepe , that is , the elect of the Iewes and Gentiles . And as the lost sheepe of the house of Israel , were they whom Christ in his first sending and preaching of his Apost●es respect●d , and of whom he had care and pittie , and not generally the Israelites , or visible Church consisting of them : so the lost sheepe of the Iewes and Gentiles are they whom Christ in his second sending of h●s Ap●stles , and in their pr●aching and writing respected , and of whom he had care and pittie , and not the visible Church or Churches among them . And this is further confir●ed , yea cleared ( as I thinke ) by that speech of Paul in his Se●mon to them of Antiochia in Pisidia : Actes 13.26 : Yee men and brethren , children of the generation of Abraham , and whosoeuer among you feare God , to you is the word of this saluation sent . All they to whom Paul spake this , profess● the feare of God : and therefore by them that are heere saide to feare God , wee cannot vnderstand such : seeing hee pu●s a difference betwixt those in the Congregation that feared God ▪ and the rest . It is one thing to feare God in deede , and another thing to professe the feare of God . This profession all in the Church doe make , and so many of them as haue an externall righteousnesse , wee are to iudge thus of them , that they feare God : yet onely they who be of the Church d●e indeede and trueth feare God : the rest making a shewe of that they doe or haue not . For the feare of God is a grace or gi●t of Gods sancti●ying Spirit , which God of his grace giueth to all , and onely to them that are sanctified in Christ Iesus It is proper to Gods Elect , and them who be of the inuisible Church , and to bee found in none other . And this the Scr●pture teacheth where it s ith. The feare of the Lord is the beginning of wis●dome . Prou. 9.10 . And againe , Blessed is them an that feareth the Lord . Psal. 112.1 . Now to these who haue this feare , the word of saluation is sent , and therefore the Apostolicall Epistles : whereupon i● followeth necessarily that the Epistles were not sent to the visible Churches . If i● be so that the Apostles write their Epistles to the Elect members of the inuisible Church : then , that they in their Epistles do ca l them to whom they write Saints , I adde , sanctifi●d ●n Christ Iesus , faithfull , a chosen Generation , a royall Pri●st o d , an holy Nation , liuely stones , a spiritual house , the Temple o● God , the hab●tation of God by the Spirit , the Body of C●rist , &c. maketh nothing at all to prooue this , That a true visible church is a company of Saints , sanctified in Christ Iesus , faithfull , the Body of Christ , &c. Neither doe these titles , nor any othes of this kinde , scattered euery where throughout the Epistles , which be attributed to them of the invisible Church , hinder this . That a visible Church is a company of holy and vnholy , faithfull and vnfaithfull : and so your obiection is friuolous , making nothing against vs .

But graunt wee that the holy Apostle meant and writ his epistles to the visible churches at Rome , Corinthus , &c. Nei●her will that helpe you , though you imagine it doeth greatly . And then I answere : that Paul calleth the members of a visible Church Saints , not because they were all holy and righteous men , either in deede or outward appearance , and caryage of themselues towards God and man , as these men fondly imagine , and very confidently affirme , expounding thus this word Saints , but in one or moe of these sences following .

In the 5. of Leuit: those are called holy things that were consecrated vnto the Lord : Vers. 15. Vers. 9.10.21 . and in the 27. of the same booke the field wh●ch was dedicated vnto the Lord , is said to be an holy field : and the beasts that were offered in sacrifice are called holy . Euen so all of the visible Church are or may be called holy ones , or Saints , because in baptisme they be all dedicated vnto the Lord , and giuen or resigned vp into his seruice .

Secondly , Paul calleth or might call all of the vis . Church Saints or holy ons because they aboue all people that are vpon the earth are of God called or commanded to be holy . Heb. 12.14 . 2. Thess. 4.7 . God saith the Apostle hath not called vs vnto vncleanenesse , but vnto holinesse . Hereunto belongeth that speech so oft repeated in the Law , and after by Peter : Leu●t . 11.44 . & 19.2 . 1. Pet. 1.16 . Be ye holy , for I am holy . And that Exod. 22.31 . Ye shall be an holy people vnto me . And againe Leuit. 11.45 . I am the Lord that brought you out of the land of Egypt , to be your God , 1. Cor. 1.2 . and that you should he holy , for I am holy . For confirmation of th s exposition serueth , that Paul terming them Saints ; addeth by calling Paul vnto the Church of God which is at Corinthus ▪ Saints by calling : Rom. 2.7 . Psal. 79.2 . Deu● . 7.6 . & 14.2.21 . and in his Ep: to the Romans , To all you that be at Rome beloued of God , called Saints . And in this sence the Nation or people of the Iewes are called Saints , and said to be an holy people : because the Lord hath chosen them to be such .

Thirdly all of the visible Church were or might bee called Saints , because of their holy profession , or holy religion , which they professed . Whatsoeuer they were their religion was holy , and hee whom they ( in the middest of heathens and infidels ) confessed and professed was holy , euen that holy One. Luke 1.35 . In this respect because they professed holinesse , and themselues to be holy , all of the visible Church may fitly bee called Saints , that is , holy ones . Euen as they are called faithfull , and that with the same breath , yea faithfull in Christ Iesus . Paul an Apostle to the Saints which are at Ephsus , Ephes. 1.1 . and to the faithful in Christ Iesus ; not that they all had faith in Christ , which is true and iustifying faith , but because they professed faith in him : in which sense we describe the visible Church , to bee a company of faithfull people . When therefore Paul saith , To the Saints which are at Ephesus , and to the Saints which are in Phillippi , it is all one as if he had said , To the Christians ( or professors of the Christian religion ) which are at Ephesus and Phillippi . And so in the inscriptions of his Epistles to the Romans and Corinthians where he saith . To all you that be at Rome , call●d Saints : vnto the Churcb of God at Corinthus , Saints by calling , it is as much as if he had said called or by calling Christians . And thus th●s word Saints is often taken in the Epistl●s , as else where in the New Testament , as Romans 16.14 . Phil. 4.21 . Acts 26.10 . compared with Act. 9.1 . & 22.4 .

M. Bernard teaching that men are ca●led Saints , because of the profession of faith in Christ , who maketh all true beleeuers holy and Saints : M. Robinson answereth thus . Iustif. 110. It is true you say that Christ makes all true beleeuers holy and Saints , but I deny that euery profession of faith in Christ argues a true beleeuer . A false dissembler is he and no true beleeuer , that in word pretends faith in Christ , and in deede denies him .

This is y●ur full answere , and that a worthy one . Hereby you imp●y , That none are in Scripture called Saints , nor may lawfully be so called , who be not true beleeuers , holy & Saints indeede , their hearts being purified by faith . But all in the visible Church be in holy Scripture called Saints , and may lawfully therefore be so called : Ergo , all in the visible Church ( by your wise answere ) be true beleeuers . And consequently they shall all be saued : Iohn 3.16 . For whosoeuer beleeueth , shal not pe●ish , but haue euerlasting life . If you deny that your words imply that I say , then to what purpose serue they ? certainely they are then idle , and haue not so much as the shew of answere in them , which makes as little for your credit , or cause . But grant wee this , it mattereth not much , seeing but in the lease before in plaine words ( you in effect ) teach th● same . Iustif. 107. The scriptures ( say you ) doe call men Saints , because they are Saints , and not for any other cause . Your reason followeth . For what is it to be a Saint , but to be holy ? We may well therefore thinke , that you meant as much as I affirme . I deny ( say y●u ) that euery profession of faith in Christ argues a true beleeuer . So doe we A false dissembler is he , ( say you ) and no true b●leeuer , that in word pretends faith in Christ , and in deede denies him . The same say wee . What of all this ? what makes this for you , or against vs ? Nothing at all . But besides the former implication it shewes , that your fing●rs itched to bee scribbling against the profession of faith : which for asmuch as it may and doth often fall into dissemblers , ●iues you no content : and therefore in euery one of th● visible Church you will haue besides this profession , true faith in Christ , and all the members thereof true b●leeuers , and consequently no disse●blers in the Church . Thus you shut out of the visib●e Church all hyp●crites , and yet both a little before and after , confesse that there bee such , yea many such in the Church . Reconcile . But tell me M. Robinson , why may not they that professe faith in Christ , that holy one , be therefore called holy or Saints , they haue no part of Christ his holinesse , nor his holy Spirit dwelling in them : as well as be called Christ ans , of Christ though they partake not with him in that holy annointing ? Againe , the profession of Christ an Religion , or of faith in Christ , is an holy and glorious thing : and therefore whatso●uer the persons be that thus professe , be they holy or prophane , worthily and fitly an holy and glorious name , to wit , Saints , ●ay be giuen to such .

This ( saith M. Robinson ) is all one as if you should say , The Scriptures doe not call men Saints , because they are Saints but for some other causes knowne to you . For what is it to be a Saint but to be holy ? Iustif. 107. And what to be holy , but to be of a sound iudgement , pure affections , and vnblameable conuersation ?

Reply . It is one thing to be called a Saint , and an other to be a Saint : one thing to be a Saint by nomination , an other to be such in deede and veritie . All that bee Saints indeede , are Saints by nomination , so called , and to bee called and accounted : But all that be Saints by nomination , so called by the holy Ghost , are not Saints indeede , and so to bee reputed , as you will needs haue it . For then all in the Church of the Iewes were Saints or holy indeede , forasmuch as they by the Holy Ghost are so called : and consequently they were all saued , which I trust you will not say . Deut. 7.6 . & 14.2 . this is rendred for a reason why the Israelites should not conform thems●lues to the Nations about them , neither in their religion or worship , nor yet in other things of lesse moment , as in cutting themselues , in making baldnesse betweene their eyes for the dead : For thou art an holy people vnto the Lord thy God . And Deut. 14.27 . Ye shall eate of nothing that dieth alone , &c. For thou art an holy people vnto the Lord thy God . Againe , Iam. 2.7 . Doe not they ( euen those blasphemers ) saith Iames ) blaspheme the worthy name after which yee be named ? Hereby it is plaine that we are sometimes named or called , not according to that which we be , but in some other respect , or as you say , for some other causes : else all of vs should alwaies bee such as our names pretend , then which nothing is more false . The blasphemers here spoken of were named or called Christ●ans , yet sure you will not say they were Christians indeede . They who at this day are baptised into Christ Iesus , and prof●sse faith in him , haue the worthy and glorious name of Christians from Christ , after whom they be so called : yet all such bee not true Christians : euen so all of the visible Church are called Saints , and such by nomination , and yet be not all Saints indeede , not all of a sound iudgement , pure affection , and vnblameable conuersation , as you t●ll vs .

Lastly , the Apostle might well call all in the visible Church Saints , hauing respect and relation to those in it that were Sain●s indeede , sanctified by the Spirit of God and faith in Christ Iesus : the visible Church hauing this denomination of the better part : by a Synecdoche all being called Saints , because part of them are so indeede . With this exposition maketh , that those he nameth Saints are said to be sanctified in Christ Iesus , Paul an Apostle to them that are sanctified in Christ Iesus , Saints by calling . And why might not Paul in this titl● ( Saints ) respect only the true Saints & Elect of God , as well as in some other speeches of his in his Epistles ? 1. Cor. 12.27 . & 6.11.19.20 . and namely in these : Ye are the body of Christ : your bodies are the members of Christ , your body is the Temple of the holy Ghost , which is in you . Ye are bought for a price : Rom. 8 15. Gal. 4.6 . Ye are washed , ye are sanctified , ye are iustified in the name of our Lord Iesus , and by the spirit of our God . Ye haue receiued the Spirit of Adoption . Ye are the sonnes of God , with infinite more such like . Wee see a man is said to be a reasonable liuing creature of the better part , the soule , wherein alone is both the reason and life , the body ( which is another par● ) wanting both . Thus we vse to say : Goe winnow the wheate in the barne : not naming the chaffe , though there bee more chaffe then wheate in the heape , and that the wheate cannot be well seene for the chaffe . Euen so the visible Church may bee called Saints , in respect of the better part , though the lesser and fewer in number be many : the scripture therein ascribing to all , that which is due properly and belongeth onely to some : which is vsuall in the holy scriptures as appeareth by the aforesaid testimonies , and by 1. Cor. 3.1.2 . 3. Mat. 18.17.18 . and by comparing . 1. Cor. 6.11 . with 2. Cor. 2.21 . and with 1. Cor. 5.1 . Often you tell vs the Apostles speech . 1. Pet. 2.9 . But ye are a chosen generation , a royall Priesthood , an holy Nation , &c. is to be vnderstood of the visible Church . Well , if this be so , I am sure the vis . Church ●s cal●ed , a chosen generation , in respect of the better and more principa●l part thereof , those which God hath chosen to euerlasting life , opposed to the generation of Reprobates . verse 8. Why then may not likewise in this respect visible Churches be called the Churches of the Saints . Hereunto M. Robinson answereth thus . The Scriptures neuer ascribe holinesse to a people for some fewes sake , if the rest be vnholy and prophane . This is soo●er said , then proued . And why I pray you may not the scriptures call those of the visible Church holy , for some fewes sake in it which bee indeede holy , as well as giue this witnesse of the twelue Spies which were sent to search out the land of Canaan , That they brought word againe , and said it is a good land , Deut. 1.25 . which the Lord our God doth giue vs , where but a few of them , two of the twelue thus reported , the other ten saying , Num. 13.31.32 we be not able to goe vp against the people , for they are stronger then we , a land that eateth vp the inhabitants thereof . And so brought vp an euill report of the land which they had searched . But I will disproue you by your owne words . Not three leaues after , Iustif. 115. you write thus : Here ( speaking of the vis . Church ) is no such mingle mangle as M. Barnard would make of good and bad , but all good and so auowes by the holy Ghost , though without doubt many of these were masked and hallow hearted hypocrites .

If all in the visible church be good men & so auowed by the holy Ghost , though many Hypocrites bee in it , and consequently many bad men , then all in the vis . Church be Saints , and are or may be so auowed by the holy Ghost , though there be in it many vnholy and prophane .

But the first is true by your owne confession :

Therefore the second .

Notwithstanding all this that hath beene saide , I doe not meane that notorious wicked men are to bee suffered in the church , and not to be cast out , except they repent . God fordid ; But this is it I say and meane , that albeit there be not ( through the default of the church gouernours ) a due execution of the church censures vpon the openwicked , but that through their negligences or remissenes there remaine in the church many open wicked vncorrected , that this impunity maketh not a nullitie in a church , as they of the seperation doe teach . Secondly I doe meane , and out of the premises doe learne : That albeit the church of God is to labour to preserue it selfe pure from these spots , yet it seldome or neuer attaineth to that beautie and perfection : but that some , more or lesse , bee in the true visible church , who ought rat●er to be spued out , then to haue any place there . Which commeth to passe either because these wicked persons cannot be conuicted by manifest euidence , or for want of that seueritie in discipline which ought to be in the Church .

Christ Iesus knowing this , that through the corruption of man , and wickednes of this world , there will be in the church a mixture of good and bad , holy and prophane : he hath therevpon not onely foretold this , and taught it , by compa●ing the visible church to a field , wherein groweth wheat●●nd ta●es ; and to a draw-net that gathereth things both good and b●d : but therewithall seemeth to comfort the faithfull agai●st this mix●ure and miserable co●pou●d ; assuring the e●ect that howsoeuer they shall be thus mingled with the wicked , Matth. 13.30 . a●d enemies of God for a time , euen as the wheate and tares be that grow together , yet it shall not be alwai●s so with then : but that there will come a time of separation , when that as the tares are gathered into she●u●s , to be burned , and the wheate into the barne : so the wicked shall be cast ●nto a su●●ace of fire , where shall be weeping and gnashing of teeth ; and the iust shall shine as the Sunne in the kingdome of their Father .

Apology , 45. & 61. Hereby also another error of yours is conuinced : That all the Church is defiled by retaining open wicked in it . For if in the Church from time to ti●e , the e haue beene many open wicked , as hath beene plainely shewed : how can this position of yours possibly be true ? But you will prooue it by Scripture , 1. Cor. 5.6 . A little leauen leaueneth the whole lumpe . If a known wicked man in the Church , be to the whole Church , as a litle leauen in the dough is to the whole lumpe : how commeth it to passe that the Church of Corinth by the incestuous person was not vnsanctified , all that time tydings were carrying of that notorious sinner , from Corinthus in Achata , to Paul at Philippi in Macedonia : and the Apostles Epistle carrying backe from Philippi to Corinthus ? But tha● notwithstanding all this sowring a●d defyling these men speake of , the Apostle writeth to them thus , To the Church of God which is at Corinthus , to them that are sanctified in Christ Iesus , Saints by calling That the sinne of the incestuous prson was knowne to the Church , it is hereby manifest , in that the Apostle doeth so sharpely rebuke them , for that they had not excommunicated him , which otherwayes he could not iustly haue done . That all this time notwithstanding his sinne was knowne , the Saints at Corinth held communion with him , and he with them ▪ and were all of the same body & societie , it is likewise manifest by these words of the Apostle : 1. Cor. 5.2.13 . Put away therefore from among your selues that wicked man . Hore is an open wicked man in the church of Corinth , 1. Cor. 5.2.13 . and not onely he , but sundry more , as appeareth by , 2. Cor. 12.20.21 . and by diuers other places : and yet notwithstanding a true church . Concerning this place of Scripture , A litle leauen leaueneth the whole lumpe , and some other Scriptures peruerted by you I forbeare to speake here , because I haue occasion to say something of them hereafter .

If 〈◊〉 shall thinke that I neede not to haue spent so many words , to prooue the mixture of good and bad in the Church , and that in the same there haue beene and remained many open wicked : Albeit the Brownists deny such confusion and mixture , yet thye make no great matter of it ; neither doe they from thence conclude that our church is a false church , nor iustifie their seperation , setting downe this for a cause and reason thereof : If any ( I say ) thinke thus , they shall see by their owne words here following , as partly also we haue heard before , that they doe greatly mistake the matter and them ; and that besides the conuincing of this their error , there was iust cause of the pursuing hereof , to the full according as I was able . Defence of the Churches and Ministers of England , 7. Counterp. 3. Your people ( saith M. Fr. Iohnson ) are not seperated from the world , but stand in confusion with it ; and therefore cannot bee deemed a true church of God , and the people of Christ : But leauing this man let vs heare what M. Ainsworth saith thereunto in a booke lately published , called the Counterpoyson .

We forsake ( saith he ) your church for this maine corruption , that all sorts of prophane and wicked men haue ben and are , both they and their seede , receiued into and nourished within the bosome of your church : contrary to the first couenant of our redemption , wherein God with his own mouth pro●laimed a perpetuall enmitie and warre against the serpent and his seede , which the woman and her seede should wage , though with the bruysing of the heele thereof . Gen. 3. Contrary also to the example of all Gods churches since the world began , who alwayes were seperated from the vngodly , as the Scriptures shewe . Now that this is a corruption among you your selues haue taught , saying and complayning that in the church are swarmes of Atheists , Idolaters , Papists , sectaries , witches , charmers , sorcerers , murtherers , theeu●s , adulterers , lyars , &c. This testimony being true , I hope your selues now will be ashamed , to pleade that such a people are Christians , and to be communicated with , or deny that we may seperate from them in things concerning God . And a little after saying there are , 4. causes of their seperation , he telleth vs that the first of them concerning the people , meaning because of the mixture of bad with good which is among vs .

Seeing the falsehood and vanit●e of these and the rest of the lines here following doe manifestly appeare by the premises : I wil not bee so vnwise as at large conuince you the second time : onely , by the way as it were I will say a word or two , as I shall see cause . That wicked men , that is , open wicked men ( for that is your meaning , ) are not to be suffered to remaine in the church , we acknowledge ; especially if they be very vile and abhominable , dogges and swine : and that where such a thing is endured , it is a corruption and the sinne of that Church .

We likewise confesse , that in our church are many open wicked . So that in proouing that which we freely confesse to bee true , ( where about M. Ainsworth hath spent a great part of his Counterpoyson , ) you deale very childishly But if passing by this you hereafter prooue that we deny , you shall quit your se●ues like men : Gen. 3.15 . In the meane season wee haue two proofes or arguments from you , such as they are . It is ( say you ) contrary to the first couenant of our redemption , I will put enmitie betweene thee and the woman , and betweene thy seede , and her seede ; hee shall breake thine head , and thou shalt bruise his heele . The next t●me you write conclude from this Scripture , that the being of open wicked in the Church , doeth nullifie a Church , and giue iust cause to the godly of seperation . If this you cannot , ( wherof I am very sure ) you abuse both this Scr●pture and the reader . You imply here and teach expressely else where , That the couenant of redemption and saluation God made with the visible church : That this is false , I haue made plaine hereafter , and wil not therefore speake of it heere . Note their peruerting of Scripture . Where learne you by the woman and her seede , to vnderstand Christ and the visible Church ? you haue not beene taught this of God . Besides you contradict your selfe . For in your confession of Faith you vnderstand this Scripture of the inuisible Church . Art. 5. Where for proofe of this that the Elect all and onely are redeemed , you alleadge , Gen. 3.15 I will put enmitie , &c. You intimate also that the perpetuall enmitie that is in the world for Religion , is betweene them onely that are in the Church , and them that are without : and that there is no enmitie , but all amitie and friendship among those that are in the visible Church . They all beare vnfai●ed loue one to another , as in your description of the visible Church you teach . You might be of the Fami●y of loue ; Familists , and not Brownists , by this doctrine of yours . The holy Scriptures shew vs the direct contrary . That euen in the Church and betweene the members thereof , there hath beene perpetuall enmitie and deadly hatred : whence it hath alwayes beene that that some of the Church haue slandered , raised vpon , and saide all manner of euill against the godly , and often times spoyled them , not onely in their good name , but also in their goods , banished imprisoned , and put them to death . Caine belike had no enmitie to Habel , nor Esau to Iacob nor Saul to Dauid nor the Scribes and Pharisees to the faithfull then liuing . Your s●cond reason is , That since the world beganne , there was neuer in the Churches of God , a mixture of wicked and prophane with the godly , but the godly were alwayes seperated from the vngod●y : And therefore ought to be so at this day . Prooue the Antecedent , and we will graunt you the conclusion : Haue I not shewed that this mixture was in the families of Abraham and Isaack , wherin the Church was shut vp for a time ? Also in the Church in Moses time , in Dauids time , and the ages succeeding him ; and lastly in the dayes of Christ ? Nay I haue made it plaine that in Dauid , Isaiah , Ieremiah , Micah their times , there were not only wicked men , and open wicked , but so many wicked and vngodly in the Church , that there were scarce any godly to bee found : Psal. 12.1 . according to that complaint of Dauid vnto God Helpe Lord , for there is not a godly man left . In like manner did the church swarme with wicked , yea open wicked when our lord Iesus was on earth , as hereafter shal be made euident . Counterp. 23. How far are you then from the truth who teach , That there neuer haue beene prophane and wicked men in the Church , and that this is contrary to the example of all Gods Churches since the world began , Obserue their abuse of holy Scripture . who alwayes were seperated from the godly , as you say : and againe in these words : They cannot shewe any true church , since the beginning of the world , but was of a seperated people . Gen. 6.1.2 . & 12. Leuit. 20.23.24 . Ezr. 6.21 . Act. 2.40.41 . & 19.9 . &c. If for confirmation of this grosse and palpable error , you should cote as many places of Scripture , as there be heares of your head , it would doe you no good : but onely shewe that you feare not to peruert holy Scripture , & to take the name of God in vaine , no more then a fish to drinke water .

And here marke I beseech thee , Christian Reader , wherein we and these Seperatists differ as touching seperation . Wee acknowledge a seperation of the people of God and professors of true religion , from all those which make no such profession , & so are without the Church . Thus the Iewes vntil the death of Christ , were seperated from the Gentiles . Thus in the Apostles time , and after , the Saints ( that is , the professors of Christian Religion ) in Rome , Corinthus , Ephesus , Galatia , &c. were sep●rated from their neighbours , being heathens and infidels . And thus are we seperated from all Pagans , Turkes , and Infidels . Of this seperation the Lord speaketh Leu. 20. I am the Lord your God which haue seperated you from other people , Ver. 26.24 . that ye should be mine . This seperation agreeth with the Scriptures , and hath good warrant from the same : and thus farre you and we agree . But you rest not here , but require besides a seperaration in the Church , and among the aforesaid professors , vrging and enforcing this , that the godly in this societie must seperate from the wicked , and haue no religious communion or fellowship with them . Ephes. 5.11 . 1. Cor. 5 . 9.1●.11 . Herein we differ . Yet wee confesse that the godly must be seperated from the euill manners , customes , and fashions of the wicked ; that they may not haue any fellowship with them in the vnfruitfu●l workes of darknesse , neither may th●y haue them to be their familiars : in these & such like respects , the righteous must seperate from the wicked in the Church , and haue nothing to do with them . But that they may not communicate together in diuine worship , but must seperate in things concerning God , this seperation is manifestly repugnant to the Scriptures , as appeareth by the premises , and shall further appeare hereafter . In the meane season this I affirme , that if this doctrine of yours were true , then for as much as in all ages there were aboundance of notorious wicked men in the Church of the Iewes : the Prophets , Christ , and his Apostles should haue had no communion with them , at least in their Synagogues : the contrarie wherevnto you both know and acknowledge . Then also there ought to haue been a seperation made at Corinthus , and in the Churches of Galatia , not only from the Infidels and grosse Idolaters amongst whom they liued , but also betwixt the Saints and professors of Christian Religion : seeing among them there were diuers knowne wicked men , as is in the next Chapter made manifest . But wee read of no such seperation made or yet vrged by the Apostle , either among the Corinthians , or Galatians , or any other of the Churches to whom hee writ : Therefore there hath not been in former times , nor ought to be such a seperation in the Church as you speake of , to wit , betwixt the godly and the vngodly .

If any obiect here 2. Cor. 6.14 . &c. I answere , that the Apostle perswades the Christians at Corinth to seperate from , and to haue no communion with the idolaters their neighbours in their false and idolatrous worship or idol feasts , and not to a seperation among themselues : The seperation pressed by Paul-was betweene them in the Church , and those which bee without , which we deny not : and not a seperation in the Church betwixt the godly and the wicked there , which is that you vrge , and we gaine say .

But I returne to M. Ainsworth . Counterp. 133. A third argument for confirmation of the point now in hand , hee hath in another place , which may fitly be inferred here . Seperation ( saith he ) from the vngodly vnto this day is resisted , and pleaded against , and the holy scriptures vnsufferably abused to maintaine a confuse mixed multitude , of all sorts of people to be a true Church . But Christ is no Mediator for such a mixture , as himselfe said to his Father : I pray not for the world , &c. Ioh. 17.16 . Your reason is this . Christ is the Mediator of euery true vis . Church : But Christ is not the Mediator of any confused and mixt company , consisting of all sorts of people : There●ore no confused and mixt company is a true visible Church . Wee deny your Proposition , and say , That Christ is the Mediator of the inuisible , and not of the visible Church : but in respect of them in it that are of the inuisible . You tell vs heere secretly , and after in expresse words , That Christ is the Mediator and Aduocate of the visible Church , and for proofe thereof alledge Ioh. 17.9.16 . and afterwards 1. Tim 2. ●5 . 1 . Ioh. 2.1 . Act. 4.12 . Counterp. 131. Note their peruerting of Scripture . If this Proposition of yours be false , as in the last Chapter of this booke is made manifest , then are these Scriptures abused by you . The 9. and 16. verses of the 17. of Iohn are spoken and meant of the eleuen Apostles . The same you apply to the vis . Church : herein you abuse the Scripture , though alwaies I confesse this holdeth not . In the former of these verses of the eleuen Disciples . Iesus saith thus : I pray for them : I pray not for the world , but for them which thou hast giuen mee : for they are thine . Behold your proofe , and how you doe vse the Scripture , who tell vs so often of our abuse thereof . Christ prayeth for , or is the Mediator and aduocate of the Apostles Ergo , he prayeth for , and is the Mediator and Aduocate of the vis . Church . By ( world ) here all men of iudgement vnderstand the Reprobate , for thereby must needs be meant those for whom Christ prayeth not , and such are the reprobate generation : you say thereby is meant a confuse mixed multitude , wherein your selues acknowledge be many of Gods chosen . I hope this also is an abuse of holy Scripture . The words of the 16. ver. are : They are not of the world , as I am not of the world . Where our Sauiour affirmeth , that to bee in part true of his Disciples , which was wholly , and altogether , and perfectly true of himselfe : that though they were in the world , yet they were not of it , that is , worldly minded , affecting and chiefely desiring and seeking after the things of this world . This testimonie of Iesus you produce to proue , That a true visible Church is not a mixt company consisting of all sorts of people good and bad : or , That Christ is no Mediator for such a mixture . For proofe of whether so euer of these you meane it , who seeth not , that this Scripture is likewise abused by you . 1. Whether you or we then do vnsufferably abuse the Scriptures , and namely touching the mixture of bad with good in the Church , let the godly Reader now he hath heard vs iudge . Oftentimes you tell vs of this abuse . The word , say you , Counterp. 171. pag. 171. is vnsufferably abused to the maintenance of the confusion that is among you . This doth as ill beseeme you , as a common Strumpet to call an honest and sober matron , Whore . But let vs heare what M. Ainsworth saith further against this confusion or commixture of all sorts in the Church .

Your church ( saith he ) hath the essentiall note of a false church , Counterp. 14. namely a confuse prophane worldly people . Thus can I proue that the Church in Dauids time , in Isaiah his time , and other of the Prophets , and the Church of the Iewes in the dayes of Christ were false Churches : for they had this essentiall note of a false church .

The reformed Churches ( say you ) consist of a separated and voluntary people , whereas yours are confused and compelled . Counterp. 16. Fye M. Ainsworth . Are there no wicked men in the reformed Churches ? Hee hath not reformed and taught his tongue to speake the truth that will say so . The harmonie of Confessions , Harmonie 312. Beza in Mat. cap. 13. ver. 24. Amandus Pola . Partit . Theolog. 311. Pisc . in Mat. cap. 3. ver. 12. Beza , Polanus , Piscator with other learned Writers of the said Churches , in the thesi affirme the contrary , which sufficiently disproueth this . There was neuer a a I meane nationall churches . Church in the world so thoroughly purged and reformed as you speake , nor shal be to the end of the world . It is no maruell then though the Church of England , be a confused people . Nay the truth is , It is not possible it should be free from this confusion : For the Scripture must be fulfilled : which for this cause compareth the visible Church to a draw-net , and to a field , wherein bee mixed and grow together wheate and tares .

M. Crashawe asking of the Brownists , what fundamentall heresie our doctrine doth maintaine . You answere thus : Counterp . 245 The vnlawfull commixture of the children of God , and children of the Diuell , in one Church and communion ; is a fundamentall heresie being stiffely maintained . All the Scriptures condemne it ; all well reformed Churches auoid it ; nature it selfe teacheth to abhor it : yet in such profane communion your Church abideth ; and you will not endure to heare of a separation . To this effect also you speak in another place ; That this is a sinfull commixture , Counterp. 123. and an high transgression , and that it is the ouerthrow of the maine ground of the Gospell ; which euer since it began to be sounded in the world , hath proclaimed a separation of the children of God , from the children of Belial . What thunderbolts are these ? Vnlawfull , sinfull , an high transgression , ouerthrowing the foundation of the Church , and Gospell . If you had consid●red that the greatest part of the visible Church are Reprobates , as Christ teacheth vs in the Parable of the Sower ; and of the King marrying his sonne ; Mat. 13.3 . & 22.1.14 . Communion of Saints 1.2 . and in that short speech of his , Many are called but few chosen : and that all Reprobates are the Diuels children : you would neuer sure neither here , nor else where haue taught , as in eff●ct you doe , That in the visible Church there are no children of the Diuell , and that we may haue no communion with them , but must separate from them . If there be not a mixture of the children of God , and the Diuels children in the visible church , then the visible Church is a company of Gods children onely , hauing none of the children of Belial in it : Tell me then ( I pray you ) whose children Cain , Ismael , Esau , Saul , and Absalom were : and generally the people that liued in Isaiah his time , Isaiah 1.10 . to whom the Prophet speaking , saith , O Princes of Sodome , O people of Gomorrah : and generally the Scribes and Pharisees that liued in the dayes of Christ . By your doctrine they were the children of God : For all of the visible Church ( say you ) are Gods children ; there is no mixture in this societie of the Diuels children with Gods : But Cain , Ismael , Esau , Saul , and the rest aboue mentioned were of the visible Church : Therefore the children of God . What your euasion will bee here , I declare hereafter , and shew that it will not helpe you . That we may haue religious communion with the children of the Diuell , is likewise there proued , and your obiections answered . In the meane season I must tell you , That the open wicked in our Church may be accounted , and in the iudgement of charitie deemed the children of God , as well as the aforesaid members of the visible Church . That there is a commixture of Gods and the Diuels children in the visible Church wee doe stiffely maintaine . This ( say you ) is a fundamentall heresie . If there be no other and worse fundamentall heresie maintained in our Church then this , as it should seeme ( to your knowledge ) there is not : then assure your selues that the foundation of our Church standeth stedfast and vnmoueable , not onely against you , who are but flesh and bloud , but euen the D●uell himselfe . The commixture of the children of God and Belial in the Church , and Church assemblies , neither euer was , nor can possibly be auoided : and therfore you tell vs that which is vnpossible to be true , that all well reformed Churches auoid it . If the mixture of Gods children and the Diuels in the same Church assembly bee a prophane communion : I feare there was neuer ye● holy communion in the world . Counterp. 223.

These Ministers ( say you ) hauing missed at first of the question ; the further now they goe , the further they stray ; and run themselues out of breath in vain . For neither the examples of Melchisedec , Iob , Cornelius , &c. nor their reasons following , of two other meanes of gathering the church than by the preaching of the Gospel : Thirdly of the preaching of M. Wickliff &c. 4. & 5. of course that Q. Elizabeth tooke for bringing the Gospel in againe , &c. none of these ( you say ) will proue , either that open prophane wicked persons , may be receiued and kept in the bosome of the Church ; or that there be not multitudes of open prophane and wicked , members of the Church of England . There present lamentable estate proclaimeth this latter to all men that haue conscience ; their own writings also heretofore doe strongly confirme it : and all the Scriptures cry out against the former ; and teach a seperation ; as before in this Treatise , & in sundry other bookes is manifested . Thus these Ministers haue passed by the maine controuersie . These are your owne words without adding or detracting from them .

Wee must vnderstand certaine Ministers among vs hauing written something against them of the Separation , in the defence and maintenance of our Church , worship , and Ministerie , for their owne priuate vse , and benefit of some few others , that M. Bernard hath published part of that Treatise , ( part only I say , as appeareth by the 164. pag. of his booke called The Separatists schisme ) and that therunto M. Ainsworth hath returned an answere . In this answere generally he tels vs , They haue vnitie like a company of fooles , Counterp : 225 Pro. 2.6.9 . applying to them that prouerbe of Salomon . A thorne gets vp in a drunkards hand , and a Parable in the mouth of fooles . And particularly hee confirmes it h●re . For they haue missed the question , as he saith ; and passed by the maine controuersie . Now who knoweth not that there is great folly in this , and that wise men doe seldome or neuer so farre forget themselues . That wee may the better iudge betweene these opponents ; betwixt this wise man on the one side , and these fooles ( as he pleaseth to call them ) on the other ; and whether he or they mistake the question and point in controuersie , wherein there is indeed great folly and want of wisedome , let vs heare what it is which these Ministers haue written , wherevpon this imputation is grounded .

The Separatists schisme 181.182.183 . &c. The first thing ( say they ) which they of the Separation obiect against the whole body of our Church , and of our parish assemblies is this : That it was not gathered by such meanes as God in his word hath ordained and sanctified for the gathering of his church . And that thus you obiect , they proue by two testimonies of your owne , and then immediately returne therevnto the seuerall answeres here following . First ( say they ) wee may esteeme them a true Church , ( and so our owne ) of whose present profession and faith we are well assured ; though wee cannot see , by what meanes they were first gathered . Else may we still doubt whether Melchisedech , and the families of Iob and Cornelius were true Churches or members of the Church : because wee cannot finde how they were first gathered and conuerted . Secondly , wee might be rightly gathered to the society and fellowship of the vis . Church , by other meanes then by the preaching of the Gospell . Thirdly , our Church was gathered by the preaching of the Word , which is the meanes God hath appointed for the gathering of a Church , as your selues doe teach . And here they bring in the preaching of M. Wickl●ffe . Fourthly . This ( say they ) being proued , that there was a true Church in this land before her Maiesties raigne ; the question must not be whether the meanes shee vsed were the right meanes , for the first calling and conuerting of a people to the faith ; but whether shee tooke not a lawfull course for the recalling and revniting of her subiects vnto those true professors , whose fellowship they had forsaken . Fiftly , and lastly , though the solemne couenant to renounce idolatrie , and to cleaue to the truth , be not absolutely necessarie : yet was that also required and performed in the beginning of Queene Elizabeths Raigne . Tell mee now M. Ainsworth : doe you not hold and maintaine that our Church was not rightly gathered , to wit , by the preaching of the word , and therevpon doe co●demne vs for a fals● Church ? Yes haue not these Ministers therevnto returned a most direct answere ? The indifferent Reader cannot but by the aforesaid heads and summe of their answere see and acknowledge it . With sinne and shame inough then doe you affirme , That these Ministers haue in their fiue seuerall answeres ( as your selfe points them out ) missed the question , and passed by the maine controuersie . No lesse vnconscionably and vnhonestly deale you , in bearing your simple Reader in hand , that these said Ministers indeuour to proue by the examples of Melchisedech , Iob &c. and the rest summed vp before , both these points following , or at least one of them : either that open prophane and wicked persons may be receiued and kept in the bosome of the Church ; or that there be not multitudes of open prophane and wicked , members of the Church of England : whereas they intend no such thing , neither haue they a word tending this way : nay abhor with their brethren to affirme either . Y●u doe therefore slander vs , when and as oft as you charge vs to say , That the open prophane may lawfully be receiued and kept in the Church , and to deny that there be any such in ours . And in disprouing both these , the one by the t●stimonies of our owne men , the other by the sacred Scriptures : what doe you else but pull down that building , which your selues with your own hands , not we , haue erected and built vp . Thus doing you haue bestowed a great deale of labour to as small purpose as he that casteth stones into the ayre : pursuing your owne shadow , instead of our bodies . All that we maintaine here and by the grace of God will against men and Angels is : That the being of open wicked men in it doth not destroy a church , Against this you should haue argued , or held your peace , but we heare not a word to any such pu●p●s● . I●stead thereof you proue the aforesaid positions which we in comm●n hold with you . Whether you now , or the Ministers , haue missed the question , and passed by the maine controuersie , ( as in other cases , so here ) a blinde man may see . It had be●n well you had fi●st plucked out the beame that is in your owne eye , then should you haue seene more cleerely to pull out the mote out of your brothers eye , if any be there .

More against this commixture of good and bad in our Church , who list and hath the Counterpoyson may reade pag. 9. and 27. 28. and 60. and 70. 76. 101. 212. 213. And here by way M. Ainsworth , I must needs tell you , this booke of yours is falsely called Counterpoyson : for it is not a preseruatiue against the poyson of false doctrine , as the title pretendeth , but indeede full of such poison : the receiuing and beleeuing whereof is as dangerous to the soule of man , as poison receiued is to the body .

Now that wee haue heard M. Iohnson , and M. Ainsworth , we will likewise heare what M. Robinson saith , concerning this separating from the world , and the causes of their separation . Separation ( quoth he ) from the world , and so from the men of the world , Answere to a Censorious Epistle pag. 4. and so from the Prince of the world that raigneth in them , and so from whatsoeuer is contrary to God , is the first step to our communion with God , and Angels , and goodmen , as the first step to a ladder , is to leaue the earth .

Before we haue beene taught ( if we be so foolish as to learne of them , ) that a visible Church is a company of people called and seperated from the world , this man now instructeth vs in the meaning of this last clause : That by seperated from the world , they meane from the men of the world , that is , earthly minded men , whose hearts and affections are set of this world , and the things thereof . So that a true visible church is not a mixt company , whereof some doeth chiefely desire earth , and earthly things : others heauen ; some this world , and others the world to come : but all of this societie are rapt and rauished with a desire & longing after the world to come , and the ioyes there : despising this world , with the glory and pompe thereof : who though they be in this world , yet are not of it . Thus you shut out of the visible Church all hypocrites and all wicked men as well those which be separately as openly wicked for as much as all hypocrites and men of this world : to whom you deny a being in the Church : because a visible Church is a company seperated from such . And whereas in the visible Church there be some children of the diuell , if not in appearance yet in deed and trueth , and are not all the children of God adopted in Iesus Christ , you tell vs that in the visible Church there are none of the diuels children : for the diuell raigneth in all his children : But you say in the visible Church there bee none in whom the Prince of this world the deuill raigneth , for it is a company seperated from all such : Therefore in the visible Church , there are no children of the diuel : and so by consequent are all the children of God by faith in Iesus Christ . But these things you knowe and acknowledge to be false : that therefore from whence they are inferred , which all of you stiffely hold and maintaine , to wit , that the visible Church is a company of people seperated from the world , is likewise false .

This generaall doctrine of theirs , he thus applieth to vs . Answere to a censorious Epistle . pag. 5. Which seperation the church of England neither hath made , nor doeth make , but stands actually one with all that part of the world within the kingdome , without seperation : for which cause amongst others , we haue chosen by the grace of God , rather to seperate our selues to the Lord from it , then with it from him , in the visible constitution of it .

It is true , we neither haue made nor goe about to make a seperation from the men of this world , and betwixt them whom Christ by his spirit ruleth , and them in whom the Prince of this world raigneth : This passeth our skill and power , and is such as is vnpossible to be performed by vs . Our Lord Iesus onely can and will doe this by the Angels in the day of his glorious comming to iudgement . And where you say , that wee stand actually one with all that part of the world within the kingdome , it is false and slanderous : For we onely stand actually one with all those in the kingdome that professe the same religion with vs : which the Pap : among vs , ( who be not a few ) with whatsoeuer other hereticks , or schismatiks , do not , except it be in hypocrisie , which we cannot hinder , but must leane to God : & therfore I say we stand not actually one with all in the kingdome : except there be in our land no Papists , no Heretickes or Schismaticks . If you obiect heere our Church Papists , and say that we receiue Papists into our Church , and communion with vs . It is answered already : and I adde , They professe to be of the same Christian Religion with vs , and to forsake poperie , in comming to our publike assembles , and pertaking with vs there in the holy things of God . If they doe this hypocritically , what is that to vs ? But especially marke that this is one cause of their seperation , yea a principall cause thereof , as he saith in another place . In these two respects principally , Answere to a censorious Epistle . pag. ● your Babilonish confusion of all sorts of people in the body of your Church , without seperation , and your Babilonish bondage vnder your lords the prelates we account you Babylon , and flee from you . And speaking of this want of seperation , Ibid. 43. and confusion else where , he hath these words : It is not by our sequestration , but by your confusion , that Rome and hell gaines . Your odious commixture of all sorts of people in the body of your Church , in whose lap the vilest miscreants are dandled , sucking her breasts as her naturall children : is that aduantageth hell . Wee see how this man condemneth the mixture of good and bad , godly and vngodly in the Church : calling it an odious commixture confusion , and Babilonish confusion : that principally for this , and one other cause they account vs Babylon , and flye from vs . And yet hath this commixture of all sorts of people , beene euer in the Church , as hath beene manifested out of the sacred Scripture . What age then could these men haue liued in , wherein they might not for this cause as iustly haue seperated from the Church , and haue accounted it likewise Babylon ? It cannot be denied but that in Sauls raigne there were most vile men dandled ( as you tearme it ) in the lap of the Church , considering he himselfe the head of that people was so vile : Nay , by the booke of the Psalmes it is euident , that in Dauids time there were store of leawde and vile men in the Church . Psal. 12. & 69. And so were there in the dayes of Isaiah , Ieremiah , and other of the Prophets . Yea what say you M. Robinson to the age wherein Christ Iesus liued and his Apostles ? The Scribes and Pharisees then were most vile miscreants , and they being princip●l members in the Church , as the eyes re in the body it must bee confessed that they did sit in the lappe of the Church and sucked her breasts as if they had beene her naturall children . No lesse vile were those that had crept into the church of whom Iude speaketh . Yet notwithstanding this commixture and Babilonish confusion as you call it , did neither the Prophets , nor Iesus , nor his Apostles seperate from the Church , but had religious communion with this confused society consisting of all sorts of people . The commixture then in our Church you speake of , is no iust cause of seperation , and why you should account vs Babylon . But r●turn● we to M. Robison .

Ibid. 4. The seperation wee haue made in respect of our knowledge , and obedience , is indeede late and newe , yet is it in the nature and causes thereof as auncient as the Gospel , which was first founded in the enmitie which God himselfe put betwixt the seede of the woman , and the seed of the serpent , G●n. 3.15 . Which enmitie hath not onely ben successiuely continued , but also visibly manifested by the actuall seperation of all true churches , from the world in their collection and constitution , before the Lawe , vnder the Lawe , and vnder the Gospell , Gen. 4.13.14.16 . & 6.1 , 2. & 7.1.7 . with 1. Pet. 3 , 20.21 . & 12. Leu 20.24.26 . Neh. 9.2 . Ioh. 17.14.16 . Act. 2.40 & 19.9 . 1. Cor. 6.17 . A●swere .

If we speake of practise among vs , your seperation is as auncient as Browne , who first caused , or at least greatly furthered that seperation and schisme from our Church : where vpon you are called Brownists . But if you speake of the doctrine , August . Tom. 7 contra . Cresco ; Gram. lib. 2. cap. 34. then is it as auncient as Donatus , after whom some were called Donatists , or rather as some schismaticks in Cyprians time , of whom Austen writing against the Donatists maketh mention . That the visible Church is not a mixt company , consisting of good and bad but is a company seperated from the world , that is , from the men of the world , or a seperated company of righteous men , which all of you doe hold : this I say is neither founded of the Lawe nor Gospell , nor any part of Gods word , but in the bottomles pit by the diuell the father of lyes , I meane , of all lying and false doctrines : and was long since published , August Tom. 7 Coll●ti●n●bus cum Donatists . and contended for by the former heretickes , specially the Donatists : who for this cause seperated from the Church of God in their times : and is now after many hundred yees renewed by you . He that giues eare heere to you , and to M. Ainsworth before ( brethren in error ) where he saith , Counterp . That the mixture of all sorts , that is , good and bad in the visible Church , is contrary to the fi●st couenant of our redemption , wherein God proclaimed a perpetuall enmitie and warre against the serpent and his seede , cannot but thereupon coniecture or col ect these two things . First , that this enmity you speake of , is not in the visibl● church , and to be found among the members thereof ; but betw●xt the Church and the world : and all in the visible Chur●h are at peace among themselues , and haue mutuall loue ●ach to other : according to your desc●ipt●on of the visible Church : That it is a company knit together by the bond of peace , and loue vnfained . 2. That there are none of the serpents seede within the visible Church , that is , none of the diuels children ; or no wicked , neither secretly nor openly wicked : for the secret wicked be as well his seede , as the open wicked : these conclusions necessarily follow of these your premised lines , the scope and drift of them considered : which if you will proue vnto vs , we will embrace the seperation you contend for . In the meane season knowe ye that wee from our soules abhorre both your doctrine and practise , and condemne them to the pit of hell , where this and all false doctrine was first founded . But tell me M. Robinson , whether that enmitie betweene the seed of the woman , and the seede of the serpent , is not to be seene , or as you speake visibly manifested in our Church , notwithstanding we haue not this actuall seperation you speake of . I hope you will acknowledge it is so manifest , that a man cannot chuse but see it , if hee feare God feele it also . Why then doe you say , that this enmitie is visiblie manifested by this actuall seperation : Seeing it is to bee found wher this seperation is wanting . But let vs heare M. Robinson speake once more .

Pag. 33 : How we would haue behaued our selues in the Temple , where the many changers were , and they that sold doues , we shall answere you , when you prooue your Church to be the Temple of God , compiled and built of spiritual hewen and liuely stones . 1. K. 5.17.18 . & 6.7 . 1. Pet. 2.5 . And of the Cedars firres , and thyne trees of Lebanon , 2. Chron. 2.8 . framed and set together in that comely order which a greater then Salomon hath prescribed : vnto which God hath promised his presence . But while we take it to be ( as it is ) a confused heape of dead , and defiled , and polluted stones , and of all rubbish , of briers and brambles of the wildernesse , for the most part , fitter for burning then building , we take our selues rather bound to shewe our obedience in the departing from it , then our valour in purging it , and to followe the Prophets counsell in flying out of Babylon , as the hee Goate before the flocke , Ier. 50.8 .

Heere is another conuiction of our Church , and confirmation of their Doctrine , to wit , that a visible Church , is a company seperated from the world , that is , a company consisting of righteous men onely , hauing in it none that bee of this world . This conuiction is grounded vpon the confusion or commixture of good and bad in our Church . We are a confused heape of dead , and defiled , and polluted stones , and of all rubbish , and fewe liuing stones : whereas the true visible Church is built onely of liuely stones , spiritually hewen and squared . Whereupon Barrow saith , That the visible Church enioyeth a most humble , meeke , obedient , faithfull , and louing people , euery stone liuing , Elect , and precious , euery stone hath his beautie his burden , and his order .

This latter which we deny , to wit , A true d●scription of the visi● Church . pag. 2. That the visible Church is built onely of liuely stones , you seeme to your selues to proue by 1 Pet. 2.5 . and to that purpose you quote it very often . We answere , that this place of Peter is true onely , and to be vnderstood of the militant Church , or whole company of the faithfull ( members of the inuisible Church ) who alone are endued with the Spirit of God , which is the Spirit of Life : whereby of dead , they are made liuing stones ; that is , of men dead in sinne , able to liue vnto God . These onely haue the life of God in them , and so onely are these liuely stones : Ephes. 4.18 . of which life many of the visible Church are destitute , hauing no more power , or abilitie to doe those things which are pleasing to God , then a stone to mooue it selfe . Such are all the reprobates , all the Hypocrites , and wicked in the Church . Of the visible Church therefore this cannot bee meant , seeing many of it are dead stones . Obserue also , that those who here be called liuely stones , are saide to be made a spirituall house , as being that house or habitation wherein God dwelleth by his Spirit : whereof that materiall Temple built by Salomon , ( wherein God did dwell , and was present after a speciall sort , ) was a type and figure . But the Elect onely , or those of this societie who be effectually called , make this Spirituall house , for as much as in them alone the Spirit of God and of Christ dwelleth : Therefore the Elect are meant by these liuely stones , and not the visible Church , in many of which the Spirit of God doeth not dwell , But Sathan by his Spirit . Moreouer , those heere called , or compared to liuing stones , are said as an holy Priesthood to offer vp Spiritall Sacrifices acceptable to God by Iesus Christ : which many of the visible Church neither doe nor can doe , their sacrifices being an abomination to the Lord . By these liuely stones therefore are not meant the visible Church and the members thereof , as you euery where doe tell vs .

But how prooue you that the Temple built by Salomon , was a type and figure of the visible Church vnder the Gospell , and those goodly carued and polished stones , whereof it was builded , 1. Kin. 8.10.11.12 . of the members thereof ? I for my part doe thinke cleane otherwise : that by that glorious Temple , wherein God as in his house , and the place of his habitation dwelled , and which the Lord sometimes filled with h●s glory , was signified : First , Christ Iesus in carnate , and made man ; in whom all the fulnes of the Godhead dwelleth bodily . Col. 2.9 . Destroy this Temple , and in three dayes I will raise it vp againe , 20. Then saide the Iewes , fortie and sixe yeeres was this Temple a building , Ioh. 2.19 . and wilt thou reare it vp in three dayes ? But he spake of the Temple of his body . Secondly , that the inuisible Church , and misticall Body of Christ , in whom God also dwelleth by his Spirit : whereupon they are called the Temple of God , the Tabernacle of God , the habitation of God by the Spirit , and in this place of Peter a Spirituall house , and liuing stones . True it is M. Robinson that in our Church , there are dead , defiled , and polluted stones , rubbish , bryers , and brambles of the wildernesse , fitter for burning then building , nay I grant you all that you vpbraide vs with , and obiect against vs , that wee are such for the most part : what then ? Are wee therefore a false Church ? This is that you doe from hence inferre and conclude . O foolish men , and vnwise . Is euery one in the visible Church a liuely stone , and all the matter thereof fit for building , and none for burning ? This you here imply , and Barrow plainely affirmeth . Then in the visible Church there are no reprobates : for they I am sure are fit for burning , and not for building . Prou. 16.4 . Matth. 13.40 . & 25.41 . They are made ( saith Salomon ) for the day of euill . And Iesus thus : The tares are gathered , and burned in the fire . And againe , depart from me ye cursed , into euerlasting fire . I hope the rubbish , the bryers , and brambles in our Church , are no more vnfit for building , nor more fit for burning , then tares be : which are so mixed among the wheat , that without danger to the wheat they cannot be weeded out , nor seperated from it vntil the haruest . But tel me I pray you when the church was without this rubbish , bryers and brambles you speake of . It is cleere by the Scriptures , not in the daies of the Apostles , nor of our Lord Iesus ; not in Isaiah his time , nor Ieremiah his time , nor yet any of the Prophets . Not in Dauids time , nor in Moses time , nor yet when the Church of God was shut vp in a Family : for in Isaack his family there was an Esau , as well as a Iacob ; and in Abrahams , an Ismael as well as an Isaack : nay there was some of this rubbish to be found in the Church , when it consisted but of eight persons , yea but of foure . Nay , this will proue your ancient Church at Amsterdam to bee Babylon , at least if any credit be to bee giuen to the report of diuers who haue been in , and of that Church ; to the printed bookes of M. White , and G. Iohnson , and that of late set forth by foure : wherevpon some haue left and forsooke that Church , and come backe to ours . It may bee also M. Robinson that for this cause , you your selfe haue left both M. Iohnsons Church then and M. Ainsworths also . I will therefore say nothing of their Congregations , but onely aske you a question or two concerning your owne , Is your Church the Temple of God , compiled and built of spiritually hewen and liuely stones ; and of the Cedars , Firrs , and thine trees of Lebanon ? Are there no dead defiled , and polluted stones therein , no rubbish , but all liuely stones , elect and precious ? No bryers , nor brambles , but all vines , bringing forth pleasant Grapes ? No wicked and vngodly men , but all Saints , sanctified by the Spirit of God , who dwelleth in his Temple , giueth life to euery stone thereof , and causeth euery branch of the Vine to bring forth fruit ? Surely then are not ye also a true visible Church : for it is a mixt company consisting of good and bad ; godly and vngodly , as hath been proued at large : But such a societie is not yours , and therefore not a true visible Church . At least this proueth you not to bee a true visible Church , as you imply it would proue vs one , if these things could be truely said of vs . For as a visible Church may be knowne and discerned by men , and therevpon it is said to be visible : so it is knowne to be a Church , by such things as men can see , that is , know and discerne of . But that yee all are liuely stones , none dead , none defiled among you : and that in that vineyard of yours there groweth no bryers nor brambles , but onely the pleasant and sweet grapes , is more then men can possibly know or discerne : yea that any of you is a liuing stone : much lesse that you all bee such . They may hope well of you , giuing credit to the testimonie you giue of your selues , which is suspitious : but this is not knowledge . This notwithstanding then , your congregation also may bee no better then a false Church , and a company of Schismatickes .

But you will say , if there were but some bryers and brambles of the wildernesse in your Church , it were to bee borne with , but ye are such for the most part . Bee it so : this notwithstanding we may be a true Church : for the Iewes in the times of Dauid Isaiah , Ieremiah , Micah , and of Christ Iesus , were for the most part no better then brambles , and bryers , and yet then a true Church . Micah . 7.1.5 . The good man ( saith Micah ) is perished out of the earth , and there is none righteous among men : they all lye in wait for bloud : euery man hunteth his brother with a net . The best of them is a brier , and the most righteous of them is sharper then a thorne hedge . And here I demaund of you and the rest of your faction , who condemne our Church for a false Church , because there be in it many wicked , and few godly : whether the greatest part of the visible Church be not Reprobates , Mat. 13.3 . and by consequent wicked , rubbish , briers and brambles , fit for nothing but the fire . I know you will answere negatiuely , otherwise you are conui●ced . What say you then to the parable of the seede , Mat. 22.14 . and to that speech of our Lord Iesus so often vrged before by mee , many are called , but few chosen ? Thus wee see this allegorie of yours is not worth a bramble : or is as a bryer or bramble compared with sweet flowers : seruing rather to pricke , annoy , and hurt , then to send forth a sweet sauour .

For the aboue named cause you account vs Babylon , depart from vs , and say , That you take your selues rather bound to shew your obedience in departing from our Church , then your valour in purging it . If we be Sion , then you slander a whole Church , and Blaspheme in calling it Babylon : and your departing from it , is so farre from obedience , that it is rebe●lion , which is as the sinne of Witch-craft . But you are bound ( you say ) to depart from vs . Who hath obliged you therevnto ? Not God in and by his word , to whom onely wee stand bound , and owe our selues and seruice : Rom. 8.12 . but M. Iohnson , and M. Ainsworth , or happely Browne or Barrow in and by their writings . The holy Prophets , Christ Iesus , and his Apostles haue giuen you other example , whom you should haue imitated . As they did not forsake the Church because of the manifold corruptions therein , but continuing in the same sought by all good meanes the purgation and reformation of it : so ought yee to haue done .

Lastly , you tell vs , That as the hee goates flee before the flocks , so doe you from our Church . If from our Church you had crept with the Snaile , you had made two much hast away . But heare and consider what I say vnto you in the name of the Lord . Repent you of your lyes and errors , of your slandering , and blaspheming of the Church of Christ , from which you haue so hastily runne away . Least otherwise you one day stand among the Goates , and haue that fearefull sentence pronounced of you , Depart from me ye cursed . I know ( saith Iesus ) the blasphemie of them which say they are Iewes , and are not , Mat. 25.41 . Reue. 2.5 . but are the Synagogue of Satan . As this is blaspemie , so assuredly to account them Antichrists , Samaritans , Edomites , Moabites , Parall. 6.26 . Ammonites and Ishmailites , who are Iewes : and those Babilon , Egypt , Sodome , false Churches , Antichristian Churches , the Synagogues of of Satan , the holds of all foule spirits , Defence of the Churches and Ministers of England 6. and cages of euery vncleane and hurtfull bird , which are the congregations of Saints , and Churches of God , is likewise blasphemie .

Thus haue I answered all that M. Robinson obiecteth in a little Pamphelet of his intituled An answere to a Censorious Epistle : Let vs heare now what he saith concerning the same point in a more large volume lately published , called a Iustification of Seperation from the Church of England . And though you M. Bernard say it neuer so oft and all the Diuines in the world with you , that the visible Church is a mixt company , yet doe the diuine Scriptures speake otherwise . And with the Scriptures I doe affirme against you that the Church of Christ is no such mingled m●slnie , Pag. 112. or monstrous compound , but a body simple , vniforme , and one , proportionable in euery member vnto the head , informed by one spirit , and called in one hope . And twelue lines after . Wee doubt not but the purest Church vpon earth may consist of good and bad in Gods eye , of such as are truely faithfull and sanctified , and of such as haue onely for a time put on the outside and vizard of sanctitie . And againe , after that hee hath produced and peruerted many testimonies of holy Scripture to proue that all in the visible Church are holy and good , and none other therein , he addeth these words : Iustif. 115. Here is no such mingle mangle as M. Bernard would make of good and bad , but all good and so auowed by the holy Ghost , though without doubt many of these were masked and hallow hearted hypocrites .

I will onely fight against you here with your owne weapons , for I neede to vse none other . The purest Churches ( say you ) may consist of good and bad , faithfull and vnfaithfull , of holy and prophane : ( for are not they prophane who haue onely the outside of holinesse , being within full of all filthinesse . ) Also , that in the same there haue been many wicked and hollow hearted hypocrites , all which were wicked : But a company consisting of such as all these , is a mixt company , and a monstrous or miserable compound : being compounded of two sorts of men who bee as contrarie one to another , as light to darknes , Christ and Belial : of Gods children , and the Diuels children ; of the children of light , and the children of darknesse : Therefore the purest Churches consist of a mixt company , and consequently is not simple , vniforme &c. as you teach . If the purest Church that is be a mixt company , much more they that be lesse pure . And who in their wits but would affirme , that such a body politick were vnmixt , simple , and one , specially that it were proportionable in euery member vnto the head , and informed by one spirit ? What euery member M. Robinson ? What proportion and likenesse is there betweene Christ ; and Hypocrites , many of which in the generall you acknowledge to be in the Church ? Betwixt the sonnes of God , and the children of the Diuell : some of which we must needs confesse to be in the Church ? else all in the visible Church are indeed the children of God , then which nothing is more false . If euery member be informed by the spirit of God , then euery one in the visible Church hath the spirit animating him . Indeede this M. Smith teacheth expressely , and all of you implicitely : But how truely I haue shewed , in the next Chapter . If euery one in this visible Church , be informed by one and the same spirit , then if any in the visible Church haue the Spirit of God , all haue . And contrariwise : If any in the visib . Church be informed by the vncleane spirit , all are . Moreouer if euery member of the visible Church bee called in one hope , then if any one in that visible Church , haue that hope , Rom. 8.24 . the end whereof is the saluation of mans soule , all haue it : and so on the contrarie , as before , Behold what conclusions doe follow from your premises : whereby wee may know how orthodoxall they be . God forbid that all the Diuines in the world , should teach such positions as these . Hee hath itching cares who will rather giue care to you , and two or three such more as your selfe , then all the Diuines in the world . Speake no more thus presumptuously . You may remember what sometimes I said vnto you mouth to mouth : The spirit of the Prophets is subiect to the Prophets , ( that is ) the doctrine ( which all men conceit is from the spirit ) of the prophets , is subiect to the iudgement of the Prophets .

The ground of this your erring is not , that you thinke , that there are no wicked in the visible Church , for you confesse that there are wicked in the visible Church , yea men desperately wicked : but because in your conceit , the wicked that be in the visible Church , are not true members of the visible Church . That this is so , it appeareth by your words next following the former . And for wicked , and vngodly persons so far are they from being the true naturall members whereof the body consisteth , as the whole of the parts , Instif . 112. & 110. as they serue indeede for no other purpose then to infect , and corrupt the rest , and if redresse bee not had in time , to eate out the very heart of the whole . Againe : And for the church of the Iewes , and of Corinth in which you instance , as they were holy , so they were desperately wicked amongst them no true members of the body , but as putrified and rotten parts to be cut off and cast out from the rest .

I answere : as putrified and rotten parts of the body , are members of the body , vntill they be cut of : so wicked men putrifying and stinking with spirituall vncleanenesse , their sin●es , rotten and vnsound at the heart , are members of the visible Church , and that body politicke , vntill by excommunication they be cut of . And as a rotten tooth that is no way profitable but hurtfull , seruing onely to infect and corrupt the rest , is notwithstanding a part or member of the body vntill it be plucked out : so the wicked and vngodly that be in the visible Church that serue indeede for no other purpose then to vexe infect and corrupt the rest , are neuerthelesse members of the visible Church vntill by excommunication they be cut of . The falsitie of this your conceit , I haue further discouered in the Chapter following , whereto I referre the Reader , onely in the meane season remember this , and forget it not : That all which bee in the visible Church are members of it , vntill by excommunication they bee cut of : But ( by your owne confession ) wicked men are in the visible Church : therefore wicked men are members of it . Which if it bee true , all your doctrine ( almost of the visible Church is false .

But to put an end to this point and part of your description . By the premises it is plaine , that a true visible Church is not seperated from the world , that is , a company of righteous and godly men onely , seperated from the open wicked of the world . For if a visible Church be a mixt company of good and bad , godly and vngodly , for which cause it is compared to a barne floore , to a field , and to a draw-net , as hath been shewed out of the holy Scriptures : againe if from time to time in the ages precedent , both vnder the Law and Gospell there haue beene and remained in the true visible Church wicked , yea many wicked , and open wicked , as hath likewise been made manifest by the Scriptures : how can it possible be true which you affirme , That a visible Church is a seperated companie of righteous men , not mixed with , but seperated from the wicked of the world ? If this doctrine of yours be true , the one of these doe necessarily follow : either the former persons of whom I haue spoken so much , Ismael , Esau , Doeg , Saul , Absalom ▪ the Scribes and Pharises were not openly wicked , and men of this world : or not in the Church , but without : or else that the Church wherein they in th●ir time liued , was not a true , but a false Church . The premises considered , it is very fondly done of you so often to obiect against vs , the mixture of good and bad in our Church . Calling it Cofusion , Babel , Babilonish confusion , and our Churches because of it Babylon ; and a meere madnesse for this cause to seperate from our Church . And thus much concerning this clause in your description , seperated from the world .

The rest of your description I omit , as not greatly to bee found fault with , though something might bee said against it . For where you say , It is a company ioyned together by voluntarie profession , you should ra●her haue said ioyning together &c. Wee are ioyned and knit together by loue , and doe ioyne and agree in the same profession . And where you require a voluntarie profession of the faith of Christ , and tels vs elsewhere , that a true Church consisteth of a voluntary people , and that ours are confused and compelled , and so a false church : You must know that a man may bee of the visible Church , albeit his profession be not voluntarie , as hath been declared before . Neither is that so fit you adde of the Faith of Christ , as if you had said of the true Religion . The Papists professe the faith of Christ , and so doe the Anabaptists , Families , with sundry others : and yet are they false Churches . But whatsoeuer societie professeth true Religion , is a true church . To conclude , Apology 44. Confession of Faith . 11. Counterp. 133. this I say , that vnderstanding these words , seperated from the world , as Christ meaneth Ioh. 17.14.16 . and 15.19 . Which testimonies you here in your confession of faith , and in the Counterpoyson alledge for the proofe of this , and therefore must so vnderstand them , without manifest peruerting of the said Scriptures : then is this a description rather of the militant Church , or those of the inuisible Church that are effectually called , then of the visible Church .

CHAP. III. Of the matter and forme of the visible Church .

AS these men doe greatly erre in their description of the visible Church , so doe they likewise in other points touching the same , and namely about the matter and forme thereof . Iustification 88. & 82. The constitution of the Church , ( saith M. Robinson ) is the orderly collection and coniunction of the Saints into and in the couenant of the new Testament : wherein the Saints are the matter , the couenant the forme , from which two concurring the Church ariseth , and is by them constituted . And in another place deliuering the very same with this , hee addeth : And this is that which giues true being of a Church , and nothing else . Because of this let vs so much the more carefully seeke out the true matter a●d forme of the visible Church : and remember that if the Separists mistake the matter and forme of the visible Church , as the trueth is they doe , they cannot iudge aright of the Church , and therefore their iudgement and account of our Church is to be despised .

We hold ( as hath already beene saide ) men , not Angels , or any other creatures , but a company of men to be the matter of the visible Church ; and the profession of true Religion to be the forme . So that wheresoeuer there is a company of men ioyning together in the profession of true Religion , the same is , and may truely be called a visible Church .

The Seperators teach otherwise , and first that Saints are the matter of the visible Church : forgetting that a company of Saints are a Church by the Testimony of the holy Ghost as before hath beene shewed in the third Chapter of the first booke : and therefore such a societie containeth in it as well the forme as the matter , without both which nothing can be .

But we must know that howsoeuer the Separists , euen all of them agree in this , That Saints are the matter of the visible Church ; yet notwithstanding they disagree ( at least in appearance ) about the matter : because they differ about these Saints , who , Instif . 105. principles and Inferen●es 10. M. Smith in his Answere to M. Be●nrd 27 28. Separatists , Schisme . 83. Counterp. 174. and what they be . Saints ( say some of them ) are a people forsaking all knowne sinne , doing all the knowne will of God , growing in grace , and continuing to the ende : and these ( say M. Smith , and M. Robinson ) are the onely matter of the visible Church .

This being conuinced by some of our side , M. Ainsworth answereth thus : This position ( meaning the aforesaide description of Saints , and that such are the matter of the visi . church ) I deny , and also disclaime the errors which be gathered from it : and therefore will spend no time in answering it : but referre M. Bernard to them that haue so spoken or written , if any be . This we hold ( and let vs see what M. Bernard can say against it ) That Saints by calling are the onely matter of a true visible church . For confutation of this , that M. Ainsworth and the more auncient of this schisme doe maintaine , that little which hath beene saide may suffice : and the rather because but a litle before , M. Ainsworth accordeth with vs , and is as contrary to himselfe herein as we be . Counterp. 170. To the constitution of a Church ( saith he ) there belong 1. A people , as the matter whereof , and 2. A calling , gathering , and vniting together , as the forme whereof the Church consisteth . Where obserue how he contradicteth himselfe . 1. Hee expressely affirmeth , that a people , ( which is the same that wee teach , a company of men ) are the matter of the visible Church , and heere that Saints by calling are the onely matter . In the one place he makes calling a part of the forme , in the other part of the matter .

But I maruell greatly M. Ainsworth that you scornfully reiect this description of Saints , seeing it suteth so well with all the writings , and namely that whole booke of yours , called , Communion of Saints . 66. The Communion of Saints . In it you writ thus . All men and women called to the faith of God , are Saints by calling ; being sanctified by Christ Iesus , and one with another are holy brethren . Saints by calling by your owne exposition are those , who , 1. by Faith are vnited to Christ , and 2. by loue one to another , and 3. are sanctified by Christ Iesus , that is by his Spirit dwelling in them . He is very ignorant who thinketh that these haue not forsaken all knowne sinne , and doe all the knowne will of God , that is , desire and endeauor it : and he hath cleane forgotten that of the Apostle , If Christ be in you the body is dead because of sinne , and the Spirit is life for righteousnes sake , which euidently prooueth the same . Rom. 8.10 . Moreouer you tell vs in the same booke , communion of Saints in the end of the booke . That in the Saints sinne dieth , and righteousnesse renueth daily , both inwardly and outwardly : yea that in the Hypocrites which be in the Church , righteousnesse increaseth outwardly . If these positions of yours bee true , not vnfitly nor vntruly do they teach , that saints are men forsaking all knowne sinne , doing all the known will of God : and increasing in grace , Considering they meane externally , and so farre as men can iudge .

You all teach that a true visible Church consisteth onely of Saints ; and by Saints you meane such as haue at the least external righteousnesse , and liue vnblameablie in an holy conuersation before men . And because all in our Church bee not such Saints , but many scandalous in their liues , you condemne vs for a false Churse : This you cannot denie to bee true . Is it not hereby manifest , that all of you in effect , though not in the same wordes doe likewise teach : That Saints are men seperated from all knowne sinne , doing all the will of God knowne ? doeth not that externall righteousnesse and outward sanctimony which you require in all Saints , and memb●rs of the visible Church , imp●y as much as these men heere speake ? can any be vnblamable ( which you require in all Saints , ) who forsaketh not before men all knowne sinne , and doeth not all the knowne will of God ? Why then doe you disclaime this discription of Saints ? You render this reason : because from this discription diuers errors doe arise , and therefore it must needes bee erronious , and false . All this I confesse to be true . Can you discerne this position or discription being taught by another to be erronious , and that from it sun●ry errors doe growe , whereupon you disclaime it and them : and haue you not an eye to see , and an heart to abhorre and disclaime the same doctrine when it is taught by your selfe ?

But though M. Ainsworth disclaime this abbortiue , yet M. Robinson being more naturall doeth take to it . Iustif. 105. This position ( quoth he ) which you M. Bernard account error , rightly vnderstood , and according to his exposition from whom you receiued it , ( meaning M. Smith ) is an vndoubted trueth . For of such onely ( externally , and so farre as men can iudge ) the true Church is gathered ▪ and of them alone framed , as of the subiect matter . Seeing therefore you doe fully agree about the matter of the visible church , and that your selues and others mistake it , in thinking that you doe heere abouts differ : knowe that that which followeth against your supposed matter of the visible Church , is meant and spoken against you all , and that iustly : because it maketh as well against all of the seperation , as any .

First , then I demaund of you , who teach that Saints are a people forsaking all knowne sinne , doing all the knowne will of God , increasing in grace , &c. And that such are the onely matter of the visible Church : whether a company of people thus qual●fied , and graced of God , be a Church : or to be held to be without , and a Synagogue of Satan . Surely you will blush and be ashamed to answere negatiuely . And if you answere , that such a societie is a Church , then haue we a Church consisting onely of matter , without the forme for such a people as these ( say you ) are the matter of a true visible Church , wherevnto the forme remaineth to bee added , which what it is you tell vs after . Now you know it is vtterly vnpossible that a Church ( or any thing else ) should be without the forme : seeing the forme giues being to a thing , but set downe after another manner .

Secondly , it cannot bee denied but such Saints as these , are Conuerts ; yea so farre as man can iudge truely conuerted to the Lord . If the Church consist of such persons onely , it followeth necessarily therevpon that men are conuerted , not in the Church by the Ministerie of the Pastors and Teachers thereof , but without , I know not by whom , nor by what meanes : which is as false , as your seperation is sinfull , and therefore is this your doctrine false from whence this is inferred .

Indeed I know that this inference is with you orthodoxall : For in your Apologie among the Positions you were bold to tender to his Maiestie this is one : That discreet , faithfull , Apology 45. and able men though not yet in office of Ministerie , may bee appointed to preach the Gospell and whole truth of God : that men being first brought to knowledge and conuerted to the Lord , may then be ioyned in holy communion with Christ our head , and one with an other . And for confirmation therof you produce seuenteene testimonies of holy writ , and seuen reasons . But to let your abuse of Scripture , and of that reason which God hath giuen you goe : I tell you this doctrine and position of yours is against Scripture , and therefore as impossible to be proued either by Scripture or Reason . By the fourth of the Ephesians it is plaine that Christ ascending on high gaue Pastors and Teachers to the Church ; as well for the gathering together of the Saints , that is , for the calling of men to the faith , or conuerting them to God , whereby men before profane and wicked , are made Saints or holy ones : as for the edifying and building vp of these Saints in the faith , and other graces of the Spirit , after they be called . You teach now the direct contrary : that Christ hath not giuen his Ministers , Pastors and Teachers to the former of these ends aforesaid , which is also the principall , but hath ( say you ) appointed , that men not in the Ministery , but priuate , ( no Church officers ) should conuert men to the Lord : and the Ministers of Christ are onely to edifie and build them vp in grace . So that priuate men they lay the foundation , Ministers doe but onely erect and build further vpon that which they haue laid . These discreete priuate men they alone are fathers , begetting men to the faith , and as for the Ministers they are but nurses , to giue sucke , nourish and bring vp men in it . Thus you doe not onely crosse this Scripture , and ordinance of Christ , who hath perpetually appointed Pastors and Teachers in the Church to the aboue-named ends : but doe also hereby prefer priuate mens teachings aboue Ministers . For is it not a matter of great power and excellencie to conuert men vnto God , then to confirme them that be conuerted ? and to beget men to the faith , then to nourish them that are begotten ? Consider what I say , and the Lord open your eyes that you may see your errour . But leauing this , hearken what further reasons we haue against your description of Saints , and matter of the visible Church .

Thirdly , I haue in the former Chapter shewed that many haue been members of the visible Church that haue wanted , externall holinesse , yea being outwardly and openly prophane : this to a wise man may suffice for the confutation of this description , yea of all that you teach concerning both the matter and forme of the visible Church . Cain , Ismael , Esau , Saul , Doeg , Ioab , Absalom , Iudas , the Scribes and Pharises were all of the visible Church , and yet not thus qualified . Nay as contrary to these Saints , as darknesse to light , and as farre from this sanctimonie , as heauen is from earth . Such Saints then as you speake of are not the matter of the visible Church : For then the aforesaid persons were not of the visible Church , ( seeing they were not such matter ) which I trust you will not affirme . And if such wicked and abominable men as these , openly and apparantly wicked , were matter of the visible Church , and were Saints , to wit , by calling , or by profession , which kinde of Saint-ship sufficeth to make men members of the visible Church , how do you truely affirme , That all Saints are men seperated from all knowne sinne , doing all the knowne will of God , growing in grace , and continuing to the end : and that such are the onely matter of the visible Church ? And with what truth doe you teach , that all the members of the visible Church haue been , are , and of necessitie must be outwardly holy , hauing an externall righteousnesse , for which cause they bee called Saints : so as if men bee not thus qualified , they are not true matter , neither of , nor in the Church . But proceede wee now from the Church of the Iewes vnder the Law , to the Churches of the Gentiles vnder the Gospel , and specially to the primatiue and purest Churches that haue been : which you thinke are so cleere for you , and against vs , as nothing can bee more cleere and euident .

In the Church of Corinth there were many very corrupt men , some in iudgement , others in manners and conuersation , or in both . To omit diuers of their errours , some held a a 1. Cor. 6.12.13 . fornication to be lawfull , or a thing indifferent , as to eate or to drinke : others that which was farre worse , and more dangerous , that b b 1. Cor. 12.20 there was no resurrection , which caused the Apostle by many reasons to proue it . In the same Church there was great c c 2. Cor. 12.20 & 1. Cor. 1.11 . & 3.3 . strife , enuying , wrath , contentions , back bitings , whisperings , swellings , discord , and as about other things , so namely their Ministers , some depending of one , some of other , some despising all , did call themselues the Disciples of Christ , and would heare none . In it there were diuers whom Paul not onely calleth d d 1. Cor. 3.3 . carnall , but by some workes of the flesh wherevnto they were giuen , proueth to be carnall , and to walke as men , that is to liue as those who be more naturall men , not hauing the spirit . In the same Church there were not onely that e e 1. Cor. 6.1.6.8 . went to Law together , a brother ( I say ) with a brother , and that vnder vniust and infidell Iudges , but that did wrong and harme , euen to their brethren . In it there were which liued f f 2. Cor. 12.21 . in vncleannes and fornication & wantonnes : yea there could not but be many sornicators , considering they held fornication to be no sinne : from whence it is that Paul vseth g g 1. Cor. 6.13 . sundry forcible reasons to dehort them from this sin , and those words chap. 5.9 . I wrote vnto you in an Epistle that yee should not company together with fornicators : and least they should mistake him , he telleth them that he meaneth not this of them that were without the church the Infidels , but of the fornicators that were in the church , that professed the Chris . Relig: Nay , ther was h h 1. Cor. 5.1 . such fornication among them as was not once named or heard of among the Gentiles , that one should haue his fathers wise . And that which is more , the delinquent for so haynous a sin was not at all censured : yea they were not so much as sorry at so great a scandall in the Church , but this notwithstanding & whatsoeuer things besides were amisse in their Church , they were puffed vp , and reioyed as though all were well , and nothing amisse . There were in this Church that went to the Lords table , i i 1. Cor. 11.17.18.21.29.30 . not to their profit , but to their hurt , eating and drinking vnworthily , not discerning the Lords body , and so did eate and drinke their owne iudgement : by reason of the discentions among them , they would not tarie one for another , and some being drunke went to the Lords Supper . In it there were also that called k k 1. Cor. 9.1.2.3 . the Apostle his office into question , despised and disgraced both him and his preaching , saying , That howsoeuer l l 2. Cor. 10.1.10 . & 11.6 . he being absent was very bold in his letters , yet when hee was present , and among them , he was base ; his bodily presence weake , and his speech of no value , nay , ruder in speaking . And thus they preferred their vaine-glorious and eloquent teachers , and their Ministers who m m 2. Cor. 2.1.4 . came vnto them with axcellency of words and in the intising speech of mans wisedome , more like orators , then Preachers of the Gospell , aboue the holy Apostle and his heauenly ministerie . Moreouer in this Church there were that accused S. Paul of pillage , and to be a craftie and subtile man ; that howsoeuer he did not openly take wages and charge them , yet sor as much n n 2. Cor. 12.16.17 . he was craftie , he tooke some secretly and by guilc . Did I pil you saith the Apo: by any of them whom I sent vnto you ? as I am accused to haue done ? Thus there were in the Church of Corinth who did not onely deny S. Paul to bee an Apostle , debase his preaching , but that did besides touching his ●fe and conuersation slaunder him , and take away his good name as much as in them lay .

In the churches of Galatia , there were diuers false Apostles , who taught the right●ousnesse of workes that man is ●ot iustified by faith onely in Christ , but by obseruing and keeping the Law of God giuen by Moses ; not the Law morrall onely , but the ceremoniall also : whereupon they vrged circumcision , as ne●essary for Christians vnto saluation . This was very dangerous doctrine and pernitious , ouerturning ( as I may say ) the foundation , which made the Apostle to write thus ; Gal. 5.2 . If yee bee circumcised , ( as the false teachers which be among you would haue you ) Christ shall profit you nothing , 3. For I testifie againe to euery man which is circumcised , that he is bound to keepe the whole law , 4. Yee are abolished from Christ : whosoeuer are iustified by the law , yee are fallen from grace . And because S. Paul had formerly in the planting of these Churches taught Iustification by Faith onely in Christ without the workes of the Lawe , as also that the ceremoniall Lawe giuen by Moses , was by Christ abolished , which doctrine being true , theirs must needes be false : therefore they said that Paul was no Apostle , but spake of himselfe and preached mans doctrine , not Gods : but as for them , they came not of themselues but were sent os the chiefe Apostles . This doctrine so dangerous , these seducers did no more readily teach , then the Galatians receiue and beleeue , as appeareth by these speeches of the Apostle : Gal. 1.6 . I maruell that yee are so soone remooued away vnto another Gospell , from him that had called you in the grace of Christ . And againe . O foolish Galatians , who hath bewitched you that you should not obey the trueth ?

Ye now which teach glorious things of all the members of the visible Church , answere mee . Were all in the Churches of Galatia and Corinth such Saints as you speake of ? Were they that denied the resurrection ; that were giuen to strife , enuying , wrath , contentions , backbitings , whisperings , swellings and discord ; that liued in vncleannesse , fornication , and wantonnesse ; that denied Paul to be an Apostle , disgraced and despised both him and his preachings traduced and slaundered him : Were these ( I say ) seperated from all knowne sinne , and did all the knowne will of God so farre as men can iudge ? Did these growe in grace , and therein continue to the ende : or ( as M. Ainsworth saith ) Did righteousnesse encrease outwardly in these ? Of the most of which the Apostle saith thus : Gal. 3.3 . & 4.92 Are yee so foolish that after yee haue begun in the Spirit , ye would be made perfect in the flesh ' Also how turne ye againe vnto impotent and beggerly rudiments , whereunto as from the beginning you will be in bondage againe ? Or had these that externall righteousnesse , and outward sanctimonie or holinesse , which you say all in the visible Church haue ? M. Robinson in a large Treatise of his lately set foorth , Iustif. 107. hath these words : It is all one M. Bernard as if you should say , the Scriptures doe not call men Saints , because they are Saints , but for some other causes knowne to you . For what is it to be a Saint , but to be holy ? And what to be holy , but to be of a sound iudgement , pure affections , and vnblameable conuersation ? That which this man heere saith , they all doe hold , and this is one speciall stone whereat they often stumble . I demaund therefore of them all , whether all the Corinthians and Galatians I speake of were such Saints and holy ones as they teach all in the visible Church are : and namely whether they were of a sound iudgement , pure affections , and vnblameable conuersation ? If they answere affirmatiuely that they were ; all men will cry , fye vpon it : and then the incestuous person in the church of Corinth , & the false teachers among the Galatians were such , to wit , men of a sound iudgement , pure affections , & vnblamable conuersation . If they answer negatiuely , then ( forasmuch as these were in the Church ) some are in the Church , who are not Saints and so to be called , which is against their owne doctrine ; or then some are in the church who are not such Saints , as these men say all in the visible church are and must be .

And here we are to remember these things . 1. That many of the persons we speake of were openly wicked . That these were godly men , and Saints indeede , hauing their hearts purified by Faith , no man ( sure ) will affirme . If they were not godly , then which must needes be true of some of them , I meane the false teachers among the Galatians , because against them Paul wisheth or prayeth thus : Ephes. 5.12 . Would to God they were euen cut of , which doe disquiet you : which hee would neuer haue done had they beene godly . And if they were wicked then openly wicked , and knowne to be so , because their sins were open and knowne to men . 2. Wee must remember , that these Churches when S. Paul writ vnto them were true visible Churches : which must needes bee , because by the holy Ghost they are so called and intituled : and this the Separistes doe readily acknowledge , yea that they were of the purest Churches that haue beene . 3. That all the members of a true visible Church are Saints by nomination ; so called in Scripture : and consequently all these aforesaide in the Churches of Corinth & Galatia . This also the Separistes will freely confesse . 4. We must know that all which be once admitted into the church , do remaine members of the same Church ( be they neuer so wicked ) vntill either they themselues depart from it , or else by excommunication be cast out : and that consequently all the scandalous persons aforesaid were in and of the Church , y●a the incestuous man till hee was excommunicated . This they of the Seperation will likewise acknowledge to be true .

Now from the premises these two conclusions doe necessarily follow . 1. That a societie of men wherein be sundry wicked , yea openly wicked , may notwithstanding be a true church . 2. That the open wicked and scandalous persons in the church are Saints by nomination : and the Scripture doe sometimes call men Saints , not because they are holy , but for some other causes or respects , whereof hath beene spoken in the former Chapter .

The Brownists teach conclusions directly contrary to these , which is the cause of their erring so grossely in the doctrine of the visible Church , and the principall cause of their condemning our Church to be a false Church , and consequently of seperating from vs . But whether they or wee doe herein agree with the Scriptures , let the Christian Reader iudge .

Some other arguments did I long since set down against your aforesaide description , and this That such Saints as those you dedescribe , be the onely matter of the visible Church : which M. Bernard hauing thought of also , and published , and M. Robinson lately answered : I thought it ther fore best rather to spend some lines about a reply to M. Robinson , then inlarging and pressing those arguments . It is true that both M. Ainsworth , and M. Smith haue likewise answered that Booke of M. Bernards , wherein the reasons I meane are contained , The title of this booke is , Separatists , Schisme . but we must know that there is nothing worth the answering in M. Smith , which M. Robinson hath not , and as for M. Ainsworth , hee declaimes both the position , & the errors that be gathered from it , as before we haue heard , so that if M. Robinson be answered , the reader may rest therewith satisfied .

Against this doctrine then of yours wee say further : That this is rather a description of the invisible Church militant , and members thereof , then of the visible Church . Hereunto M. Robinson answereth thus .

Iustif. 105. All the true and lawfull members of the visible Church , are to me members of the invisible church , to me I say , which am bound to iudge them to be in trueth as outwardly they appeare : and so I am taught by the Apostle himselfe , who accounts the whole visible Church and euery member of it Elect , redeemed , iustified , sanctified , which are conditions competent to the inuisible Church . Act. 20.28 . 1. Cor. 1.2 . Ephes. 1.3.4.5 . Gal 3.27 . Phil. 1.4.5.6 7. And this is your entire answere to this obiection .

Reply . I confesse that if the visible Church were ( in your sence ) a people seperated from all knowne sinne doing all the knowne will of God &c. As you teach : or a company hauing externall righteousnesse , and increasing therein , as M. Ainsworth and all Separists doe hold , then were all the members of the visible church , to vs members of the inuisible Church : because outwardly they did appeare so to be , and we must ( as you say well ) iudge of men , as outwardly they appeare . But we must knowe that for as much as the visible Church through the corruption of man , not by Gods appointment , hath in it as well bad men , as good ; wicked as godly , and that in appearance and outward shewe , as well as in deede and trueth : that therefore euen by your owne reason we cannot deeme all of the visible Church to be Elect , and of the inuisible Church . They that were of Abrahams familie , which then was the Church , could not well iudge mocking Ismael ; nor they of Isaaks familie , prophane Esau to be Elect , and of the inuisible Church . The same may be saide of Saule , Ioab , Absalom , the Scribes and Pharisees whom to haue iudged to be of the inuisible Church , had beene no better then to account them good , which were euill . Is this to iudge the tree by the fruits , whereunto the Scripture doth direct vs ?

But this the Apostle hath taught you . Nothing lesse . For the Apostle in the titles and speeches you mention and quoate , and such like hath respect and reference to the Church , or faithfull inde de , ( not in pro●ession onely , ) for whose sake he did write his Epistles , nay the whole Scripture was inspired . To them he meant all the speeches he vseth of this kinde , and of them onely he would haue them to be vnderstood , of whom onely they are true , for they alone are Elect , redeemed , iustified , and sanctified . And farre was it from Saint Paules meaning , to haue these speeches & the like to be vnderstood of the whole visi : Church , and of euery member of the same : amongst whom hee knewe very well , that there were many reprobates , many which were not redeemed , not iustified , nor sanctified . And this in the Chapter going before haue I shewed more at large . Besides , the Apostle did not vndoubtedly account the false teachers in the churches of Galatia , ( whom we cannot deny to be members of the saide Churches ) members of the inuisible Church : for then he would neuer haue prayed against them as he did : Ephes. 5.12 . Would to God they were cut off which trouble you . You learne not this then from the example of the Apostle , as you affirme . Thus wee see the insufficiencie of your answere : the obiection therefore remaineth go●d against you , being yet vnanswered .

Againe we obiect , That this description of yours secludes hypocrites from being true matter of the visible Church : and so there should bee no hypocrites in the visible Church , which is repugnant to the Scriptures .

Hereunto M. Robinson answereth thus . And for hypocrites , Iustif. 106. as they may performe all the conditions here required ( visible or to vs ) as M. Smith hath answered : so doe we take knowledge of none such in the Church , in the particular , till they be knowne in their day by the out-breakings of sinne , and being so discouered , they are no longer to bee retained in the Church , but to beare their sinne , except they repent , and then who can repute them hypocrites ? And this is your full answere .

Reply . If here you will haue a full proposition without your parenthesis , to wit , this : Hypocrites may performe all the conditions here required , then is it so palpably false as it needs no confutation . But if you will haue it part thereof , then is your parenthesis idle , and superfluous : which is a fault also , though a lesse then the former . You adde , that you take knowledge of no hypocrites in the visible Church in the particular , vntill they bee knowne in their day by the out-breakings of sinne . I reply : If your Churches bee such holy and blessed socie●ies , as by your doctrine you beare the world in hand they be ; all of them separate from all knowne sinne , doing all the knowne will of God , increasing in grace , and abiding euer therein : it is no maruell though you know no hypocrites in none of your Churches : but if we may giue credit either to mens reports or writings concerning your Churches , then wee are sure there be some in your Churches which may as easily be knowne to be hypocrites , as Chaulke from Cheese . But leauing your iudgement concerning hypocrites , and your Churches ; we must know , that other men in other Churches , haue taken knowledge of hypocrites in the particular , or at least might lawfully so haue done : as the Apostles , Zacharias , Ioseph , with other faithfull then liuing , who did ( no doubt ) know the Scribes and Pharisees to be hypocrites , and so accounted them . And here we may remember , that which hath been taught before : That there be in the Church two sorts of hypocrites . First , close hypocrites , which being goates and children of darknes , doe yet goe in sheepes clothing , and are like to the children of light , hauing an externall righteousnesse . Such were Iudas and Demas . Secondly , 1. Tim. 5.24 . open or manifest hypocrites , such as Ismael , Esau , Absalon , with others . The first kinde of hypocrites cannot bee knowne in particular , vntill the Lord be pleased to vncase them : but the other are at all times as easie to be discerned in the particular , by them who can discerne of spirits , and betweene things and persons that differ , as it is to know tares from wheate , and goates from sheepe .

And where you say that hypocrites being discouered , they are no longer to be reteined in the Church , except they repent , and then who can repute them hypocrites . I confesse all this to be very true . But what if through the corruption that is in men ; their negligence , partialitie , or remissenes , such hypocrites bee not excommunicated , but remaine still in the Church : Is therefore the said societie because of this impunitie become no church , or a false church ? Answere vs I pray you : for this question commeth to the quick : If you answere affirmatiuely , that such a societie notwithstanding the wicked that be in it is a true Church : you doe at one push put downe a great deale of that rotten building you haue been a long time setting vp . If negatiuely , then I will not feare to affirme , that neither the Church of Corinth , nor sundry of the Churches of Galatia were true Churches , when the Apostle writ vnto them , which were blasphemie to affirme .

M. Bernard obiecteth further , that this makes Dauid , Iehoshaphat , and the Church of God in their dayes to be no true matter of a visible Church : for there was marrying many wiues , the continuance of the high places , the brazen serpent worshipped , Ioabs murder permitted , the bill of diuorcement allowed by Moses .

Herevnto this answere is giuen . Iustif. 106. I doe answere to this exception , first , that you cannot proue the holy men you name to haue sinned in all the particulars wherewith you charge them : much lesse that they were conuinced of sinne in suffering these things , and yet suffered them .

I reply . Be it they sinned not in all the aforesaid particulars , yet did they in some of them : and what say you to them ? Dauid both sinned in suffering Ioabs murder , and was in his conscience also conuinced thereof : from whence it came that in his last will ( as I may say ) he chargeth Salomon his sonne concerning Ioab , that as he had shed bloud , so he should cause his to be shed , 1. Kin. 2.5.6 . and not suffer his hoare head to goe downe to the graue in peace . But suppose that in this deferring of Ioabs punishment Dauid did not sinne , ( which no man of good vnderstanding will affirme : ) yet without controuersie he did , and most grieuously in the matter of Vriah , and lay a great while therein , during which time his conscience did now and then checke him for the same : for in this time Dauid was not a man dead in trespasses and sinnes , or like them whose consciences are seared with an hote iron . Now M. Robinson answere me . Was Dauid in and during this time in the Church , or without ? You cannot but acknowledge that hee remained at this time in the Church , and was a member thereof . But Dauid now was not seperated from all knowne sinne , did not practise all the knowne will of God , increase in grace , and therein continue , foras much as at this time he liued in knowne sinnes , and decreased in grace : Dauid therefore was matter of the visible Church , and yet not such a Saint as you describe : and consequently your doctrine is false that such Saints as you here describe are the on●ly matter of the visible Church .

M. Robinson inlargeth his answere thus . But what countenance doe the infirmities of these holy men giue to the prophane and gracelesse multitude against whom we deale ? and whom alone we cast out of the account of Saints ? with what conscience or coulour can any man bring in the infirmities of Moses , Dauid , and Iehoshaphat to plead the Saint-ship of all the godlesse crue in the English assemblies ?

Reply . These examples were not instanced to countenance the profane among vs : but to disproue your description of Saints , and that such Saints are not the onely matter of the visible Church : and therevnto they serue very well , which is all that was by M : Barnard intended . For thus in effect he reasoneth : Dauid and Iehoshaphat were matter of the visible Church : for they were true members of a true vis . Church : But they were not such Saints as you define Saints to bee : Therefore such Saints as you define , are not the onely matter of the visible Church . But to draw little neerer vnto you : euen in Dauids time , Psal. 12.1 . much more in worser times , there was no lesse profane and gracelesse a multitude in the Church of Iudah , then is in the Church of England at this day : Wherevpon Dauid complaineth thus . Helpe Lord , for there is not a godly man left : the faithfull are failed from among the children of men : they speake deceitfully euery one with his neighbour , flattering with their lips , and speake with a double heart . Which though it doe not countenance the vngodly among vs , yet it manifestly disproueth your definition of Saints , and supposed matter of the visible Church : and proueth demonstratiuely that a people may bee a true Church , notwithstanding there be in it wicked men , nay a multitude of profane and gracelesse men : as Iudah was in the dayes of Dauid , Vzziah , Iotham , Hezekiah , and other Kings of Iudah : Isai. 1.10 . For marke what Isaiah saith concerning the people of the Iewes , in the raigne of the Kings lest mentioned : Heare O Princes of Sodome ; hearken O people of Gomorrah . A prophane therefore and gracelesse multitude , and if you will a godlesse crue for the most part were the Iewes in those dayes , and yet a true Church . What letteth it then , why wee may not likewise be a true Church , notwithstanding there are many wicked and very vngodly among vs .

Our last exception is , That the Scriptures which for the conforming of this your false doctrine you bring , are places speaking of the inuisible Church properly , or of the vis . figuratiuely . Iustification 107.

To this you answere thus . It cannot bee manifested that wee bring one Scripture meant of the inuisible Church , to proue the holinesse of the visible Church . The vanitie of this obiection hath beene discouered in the exposition of that your picked instance , 1. Pet. 2.9 .

Reply . To proue the holinesse of the visible Church , you quote a a Description of the visible Church 2. the 17. Chapter of Iohn , and oftentimes sundry verses therein , b b Apology 44. verse 14.20 . and your selfe a little after this vaunt of yours c c Iustif. 115. verse 16. Now what in all Scriptures is to be vnderstood of the inuisible Church militant , ( that is the Elect on earth , and hereafter to be on earth . If not this 17. of Iohn , which you frequently apply to the visible Church . This Chapter containeth in it onely a prayer , which Iesus made for himselfe , and men , a little before his passion , from whence it followeth , that he speaketh of them for whom he prayed : but he prayed onely ( besides for himselfe ) for the Elect , as hee himselfe saith expressely ver. 9. of this Chapter : I pray not for the world , meaning thereby the Reprobates of the world , therefore hee speaketh here onely of the Elect. Here is one Scripture , nay diuers seuerall testimonies of Scripture , which being meant of the inuisible Church , you apply to the visible . Nay your selues teaching that the inuisible Church containeth in it all the Elect of God that haue been , are , or shall be , doe for proofe therof produce d d Description of the visible Church . 1. Iohn 17.19.20 .

To proue the holinesse of the visible Church , you e e Ibid. alledge Ioh. 6.36 . All that the Father giueth me shall come vnto me ; and him that commeth to me , I cast not away . If this bee not meant , and properly and onely to be vnderstood of the Elect : I know not what is . Those here spoken of are said to be giuen to Christ , of his Father . Secondly , to come vnto him , that is , to beleeue in him , as ver. 35. declareth . Thirdly , none of these Christ casteth away , that is , reprobateth and condemneth . But these things are true onely of the Elect : Of them therefore alone Christ here speaketh : and therefore not of the visible Church as you tel vs : wherin be many that the father hath not giuen to Christ , and which beleeue not in him , and which he will cast away , as a man doth drosse or reprobate siluer .

Againe , to the same end you f f Apology 44. Iustificat . 115. quote Act. 2.47 . where Luke speaketh first of them that had singlenesse of heart , which grace is peculiar to the Elect : Secondly , of such as should bee saued , and that I trust your selfe will confesse , the elect onely shall be .

Moreouer you produce to the end aforesaid g g A true description 1. Rom. 8.34 . where the Apostle speaking expressely and by name of the elect in the verse precedent . Who shall lay any thing to the charge of Gods chosen ? It is God that Iustifieth . Hee addeth vers. 34 Who shall condemne ? meaning any of the said chosen , whom God iustifieth . And this hee further confirmeth in the words next following , to wit , that none of this societie shall be damned , forasmuch as Christ died for them , rose againe , and maketh intercession . This also all the verses following to the end of the said Chapter doe confirme . Who shall seperate vs from the loue of Christ ? It is hereby euident , and by verse 39. that Paul speaketh of those whom God loueth in Christ : But in Christ Iesus God loueth the elect onely : therefore of the elect alone hee here speaketh .

All the places of holy Scripture which you alleadge concerning h h Descript. 2. Apology 44. the body of Christ , are so many abuses of Scripture in this kinde , as Ephes. 1.23 . and 4.11.16 . 1. Cor. 22.27 . as I haue else where made manifest in this Treatise .

Nay your selfe M. Robinson haue your part herein , if you be not the chiefe in this trespasse . To proue the holinesse of this visible Church , you i i Answere to a Censorious Epistle 33. produce 1. Pet. 2.5 . which in the end of the Chapter precedent I haue shewed is true onely , and to be vnderstood of the militant Church , or whole company of the faithfull , members of the inuisible Church : Furthermore but foure leaues after this you vaunt . That not one Scripture forsooth is brought by you to proue the holinesse of the visible Church , which is meant of the inuisible : You teach k k Iustification 115. that all of the visible Church were purchased with the bloud of God ; were all partakers of the grace of God , hauing effectuall faith , diligent loue , and patient hope in the Lord Iesus , growing in grace euery one of them . And for proofe of these positions and a few such like you quote Act. 20.28 . Phil. 1.3.4.6.7.8 . 1. Thess. 1.2.3 . & 2. Epist. 1.3 . Now all these Scriptures , with many more , must bee vnderstood of the Militant Church , or if we vnderstand them of the visible Church , they must bee taken figuratiuely , the whole Church being set for a part thereof , by a Synecdoche , which in effect is the same .

Againe in the same place to proue the holines of the vis . church , Iustif. 115. you tell vs (m) that the visible Church bee such and none other , as are not of the world , but chosen out of it , and hated of it , as do receiue the word , and communicate al of them in all things gladly , as euery one hath neede and that in gladnesse and singlenes of heart , and haue receiued testimony by the holy Ghost himselfe that they were such as should be saued . And for confirmation therof you quote . Ioh. 15.18.19 . & 17-16 . Act. 2.41.42 46.47 . I would as soone beleeue you , if you should teach : that all in the visible church shall be saued . For I pray you , are not they sure to be saued , of whome the holy Ghost testifieth , that they shall be saued ? But this testimony of the holy Ghost ( say you ) all and euery one of the visible Church haue . Therefore all and euery one of the visible Church shall bee saued , and none therein bee damned . Thus many testimonies in holy Scripture , which are onely spoken , are meant , and true of the inuisible Church , you vnderstand of the visible Church , and apply to that societie : and yet spare not to say , that you bring not one Scripture , meant of the invisible Church , and apply it to the visible . Let the Reader now iudge , whether herein you speake truely , or the contrary imputation of ours be iust .

As touching . 1. Pet. 2.9 . M. Robinson hath foure arguments to prooue that it is meant and to be vnderstood of the visible Church , and therefore not of the inuisible , his first argument is this .

If Peter wrote to the visible Church of the Iewes , Iustif. 44. and not to the inuisible among them , then in Cap. 2.9 . Hee speaketh of the visible Church , and not of the inuisible .

But Peter wrote to the visible Church of the Iewes , and nor to the inuisible among them .

Therfore in Chap. 2.9 . he speaketh to the visible Church of the Iewes , and not of the inuisible .

The proposition or consequence of this argument which we deny as being palpablie false , he indeuoureth not to proue at all : to wit , that to whomsoeuer Peter writ of them all that which he writ must be meant and vnderstood : which no man of vnderstanding will graunt .

The assumption he strengthens with sundry reasons ; as first , Peter wrote to that Church and societie whereof hee was the Apostle : But he was the Apostle of the visible Church of the Iewes : Ergo , Peter wrote to the visible Church of the Iewes , and consequently not to the inuisible . 2. Peter wrote to that Church and societie which he knewe . But hee did knowe the visible Church , and not the inuisible , which is knowne onely to God , Ergo , he wrote to the visible Church , and not to the inuisible . These proofes he inserts in his first reason : but not content therwith , he confirmes his assumption with two more arguments laide downe in his third and fourth reasons .

To that Church Peter writ wherein were Elders and a flocke depending vpon them .

But the visible Church had Elders and a flocke depending vpon them , and not the inuisible .

Therefore to the vis , Church Peter write , & not to the inuis .

Againe to that Church which had the word of God preached amongst them the Apostles did write .

But the word was preached to the visible Church :

Therefore to it he writ .

The summe of these three arguments , 1.3 . & 4. is this , Peter writ to the visible Church , Ergo : 1. Pet. 2.9 . cannot be meant of the inuisible Church ; but of the visible . By this argument I can prooue , that the Epistles to Timothy , Titus , and Philemon excepted : in all the Epistles of Paul , Peter , and Iames , there is nothing meant of the inuisible Church : Because the saide Epistles were written as you say to the visible Church . Also that nothing in the Epistles to Timothy , and Titus , are spoken either , of the inuisible or visible church , But of Ministers . The foundation whereof is , that to whomsoeuer an Apostle writ an Epistle , of them all in that Epistle is spoken , and to be vnderstood .

Secondly , I deny your assumption , and affirme that Peter writ to the Church ; whereby I meane the same which we call the inuisible Church , and euen so did the rest of the Apostles , those Epistles excepted which were written to some speciall person . For the ministery is giuen to the Church , or Saints and Body of Christ . Ephes. 4.11.12 . Which Body the inuisible Church is , and not the visible : And heere I reason thus , as I haue once before . To what Church or societie the ministery and Ministers were giuen of Christ , to the same the Canonicall Epistles were written : But to the Church militant the ministery and Ministers were giuen : therfore to it the Epistles were written . The proposition is manifest , the assumption Ephes. 4.11.12 . doeth clearely prooue . We may remember also , heere how Peter in his first Epistle , writeth expressely and by name , to the Elect according to the foreknowledge of God the Father vnto sanctification of the Spirit : and in the second thus : Peter to you which haue obtained like precious Faith with vs : which Faith onely the elect haue , and therfore is the same in effect with the former , Peter to the Elect , &c.

In answering our aforesaide and last obiection , Iustif. 107. M. Robinson addeth this : If you would graunt , that onely they are true members of the Church , which by the word of God ( which must be the rule of our iudgement ) may be iudged Saints , it would end this controuersie . But all that professe Religion may by the word of God bee iudged Saints , as before I haue shewed : Otherwise Saul , Doeg , Ioab , Absalom , the Scribes and Pharisees , Iudas , Demas , with infinite such were not true members of the visible Church : which with any truth you cannot affirme . See that you be now M. Robinson as good as your word : let this controuersie concerning the matter of the visible church bee ended . And thus much concerning the matter of the vis . Church : Let vs now heare what is the forme thereof .

The forme say we , is the profession of true religion . The Separists teach otherwise , some that this is the forme , some that .

M. Ainsworth writeth thus : Counterp. 107. Ibid. 174. To the constitution of a Church there belongs , first a people , as the matter whereof , and 2. a calling , gathering and vniting together , as the forme whereof the Church consisteth . We must remember here , that a little after these words he teacheth , that Saints by calling are the matter of the visible Church . If this be true , then calling is comprised vnder the matter , and therefore not vnder the forme ; so that gathering and vniting together must make the forme , or else we haue here none . That gathering now and vniting together are not the forme I doe thus prooue .

If a people be the matter , and gathering and vniting together the forme of the true visible Church , then euery people gathered and vnited together is a true visible Church .

But the latter is false .

Therefore the first .

The proposition is grounded vpon this certaine and vndoubted trueth , that where matter & forme of a true vis . church is , there is a true church .

The assumption , to wit , that euery people gathered and vnited together , is not a true vis . Church , is likewise true : otherwise the congregations of Papists , Anabaptists , &c. bee true Churches : for they consist of people , gathered and vnited together . But leauing this man , let vs heare what M. Smith sayeth .

Principles and Inferences . 11. The true forme ( saith he ) of a true visible Church is partly inward , partly outward . The inward part of the forme consisteth in three things . 1. the Spirit , 2. Faith , 3. Loue . The Spirit is the soule animating the whole body , Faith vniteth the members of the body to the head Christ Iesus , Loue vniteth the members of the body each to other . The outward part thereof is , a vowe , promise , oath , or couenant betwixt God and the Saints . Euery peece and parcell hereof he seemeth to himselfe and to his Disciples to proue substantially , he alleadgeth no lesse then twelue testimonies of Scripture for the proofe of one point .

Reply . The forme , ( saith he ) is partly inward and partly outward . Then the matter of the visible Church must bee so too : except he will haue a forme without matter , which I know you will not say . Tell vs therefore , what is the inward matter of the visible Church , and what is the outward : for assuredly wee know not . But let this goe . The inward forme is the Spirit , Faith , Loue . One would thinke that this was rather the forme of the Church militant : considering these three , Spirit , Faith , Loue , are onely to be found in the elect , and cannot fall into any reprobate , whereof the visible Church consisteth for a great part . And first as touching the Spirit , it is proper to the chosen , as is manifest by Romans 8.14.17 . Gal. 4.6 . Tit. 1.1 . And for this cause Faith is called the Faith of Gods elect , because I say it is proper to the elect of God : which is further confirmed by that in the Acts , Acts 13.48 . 1. Ioh. 3.14 . as many as was ordained to eternall life beleeued . And concerning Loue Iohn telleth vs , that thereby wee may know and bee assured , that wee are translated from death to life .

The spirit , saith hee , is the soule animating the whole body . By whole body he vnderstands the whole visible Church : and his meaning is , that as the body of man and all the members and parts thereof are animated , that is , are quickened and receiue naturall or corporall life from the soule : so the whole visible Church , and all the members thereof haue spirituall life from the Spirit of God . From whence this necessarily followeth , that euery one of the visible Church hath the Spirit of God , Rom. 8.10.11 . quickening him to righteousnesse and holinesse of life here : and to immortalitie and eternall life in the world to come . For both these effects the spirit worketh in whomsoeuer it is , and is there fore-called the spirit of life . The which if it bee true , Rom. 8.2 . I meane , that euery member of the visible Church hath the Spirit of God , as all of you doe ( in effect ) teach , and namely as oft as you doe tell vs that a true visible Church is the bodie of Christ : then in the visible Church there are none dead in trespasses and sinnes ; no dead , but all liuing stones : forasmuch as the whole body , and consequently euery member thereof , is animated and quickned by the Spirit , from whence floweth spirituall life and motion . Then in the visible church there be no hypocrites , nor carnall or naturall men , no wicked person , neither openly nor secretly wicked : for as much as euery member of the visible church hath the spirit , Apology 44. Counterp. 127. euen the spirit of life , or quickening spirit : which in whomsoeuer it is mortifyeth sinne in them , crucifieth their flesh and naturall corruption freeing them from the power and dominion thereof : and quickneth or inableth them to leade an holy and spirituall life . Lastly then in the vis . church there bee no Reprobates , none that shall bee damned : for as much as euery one in the visible church hath the Spirit of God , and so the spirit of life , wherewith whosoeuer is indued hath not onely spirituall , but eternall life begun in him , and therefore shall neuer die . And here we may remember that the spirit of God is bestowed onely vpon Gods children , Rom. 8.14.17 . all which be heares of saluation . Also that the Spirit is called the seale and earnest of our inheritance : Gal. 4.6 . whereby wee learne , That whosoeuer hath the spirit , he hath the earnest and seale of God of his heauenly inheritance , and so is sure to be saued . But the whole body of the vis . Church say you hath this spirit animating it . Therefore conclude I all and euery one of the vis . Church are sure to be saued , and so there be in it no Reprobates , nor such as shall be damned . This conclusion followeth also necessarily from that you doe adde : Faith vniteth the members of the body to the head Christ . By body here you meane the whole visible Church : and so teach first , that all the members of the vis . Church bee vnited to Christ , as to their head . Secondly , that euery one of the vis . Church hath that faith , which maketh this vnion , or vniteth him to Christ his head . Doth it not now from hence follow , that all of the vis . Church be heyres of saluation , and that none of them shall passe into condemnation ? Joh. 10.26 . & 27. For who can plucke from Christ , that is vnited vnto him , and is as it were part of him ? Or can any member of his die , seeing to euery one of them hee communicateth life , both spirituall and eternall ? Can any also indued with this effectuall faith be condemned ? Hee that beleeueth hath euerlasting life , Ioh. 3.16.17.36 . & 5 24. Rom. 8.1 . is saued already , and hath passed from death to life : to him there is no condemnation , That which hee saith here of the spirit animating the whole body , ( euen as the soule doth the whole body of man ) if he had spoken & meant it of the Church , without adding or vnderstanding visible , the one of the which you alwaies doe : and by body vnderstood the misticall body of Christ , and by a member an elect vessell , conuerted and brought to the faith , then had hee spoken truely : but vnderstanding by body , the visible Church , and by a member , one particular person of that societie hee teacheth that which is very false .

There shift and euasion I know will be this , that they do not meane that all the vis . Church haue indeede the Spirit , Faith and Loue , but only externally , & so far as men can iudge . This is absurd . For in this they secretly imply , that there are some in the vis . Church which haue not the spirit , nor faith , nor loue : and in this positiue Diuinitie of yours directly teach the contrarie . For the spirit ( say you ) animateth the whole body . If the whole body then all the members thereof , and consequently , there is no member that is destitute of the spirit . This therefore you may not alleadge for your selfe , except you will contradict your selfe .

After these men comes M. Robinson , and hee fully agreeing with M. Smith concerning the matter of the vis . Church , doth yet differ from them both about the forme : and tels vs , that the couenant is the forme . Saints ( saith hee ) is the matter , Iustiff . 88. & 82. and the Couenant the forme , from which two concurring the Church ariseth . Hereby he and M. Smith ( who makes it the outward part of the forme ) meane a solemne vow , oath , promise , or Couenant made to God of those that be of yeeres of discretion , to renounce Idolatry , and to cleaue to God , and to euery part of his truth .

For the discouerie and conuincing of this your errour , wee must remember that the oath and couenant which King Asa and his subiects made to seeke the Lord God of their Fathers , ( from whence these men fetch this doctrine ) was in the 15. yeere of Asa , as is said 2. Chron , 15.10 . and that he reformed the Church , and restored the true Religion and worship of God , in the beginning and entrance into his kingdome , as appeareth by 2. Chro. 14. and 1. Kings 15.14 . This couenant therefore cannot possibly be the forme of the Church , seeing Iudah was a true church in Asia his dayes before they made this couenant , and a thing can not bee or haue existance without the forme . And here we may remember that this vow and promise ( in effect ) we make , and passe into this couenant in baptisme , when and whereby we are recciued and incorporated into the church . Goe not therefore about to deceiue men in pe●swading them that we haue entred into no couenant with God to be his people , and to obey his commandements : And are therefore false churches .

And here not vnfitly might I produce foure arguments of Iustif. 3.27 . M. Robinsons taken from the in-being of the w●cked in our Church , whereby he will proue our congregatio●s to be and re●aine vnformed , and consequently to be no true Churches . First ( saith he ) because godly and wicked men are contrari●s , as being gui●●● and led by contrarie causes , the one sort by the spirit , and the other by the flesh , which are contrarie one vnto other . Now two contraries are not capable of one and the same forme .

By this reason of yours ( if it were ought ) there is no vis . Church formed , and consequently none at all : for you will not d●ny that in the vis . Church there be godly , and by your owne confession Pag. 106. there be hypocrites , all which are wicked : now these be contraries , as being guided and led by contrary causes , the one sort by the spirit , and the other by the flesh , which are contrarie one vnto another , and two contraries are not capable of one and the same forme . The rest of your arguments being no lesse friuolous then this , I for breuitie omit . And let this suffice concerning the matter and forme of the visible Church .

CHAP. IIII. Whether the couenant of life and saluation which God made with Abraham and his seede , were made with the visible or inuisible Church .

TO this Societie ( meaning the vis . Church ) say you , A true description of the vis . Church 11. is the couenant and all the promises of peace , of loue , and of saluation , of the presence of God , of his power , of his graces , and of his protection . And in your Apologie you haue these words : How else should a true visible Church haue assurance of the promises and scales of Gods Couenant , presence , and blessing to app●rtaine vnto them . Apology 44. This likewise M. Smith teacheth in his Principles and inferences pag. 11. For confirmation whereof , ye alleadge many places of Scr●pture but all in vaine . By many of them it is indeede euident , that God hath made a cou●n●nt of life and saluation with man : not with Angels , or any other creature , nor yet with all mankinde . Herein both you and wee agr●e and herevnto all accord that bee of any vnderstanding . But the question and doubt to bee decided is , with wh●m God ha●h made this Couenant . Seeing not with all mankinde : with what part of mankinde . Seeing not with all m n , with what societie and company of men , which is that wee call a Church . In a word : whether with the Church inuisible , or visible . Wee say with the inuisible Church : you affirme with the visible Church , and pretend to proue it by many witnesses . If you will haue their testimonies doe you any good , you must not so much shew that th●y speake of a promise of couenant of life euerlasting which God maketh with his people , make it appeare , that by people is meant the visible Church , and the members thereof . This none of you haue attempted .

For the ending of this controuersie , let vs consider of Gen. 17. Where the Lord maketh this couenant with Abraham : a principall place of Scripture also alleadged by you . Moreouer ( saith God ) I will establish my couenant betweene mee and thee , and thy seede after thee in their generations , for an euerlasting couenant to be God vnto thee , and to thy seede after thee . 8. And I will giue thee , and thy seede after thee the land , wherein thou art a stranger , euen all the land of Canaan for an euerlasting possession , and I will bee their God . For the right vnderstanding of this Scripture , and of some other in Genesis and else where , we must know that this part of the couenant on the Lord his part , I will be thy God and the God of thy seede . Doth conta●ne in it promises of this life , and of the life to come . Touching this life , the Lord makes a couenant with Abraham and his seede , that is all his posteritie according to the flesh , concerning the land of Canaan , ( a land that flowed with milke and hony ) that he would giue it vnto them to inhab●te . Concerning the life to come , signified by the land of Canaan , God also maketh a couenant with Abraham and his seede , t●at is , with all those whether Iewes or Gentiles , that should be of the same faith with Abraham . By the seede of Abraham then with wh●m this couenant was made , is meant , partly they which were b●gotten of Abraham by carnall generation , called in the Scripture children after the flesh , and saide to be borne after the flesh , that is , the people of the Iewes , who vntill the death of Christ were the onely visible Church , which we may fitly call , the carnall Israel : partly all that beleeue in Christ , as Abraham did , of what nation soeuer , Rom. 9.8 . Gal. 4.23.29 . Gal. 6.16 . called the children of promis , and said to be borne after the Spirit , and may be termed , the spirituall Israel , called also the Israel of God . This distinction of Abrahams children we haue in Rom. 9.6 , 7 , 8. Thus we see there be two kindes of couenants , made with two sorts of men or different soc eties , and yet all but Israel . The one an earthly , that is concerning the pleasures and comforts men enioy heere on the earth : the other an heauenly , and touching the ioyes thereof . The first of these God made with the naturall posteritie of Abraham , the visi . Church for a time : The latter with the spirituall posteritie of Abraham , and Church inuisible . These things being made manifest by the Scripture , your error will thereby likewise appeare .

That God made a couenant with Abraham , and his seede , nothing can be more cleare . That by Abrahams seede we are somtimes to vnderstand his children according to the fleshe , and that with Abraham and them God made a couenant of inheriting the land of Canaan that fruitfull land , it is plaine by the latter of the former verses , viz. ver. 18. and by Gen. 13.15.17 . All the land which thou seest , will I giue vnto thee , and thy seede for euer . Arise walke through the land , in the length thereof , and breadth thereof : for I will giue it vnto thee . And likewise by Gen. 15.18 . In that same day the Lord made a couenant with Abraham , saying , vnto thy seede haue I giuen this land , from the riuer of Egypt vnto the great riuer , the riuer Euphrates , 19. The Kenites , and the Kenizites , and the Kadmonites , 20. And the Hittites , and the Perizzites , &c. Hereunto adde Gen. 12.7 . Act. 7.5.6 .

That by the seede of Abraham , sometimes is meant , the faithfull onely , such I meane as haue iustifying faith , of whom it may be saide which was spoken of Abraham their father : They beleeue God , and it is counted vnto them for righteousnesse , and so of the church inuisible , or members thereof , Iewes and Gentiles , it is by the holy Scriptures as euident . In the 13. of Genesis the Lord making a couenant with Abraham , saith vnto him , thus : I will make thy seede as the dust of the earth : so that if a man can number the dust of the earth , Gen. 15.5 . then shall thy seede be numbred . The like speech God vseth vnto him at another time : Looke vp now vnto Heauen , and tell the Starres , if thou bee able to number them : and he saide vnto him , so shall thy seede be . If any , shall be so simple , as to vnderstand these Scriptures , of the carnall , and not ( chiefely ) of the spirituall children of Abraham , his error is corrected , Rom. 4.18 . Where these wordes of Moses , So shall thy seede be , are repeated , and we taught by them to vnderstand , those who are of the Faith of Abraham , of what nation soeuer . For which cause , he is there called the Father of many nations , that is the Father of all that beleeue of what nation soeuer : and had his name changed from Abram to Abraham : and a litle before is saide to be the Father of vs all : as if the Apostle had saide , the father of my selfe , and of all that beleeue . This is confirmed and made more plaine in the 11. vers. of the aforesaide Chapter . Abraham receiued the signe of circumcision , at the seale of the righteousnesse of the Faith which he had when he was vncircumcised , that he should bee the Father of all them that beleeue , not being circumcised , that righteousnesse might be imputed to them also . 12. And the father of circumcision , that is , of the circumcised , or of the Iewes , not vnto them onely which beleeue and are of the circumcision but vnto them also of the Gentiles , that walke in the steppes of the faith of our Father Abraham , that is , beleeue as he did , which faith he had when hee was vncircumcised . And againe , vers. 16. Therefore it is by faith , ( meaning the heauenly inheritance ) that it might come by grace , and the promise that God made to Abraham , might be sure to all the seede : not to that onely which is of the Law , that is , not to the Iewes onely who beleeue , and were vnder the Lawe giuen by God to Moses : but also to that which is of the faith of Abraham , that is , to the Gentiles , who beleeue as Abraham did , alb●it they bee not subiect to the ceremonies of the Lawe : who is the Father of vs all , that beleeue , Iewes and Gentiles ; Heere obserue , that Abraham is called , and that twise , the Father of the Faithfull , nay , of all them that beleeue . If Abraham be the father of all beleeuers , then are they his children and seed . Which is also expressely taught here , and inlarged by a distribution of his children , or of all his seede : in one word , into the beleeuing Iewes , and the beleeuing Gentiles : and this is likewise set downe twise .

To this purpose serueth that also Gal. 4.29 . And if yee bee Christs , that is beleeue in Christ , and by faith vnited vnto him , and made one with him , then are yee Abrahams seede . But aboue all other the 7. vers. of the third Chapter cleareth this point : knowe yee therefore , that they which are of faith , the same are the children of Abraham . To these children I say , and to this seede of Abraham , that is , to and with the faithfull , the elect of God , and Church inuisible , hath God made a couenant or promis of grace , and of saluation : and not with the Church visible , and the members thereof , as you all doe fondly imagine . And this the Lord himselfe , the author and maker of this gracious promise teacheth : Gen. 17.19 . Sarah thy wife shall beare thee a son ( saith God to Abraham ) and thou shalt call his name Izhak : and I will establish my couenant ( meaning chief●ly the spirituall couenant and of eternall life ) with him , for an euerlasting couenant , and with his seede after him . 20. And as concerning Ishmael , I haue heard thee : Loe , I haue blessed him , and will make him fruitfull , &c. 21. But my couenant will I establish with Izhak . Heere the Lord secludeth Ishmael from this couenant , and from hauing any part therein , denying that he made , or would keepe this promise with him , though in the visible Church , as Ishmael at this time was , or with any reprobates of whom hee was a figure . And restraineth the couenant to Izhak onely , and to his seed , that is to them who should beleeue in Christ , as Izhak did ; to the Elect I say , of whom he was a figure . We must heere remember that Abraham his family was the visible Church . For from the beginning of the world to the giuing of the Lawe , the visible Church was shut vp in the families of the Patriarcks . This premised , I reason thus against you . If the couenant of grace and saluation was made with the visi : Church , and all the members thereof , then with Ishmael , because hee was of the visible Church : But it was not made with Ishmael , as this place of Genesis prooueth : Ergo , not with the visible Church : but with the inuisible as we affirme .

And this is further confirmed , Rom. 9.6 . Notwithstanding it cannot be that the word of God should take none effect : for all they are not Israel , that is , t e Israel to whom God made the promise of eterall life , which are of Israel , that is defended of Iacob . 7. Neither are they all children , because they are the seede of Abraham , but in Isaack shall thy seede be called , 8. That is , they which are the children of the fleshe , are not the children of Abraham : but the children of the promise , are counted for the seede . For the better vnderstanding of this Scripture , we must knowe that the Apostle being to speake of the reiection of the Iewes , answereth an obiection that would readily be made against the same . If God haue cast away the Iewes , then is the promise that God made to Abraham and his seede frustrate , and of none effect : which cannot be so : Therefore God hath not reiected them . This obiection is contained in these words : It cannot be that the word of God should take none effect . Whereby the word of God is meant , the promise that God made to Abraham and to his posteritie : I will be God vnto thee and to thy seede after thee . Paul answereth , It followeth not that God is vnfaithfull and keepeth not the promise of grace and life which hee made with Abraham and his seede , though his posteritie , the Israelits be reiected of God & damned : because this couenant or promise of life euerlasting , the Lord made not with those who should be Abrahams children according to the flesh , not ( I say ) with that carnall Israel , that is , the Iewes who should lineally descend from Abraham : but with the Spirituall Israel , or children of Abraham in a spirituall sence , that is , the elect , or those that should beleeue in God , as Abraham did , whether they were Iewes or Gentiles . So long therefore as the Lord reiecteth not and damneth the elect of the Iewes and Gentiles the true children of Abraham , but receiueth them to grace , and in his sonne Christ Iesus giueth to them life eternall , he is faithfull , and keepeth his promise and couenant made with Abraham , and his seede : Albeit the rest of the children of Abraham , according to the flesh , or people of Israel , and of the visible Church be reiected and da●ned . And here obserue that these children of Abraham are called , first , the children of promise , as being such children of Abraham , that were not begotten of him by the force of Nature , or by carnall generation : but such as should be borne of water and the Spirit , and begotten by the immortall seede of the word , and promise of the Gospell . Secondly they are called the children of God . They ( saith the Apostle ) which are the children of the flesh , are not the children of God , but the children of the promise are counted for the seede . Heere the same are meant by the children of God , the children of the promise , and the seede , to wit , of Abraham . Whereby wee learne , that God made this promise or couenant of grace with those onely , whom in Iesus Christ he adopteth into the number of his children . But the elect and inuisible Church onely are Gods children , they alone also are the children of the promise : Therefore with them onely God hath made the couenant of grace : and not with the vis . Church , no more then with Ishmael and Esau members thereof : as the Apostle sheweth here in the verses next following . And for this cause it may bee the elect are called the children of the promise : because the promise of Grace and Life God made to Abraham , belongeth onely to them . These Elect and true beleeuers are they who are counted for the seede of Abraham , with whom this couenant was made , as it is saide , vers. 8. and not the naturall posteritie of Abraham , as some Iewes imagined , and it may be , doc at this day : nor yet the visible Church as you no lesse carnally conceiue then these Iewes . This controuersie betwixt you and vs , one would thinke should now be ended , considering how clearely the trueth shineth on our side : yet for feare it prooue otherwise , I will adde something more .

In the third to the Galathians , verse 29. Paul saith thus to them : And if ye be Christs , then are yee Abrahams seede , and heires by promise : As if he had said : If yee beleeue in Christ , whereby you are made one with him , then are ye indeede the seede of Abraham , and heires of eternall life according to the promise God made with Abraham . From hence I reason thus .

All they and onely they who be Christs , that is , are ingrafted into him by faith , are Abrahams seede , to whom the promise of eternall life is made .

But all of the church inuisible and onely they are Christs , ingrafted into him by faith :

Therefore all of the inuisible church , and onely they are Abrahams seede , to whom the promise of eternall life is made .

The Proposition is proued by these words of the Apostle : If Christs , then are ye Abrahams seede . The Assumption needs no proofe . Againe , I argue from hence thus against you .

If the vis . Church be Abrahams seede , and they to whom the promise of saluation was made , then the vis . Church , and consequently all the members thereof , are heires of saluation .

But this latter is false :

Therefore the first .

The Assumption you will not deny : and the Proposition is as cleare by this Scripture : and needs must be true , seeing God is faithfull and constant in the performance of his promise : which he could not be if any one of those should goe to hell , to whom he hath made promise of heauen . God is not as man , Num. 23.19 . that he should lye , neither as the sonne of man that hee should repent . Hath he said , and shall hee not doe it ? And hath hee spoken , and shall he not accomplish it ? No , no. God is true , Rom. 3.4 . though euery man be a lyar . If therefore God haue made a couenant or promise of saluation with the vis . Church , as you all affirme , and specially M. Smith euer and anone in his Parralleles , then all of the visible Church shall be saued . But for as much as many of that societie shall be damned , it cannot be that to them this promise was made , but to some other company , euen to the heires of saluation . And this latter may bee confirmed , and so you conuinced by your owne words . By faith ( saith M. Ainsworth ) we are the seede of Abraham , ( and consequently heires by promise of the blessed inheritance , and so doe enter into his rest . Com. of Saints 321. Here you affirme that the company of the faithfull , or true beleeuers , are the seede of Abraham , with whom God made this couenant ) which manifestly ouerthroweth you : Secondly , that they who be the seed of Abraham , are heires of the heauenly and blessed inheritance . And heere I reason thus from your owne words .

They onely are the seede of Abraham , with whom God made that gracious couenant of life euerlasting , that be he●res of the blessed inheritance , and doe enter into the h●auenly rest .

But the elect or inuisible Church onely are heires of the blessed inheritance , and doe enter into the heauenly rest :

Therefore the elect , or inuisible Church onely are the seede of Abraham , with whom God made that gracious couenant of life euerlasting .

The Proposition is your owne : the Assumption I trust you abhor to deny : imbrace therefore the conclusion , wherevpon necessarily followeth , that God made not this couenant with the vis . Church , as all of you doe teach : but with the inuisible , as wee affirme .

But you tell vs , that 1. Tim. 4 8. doth proue this . Bodily exercise profiteth little : but godlinesse is profitable vnto all things , which hath the promise of the life present , and of that that is to come . Here is mention indeede of a promise concerning life eternall . But to whom it is made ? Paul answereth , to the godly . But such onely are the elect and inuisible Church : Therefore to them , and not to the visible Church , is the promise made of life euerlasting by Christ . So that this Scripture maketh against you .

Moreouer , you alleadge here . 2. Pet. 1.3 . According as his diuine power hath giuen vnto vs all things that pertaine to life and godlines . Peter here telleth vs that all good things belonging to life eternall are giuen vs of God : But to whom ? To the visible Church ? We reade no such thing , but cleane otherwise . To vs , saith he . As if he had said , to me and the rest of the elect . That by life here , the Apostle meaneth life eternall , no man will deny : Neither that life eternall shall bee giuen vnto them , to whom all things appertaining to that life are giuen . Seeing then the inuisible Church onely , haue all things pertaining to life giuen them of God , forasmuch as they onely enioy that life , and that the Apostle speaketh of them who are made partakers of this gift : it followeth necessarily therevpon , that hee speaketh onely of the inuisible church . Obserue besides , that hee saith not onely that God hath giuen vs all things that appertaine vnto life , but addeth , and godlinesse . Implying thereby , that they to whom this life is giuen of God , haue first all things pertaining vnto godlinesse bestowed vpon them in this life , before they enioy that life eternall in the world to come . But to the inuisible Church onely all things pertaining to godlinesse are giuen : Therefore of the inuisible Church the Apostle here speaketh , and not of the visible , as you affirme . And here marke how M. Ainsworth applying this Scripture to the vis . Church , doth conuince both himselfe , and his friends . Let vs ( saith he ) consider some principall of the many good th●ngs , Communion of Saints 165. 168. 170. that God doth giue vs pertaining vnto life & godlinesse . Among these he nameth , Faith , And what faith ? That ( saith hee ) whereby our fathers walked with God , pleased him , wrought many good workes , obtained good report , and in the end , the saluation of their soules . It is the gift of God vnto his chosen people , which therefore is called the faith of Gods elect . And a little after , The most excellent fruit that we reape of faith is our iustification in the sight of God by his grace in Christ Iesus . Hereby it is plaine enough , though there is much more seruing to this purpose , that hee speaketh of iustifying faith . Another good thing pertaining to life and godlinesse that is giuen vs of God is , ( saith he ) sanctification : Ibid. 177.179.183.186 . also , the feare of the Lord , loue out of a pure heart , and of a good conscience , and of faith vnfained : the loue of God , and his loue shed abroad in their hearts by the holy Ghost , which is giuen vnto them : with other graces of this kinde . From these words of your owne I argue thus against you .

Of that Church or company of men Peter here speaketh , to whom of God are giuen iustifying faith , sanctification , and the other graces before specified :

But the said graces are giuen onely to the elect , and church inuisible :

Of them therefore onely Peter here speaketh .

The Proposition is confirmed by your owne words . The Assumption is so cleere , that it needeth no confirmation . Thus we see that this scripture also maketh not for , but against you .

As the Lord hath not made a couenant or promise of saluation with the vis Church , and cons●quently with the members thereof , but with them onely of the inuisible Church , as we haue heard : so neither hath he made to the vis church and members thereof a promise of peace . For then there should be peace between God and the wicked , seeing a great part of the vis . Church are wicked : which there is not , as witnesseth the Prophet : Isai. 52.22 . There is no peace , saith my God , to the wicked . This promise also belongeth to them of the inuisible Church , and they onely of this societie haue this peace . Then being iustified by faith , which the elect onely are wee haue peace with God , Rom. 5.1 . saith Paul , denying hereby this peace to all those that want iustifying faith . The Lord saith , I haue hated Esau . Mal. 2.3 . This is true of all Reprobates , of whom he was a fi●ure . Seeing the vis . Church consisteth for the most part of Reprobates , and but few therein that are chosen : it cannot be that to this societie God hath made a promise of loue , bu● rather to the company of the elect and Church inuisible , where of Iacob was a figure : of whom God saith , I haue loued Iacob : therein restraining his loue to the elect . And as for the promise of God his protection , Pro. 2.7.8 . Mat. 10.30 . compared with ver. 16. The whole 91. Psalme . it is in the Scriptures restrained to them that feare the Lord , and put their trust in his mercy ; that make him their hope and fortresse , and the most high their refuge ; to the righteous , that is , the godly , and to them that walke vprightly : and therefore to the inuisible Church , and the members thereof . And when this promise is made to the v●sible Church , it is for their sakes that are therein of the inuisible Church .

Apology 44. And where you say that a true visible Church ( and consequently the members thereof ) hath assurance of the promises of Gods presence , and blessing to appertaine vnto them : I demand what assurance a man can haue of enioying Gods grac●ous presence he●re on earth , and glorious presence in heauen , wherein consists our happinesse , by being a member of the visible Church : considering so many of the visible Church , are sinners , and that sinne doth seperate betweene God and man . This is presumption , and not an holy assurance : and to build on the sands , which house tempests at one time or other will blow downe ; and not on the rocke , that standeth vnmoueable . He that hath no other assurance of Gods presence , and blessing then this , that he is a member of the visible church , may peraduenture bee as farre from enioying Gods presence , as they which are in hell from entring into heauen : and from being blessed of God , as they vpon whom this sentence shall be pronounced : Goe ye cursed into euerlasting fire , prepared for the Diuell and his Angels . The Papists might well reiect our assurance and certaintie of saluation , had we no better ground for the same then this . Yet let no man so vnderstand mee , as though I denied that God was present with , and did protect the visible Church . For I know that our Lord , partly for the elect that are in the visible Church , and partly for his owne glorie and names sake that is called vpon among them , is in the midst of the seuen golden Candlestickes , Reuel. 1.13 . protecting them by his Almightie power .

CHAP. V. The titles which the Separists ascribe to the visible Church , are to be vnderstood of the invisible Church onely .

AS the description these men giue of the visible church , and that which they say is the matter and forme thereof , is not a description , nor the matter and forme of the visible , but rather of the inuisible Church militant : euen so it is with sundry titles they giue to the visible Church . It is called ( say they ) a kingdome of Priests , a royall Priesthood the sheepe of the Lord , Appologie 44. communion of Saints 248. & 470. Descrip: of the visible Church pag. 1. the Temple of God , a chosen Generation , an holy Nation , the peculiar people : yea , Christ his Sister , his Loue , his Spouse , and his Body . These titles which in the holy Scriptures are vsually giuen to the inuisible Church militant , and company of the faithfull , and if at any time to the visible , it is because and with respect had to the elect and Church inuisible , to whom alone properly the aforesaide titles doe belong : they ignorantly apply and vnderstand of the visible Church , and company of professors , with diuers more of the same kinde , which for breuitie I omit .

But let vs briefely and in order consider of these or the most of them If the visible Church be a kingdome of Priestes , and royall Priesthood , then all of this Church & company are Kings and Priests vnto God : but the last is false : therefore the first . To the proposition you as willingly subscribe as wee . The assumption which is this : All of the visible Church are not Kings and Priestes vnto God , with open mouth you deny : which thus I prooue .

All that be Kings and Priests vnto God shall raigne , and offer to God the sacrifice of praise for euer in heauen .

But all of the visible Church shall not raigne , and offer to God the sacrifice of praise for euer in heauen .

Therefore all of the visible Church be not Kings and priests vnto God .

The assumption is in it selfe cleare . The proposition is euident by Reuel. 5.6 . Thou wast killed , and hast redeemed vs to God by thy blood out of euery kindred , and tongue , and people , and Nation . And hast made vs vnto God Kings and Priests , and we shall raigne on the earth . Heere wee learne , that these Kings and Priestes shall raigne and inherite the kingdome : and besides who be these Kings , which shall thus raigne , not the visible Church , as these men teach : but those whom the lambe hath redeemed to God by his blood out of euery kindred , and tongue , and people , Confession of Faith , 29. and nation : which are the Elect or inuisible Church , as they themselues confesse . This is further confirmed and made more euident in the first of the Reuel . where Iohn saith that those whom Christ Iesus loueth and washeth from their sinnes in his blood , are Kings and Priests vnto God . But this Christ doth onely to the Elect , and Church inuisible : for them alone hee loueth ; their sinnes onely hee washeth away : therefore they onely are this kingdome of Priestes , or Kings and Priests vnto God . 1. Pet. 2.5.7.9 . Peter telleth vs that the faithfull are this royall Priesthood , and calling them also an holy Priesthood , he saith that they offer vp spirituall sacrifice acceptable to God by Iesus Christ . But the inuisible Church ( of which societie the faithfull are ) onely doth and can offer such sacrifices : Therefore the inuisible Church , are this royall Priesthood , or kingdome of Priestes , and not the visible Church . If I should haue saide nothing , M. Ainsworth himselfe wil suffice for the conuiction of this error . Communion of Saints . 248. They whom Christ hath made Kings and Priests vnto God his father , being a Kingly Priesthood , euen a kingdome of Priestes , and a holy nation : hauing part in the first resurrection , the second death may haue no power ouer them ; but sit with Christ in his throne , euen as hee ouercame , and sitteth with his Father in his throne . From your owne words I argue thus against you . They who are this royall Priesthood , that is , Kings and Priests vnto God , haue part in the first resurrection , the second death hath no power ouer them , but sit with Christ in his throne : But the inuisible Church onely and company of the Elect haue part in the first resurrection , the second death hath no power ouer them : Ergo , the inuisible Church is this royall Priesthood . The proposition your owne words doe prooue : The assumption needes no proofe . And againe in another place hee conuinceth himselfe and his friends . Seeing then ( saith he ) we haue receiued such grace from God , Communion of Saints 487. 488. ( so many as beleeue in the name of his sonne Christ ) as that we are through his mercy made a chosen generation , a kingly Priesthood , washed from all our sinnes in the blood of Christ , and raigning with him on earth by mortifying and subduing our earthly members : what remaineth then but that we purge our selues from all filthinesse of the flesh and Spirit . From hence I inferre , that either the visible Church , and consequently all the members thereof are washed from their sinnes : mortifie and subdue their earthly members , which no man will affirme : or else the visible Church is not that royall Priestood whereof the Scripture speaketh : for they that are this royall Priesthood , are washed from their sinnes , by your owne confession . Iudge now thy selfe ( Christian reader ) whether this that M. Ainsworth writeth heere , doeth not conuince that he saith else where . Communion of Saints 470. And now that all Christians are made Priests vnto God , euen a Kingly Priesthood to raigne vpon earth , and to haue their power of Christ to iudge all that are within the Church , and cast out the wicked from among them : they ought to reteine and vse their power . By Christians he meaneth here the members of the visible Church , and of all them he affirmeth , that the are Kings and Priests vnto God . And to increase his sin , after his and their accustomed manner , he alleadgeth three places to prooue this his error : namely , 1. Pet. 2.9 . Reu. 1.6 . & 5.10 . For the conuincing of which errors their are no testimonie in holy Scripture more excellent , as we may appeare by the premisses . Whereby it is euident , they are strangely blinded in their vnderstanding : seeing in the middest of a glorious light they see not the light , but grope as men in palpable darkenesse . And heere fitly I returne that vpon you , M. Ainsworth : which you falsely apply to vs . The Reader may see how your right eye is blinded , to bring Scriptures so plaine against your selues . Besides the three former testimonies you alleadge one another , that likewise maketh not for , but against you . If you will heare my voyce indeede , Counterp . 79. Exod. 19.5 . and keepe my couenant , then you shall bee vnto me a kingdome of Priests : but the Elect onely and they which are of the inuisible Church doe this which the Lord heere requireth : Therefore they onely are the kingdome of Priests here spoken of . Againe , the visible Church these fewe excepted in it which are of the inuisible Church , doeth not heare Gods voice indeede , but contemne it ; doeth not keepe but breake his couenant , and therefore is not a kingdome of Priests to God . For what though this speech was spoken to the visible church ? They therein of the inuisible Church onely could & did keepe the condition heere required . They therefore alone make this Kingdome of Priests . Thus your owne sword helpeth to pierce your side .

Neither is that so fit a title for the visible Church the sheepe of Lord , seeing in the Scriptures specially of the new Testament , ordinarily by sheepe are ment the Elect , and Church inuisible : I am the doore of the sheepe , Ioh. 10.7.15 . Matth. 25 , 33. I lay downe my life for my sheepe , when the Sonne of man commeth in his glory , he shall set the sheepe on his right hand , and the goates on the left . In a word , If wee would knowe who indeede are the sheepe of the Lord , and rightly so to be called , Christ himselfe telleth vs againe in the 10. of Iohn saying : Vers. 27. my sheepe heare my voyce , and I know them , and they follow me , and I giue vnto them eternall life , and they shall neuer perish . Thereupon M. Ainsworth saith well : such were not of Christs sheepe for then he would haue giuen them life eternall , and for confirmation therof he quoteth this place of Iohn . Communion of Saints 58. Wherby he imployeth that all Christs sheepe shall haue life euerlasting . From whence it followeth that this title Christs sheepe , or the sheepe of the Lord , appertaineth to the elect and inuisible church , and cannot rightly be saide of the visible Church : except all the visible Church shall be saued . A great part of the visible Church are so farre from being like to sheepe , that they may more fitly be compared to wolues . Mat. 10.26 . Luke 10.3 . Behold I send you as sheepe in the middest of wolues . These whom Christ calleth wolues , were the visible Church of the Iewes : In which Church , were but a fewe sheepe .

You teach further that the visible Church is in the Scripture called the Temple of God , and this you will proue by 1. Cor. 3.17 . Knowe yee not that you are the Temple of God , and that the Spirit of God dwelleth in you ? 17. If any man destroy the Temple of God , him shall God destroy : for the Temple of God is holy , which yee are . I would desire no better place for the confutation of this error , then this you alleadge for probation thereof . See you not that the Spirit of God dwelleth in all those , who be this Temple of God ? now God his spirit dwelleth onely in the Elect : They are of the Elect therefore and inuisible Church who are the Temple of God . That God breatheth his Spirit onely into the Elect , it is manifest by Rom. 8.14 . as many as are led by the Spirit of God , they are the Sonnes of God . And by . Gal. 4.6 . And because yee are sonnes , God hath sent foorth the Spirit of his sonne into your hearts , which cryeth Abba Father . Againe the Temple of God is heere saide to be holy , which must needes be because the Spirit of God dwelleth in him that is this Temple , and it is holy , which is therefore called the holy Spirit , and the holy Ghost : ●●to o●e●y because in his owne nature he is holy , or holinesse its●l●e , but also in respect of his effect and operation , for that all those in whom he is , he sanctifieth and maketh holy . Hereupon it followeth that if the visible Church and members thereof be the Temple of God ; Then are they sanctified by the Spirit of God , and Saints indeede , and consequently such as to whom the heauenly inheritance belongeth . For the inheritance shall be giuen to all them that are sanctified , as is taught , Act. 20.32 . Besides we haue heard that prophane Esau , and many more who haue beene vnholy and vncleane , disobedient , yea abhominable , rebellious , and reprobate to euery good worke , haue beene of the vis . Church . We may heere also remember that this Spirit ( which dwelleth in euery one that is the Temple of God ) is called the Spirit of Life , as Rom. 8.2 . not onely because in whomsoeuer it is it killeth and subdueth sinne , and quickeneth to righteousnesse , as Rom. 8.10 . But for that he who hath this Spirit hath life it selfe , euen eternall life begun in him . This Spirit likewise is called the seale and earnest of our inheritance . 2. Cor. 2.22 . Ephes. 1.13 . Whosoeuer therefore hath this spirit is sure to inherite the kingdome of heauen ; because he hath God his seale and earnest thereof . For as much therefore as the inuissible Church onely and members thereof , haue and shall haue this life , and inherite this kingdome : They therefore onely haue this spirit , and consequently are this Temple . And this argument one may drawe from your owne words , thereby to conuince this your error , Christ ( say you ) dwelleth in and gouerneth by his holy Spirit his elect : Confession of Faith , 34. which he hauing once giuen , neuer taketh away from them , but still begetteth and nourisheth in them repentance , faith , and loue , and all Christian vertues vnto immortallity . From these and some other lines of yours , I argue against you thus . They whosoeuer they be which are the Temple of God , haue the spirit of God dwelling in them , whereby they are quickened , and haue the life of God in them , yea are quickned to immortallitie : But the Elect onely haue this spirit as your selues affirme pag. 34. of your confession of Faith , whereby they are quickened as pag. 26. of the same booke : therefore the Elect onely and inuisible Church are by your owne doctrine the Temple of God , and not the visible Church . Thus your owne sword againe helpeth to pierce your side . And heere this reason may be vsed against you . Those whom Peter calleth a spirituall house , 1. Pet. 2.5 . Ephes. 222. and Paul the habitation of God by the spirit , bee heere called the Temple of God : but by the first are meant the faithfull who are of the inuisible Church : therefore by the latter , the proposition is euident : And so is the assumption to them who vnderstand these places : it hath also in part beene cleared and shall be further foorthwith . Finally this is easily conuinced by 2. Cor. 6.19 . Knowe you not that your body is the Temple of the holy Ghost which is in you , whom you haue of God ? And you are not your owne : for you are bought for a price . Here we see that they who are the Temple of the holy Ghost , or the Temple of God are saide to be redeemed , or bought with a price : But the elect onely are redeemed , euen by your owne confession : therefore they are of the Elect and Church inuisible who bee the Temple of God , and in whome God dwelleth by his Spirit .

But it is no maruell though this and many other Scriptures which by the holy Ghost are meant of the members of the inuisible you vnderstand of the vis . Church , Description of the vis . church . 2 seeing you doe the like by 1. Pet. 2.9 . then which there is scarce a place in holy writ , Confession of faith 6. Apologie 44. Communion of Saints 248. & 470. Paralleles 61. Iustification 44. wherein the Spirit of God speaketh more manifestly of the inuisible Church or those thereof who be effectually called , and that can worse be vnderstood of the visible . And this I haue shewed in the second Chapter where I speake at large of this Scripture : So that it may seeme altogether needlesse to adde any thing thereunto . Yet neuerthelesse I will : And the rather because you being told of your mis-applying of this Scripture doe iustifie it , and confidently affirme , that it is meant of the visible Church , and argue for the same . Counterp 158. Iustification 43. For the better vnderstanding whereof , I will set downe some verses going before . Yee as liuely stones , bee made a spirituall house , an holy priesthood , to offer vp spirituall sacrifices acceptable to God by Iesus Christ . Wherefore it is contained in the Scripture ; Behold , I put in Sion a chiefe corner stone , elect and precious : and he that beleeueth therein shall not be ashamed . 7. vnto you therefore which beleeue , it is precious : but vnto them which be disobedient , the stone which the builders disallowed , the same is made the head of the corner . 8. And a stone to stumble at , and a rocke of offence , euen to them which stumble at the word , being disobedient , vnto the which thing they were euen ordained . 9. But yee are a chosen generation , a royall Priesthood , an holy Nation , a peculiar people , that yee should shew forth the vertues of him that hath called you out of darknesse into his maruellous light .

In the fift verse of this Chapter , they who are spoken of in this 9. verse are there called : First , liuely stones : Secondly , a spirituall house : Thirdly , an holy priesthood : Fourthly , as Priests they are said to offer vp spirituall sacrifices acceptable to God by Iesus Christ . Now these liuely stones , this spirituall house , and these priests offering sacrifices acceptable to God in Christ , are such onely as bee of the elect and inuisible Church as I haue plainely shewed in the second Chapter : and euery babe in knowledge may hereby know , because the Reprobate cannot offer any acceptable sacrifice to God : Therefore of the inuisible Church , and not of the vis . Church Peter speaketh in this 9. verse , By the 6. and 7. verses it is plaine that in this 9. verse he speaketh of the faithfull , euen such as doe beleeue in Christ . And this alone the elect doe . In the 7 : and 8. verses this our Apostle turning his sp●ech from them that did beleeue , to them that were so farre of from beleeuing in Christ , that they did stumble at him , so as hee was to them a rocke of offence , endeth the 8. verse thus vnto the which thing they were euen ordained , least now the beleeuing Iewes , of whom hee had newly spoken , should be terrified with that he had said of reprobation , and some of them in their weakenesse feare least they were of the number of the Reprobates , and such as God bad ordained to iust condemnation : he telleth them in the 9. verse , that this he meaneth not by them , neither neede they to feare this at all : for as much as they are not of that generation , and stocke of mankinde which God hath ordained to destruction , as the former despisers of Christ : but of the generation which God hath chosen and appointed to life euerlasting : which generation is that we call the inuisible Church . Why the elect bee heere called a chosen generation , you may reade further Chap. 1. And there also see that these titles , royall Priesthood , holy Nation , peculiar People , which these men vnderstand of the visible Church , cannot be so taken ; But are meant of the faithfull or true beleeuers , al which are of the inuisible church . Both by the words themselues then of this Scripture , ( ● meane verse 9. ) and also by the coherence or depe●dance thereo● with that goeth b●fore , it is euident that this Scripture is pe●uerted by th●se men and misapplyed . Nay this is euident by their owne writings . And here with mee obs●rue a secret ouer ruling h●nd of God . M. Ainsworth hauing made a large Treatise i●tituted the Communion of Saints , and there hauing spoken many excellent and glorious things of the Saints , rightly vnderstood , that is , of Saints indeed , or the faithfull sanctified by the Spirit of God and Faith in Christs who are so of the visible Church , as withall they be of the inuisible Church : but by him meant and misapplyed to all the members of the vis . Church , Saints by profession ; which shameth the whole Treatise , making it almost as full of lies as lines : Hee , ( I say ) hauing done this euer and anone throughout his whole booke , behold how in a conclusion , which he affixeth to the said booke , he conuinceth himselfe of errour , touching a great part of that hee had said before : and namely concerning this place of Peter , which a a Pag. 470. before he vnderstood of the visible Church , and members thereof . Thus beginneth he his conclusion : 487. b b 4. 88. seeing we haue receiued such grace from God , ( so many as beleeue in the name of his Sonne Christ ) as that we are raised vp from the graues of sinne , &c. being through his mercy made a c c 1. Pet. 2.9 . chosen generation , a kingly priesthood , washed from all our sinnes d d Deut. 1.5 . in the bloud of Christ , and e e Reu. 5.10 . raigning with him on earth , by mortifying and subduing our earthly members : what remaineth but that wee purge our selues from all filthinesse of the flesh and spirit . With your owne weapons thus I fight against you . All they and they only who beleeue in Christ , are by his bloud washed from their sinnes , mortifie , and subdue their earthly members , are this chosen generation , and royall priesthood : But onely the elect and inuisible Church beleeue in Christ , are by his bloud washed from their sinnes , mortifie and subdue their earthly members : Therfore the elect onely and inuisible Church are this chosen generation , and kingly priesthood : and therefore not the visible church , as these men do teach . The proposition is your owne : the Assumption deny if you will .

But M. Ainsworth by three reasons will proue that this scripture is not to bee vnderstood of the inuisible , Counterp. 158. but of the vis . Church . The first is layed downe in these words . This place of Peter speaketh of and to the vis . or sensible Church : for the Apostle wrote to the vis . Christians the strangers that then dwelt in Pontus Galatia , &c.

In the tenth Chapter of this booke I haue answered this reason at large , and shewed the vanitie of it : notwithstanding something I will adde heere .

Be it granted that Peter writ to the vis . church , though something might be said against it : as that he writeth to them that had obtained like precious faith with him , which none but the chosen and of the inuis . chureh haue : yet this proues not that this 9. verse is true and to be vnderstood of the vis . Church , no more then it followeth that these sayings of Paul are true and to bee vnderstood of the vis . Church , and all the members thereof , Yee are bought for a price ; 1. Cor. 6.20 . Rom. 8.15 . Gal. 4.20 . & 3.26 . Ephes. 1.13 . yee haue receiued the spirit of Adoption ; ye are the sonnes of God , who hath sent forth the spirit of his Sonne into your hearts ; ye are all the sonnes of God , yee are sealed with his holy Spirit of promise , the earnest of our inheritance , with many such like : because the Epistles wherein these are , were written ( as you affirme ) to visible or sensible Churches .

The second reason followeth in these words : This which Peter speaketh chap 2.9.10 . is as Moses spake of old to the visible Church of Israel , Exod. 19.6 . I answere , though Exod. 19.6 . was spoken to the vis . church of Israel , yet it was in respect of them therein who were of the inuisible church and of Gods elect , and is true onely of such , as I haue shewed before : euen so it is here .

Your last reason followeth . Againe ( say you ) Peter mentioneth the end of their calling to this dignitie , ( viz. ) to shew forth the vertues of him that hath called them out of darknesse into his maruellous light ; which whether it appertaines not to the visible Church , I leaue it for euery true member thereof to Iudge .

It cannot be denied but that Peter speaketh of them who of God are called out of darknesse , that is , out of sinne and ignorance , into his maruellous light , that is , to the knowledge of God and holinesse : for which maruellous mercy receiued , out of the very sense and feeling therof , they praise God , and indeauour all the dayes of their life to walke worthy of it , which is heere called the shewing forth of the vertues of him that hath called them . But the inuis . church onely and company of the el●ct , are called out of darknesse into this maruellous light , being called therefore the children of the light ; and they alone out of a sensible feeling of this great mercy doe praise & blesse God for the same , and indeauour to liue to him who hath thus called them . Of the inuisible Church therfore called heare a chosen generation , doth the Apostle Peter speake in this place . So this reason maketh greatly against you .

Counterp. 158. No lesse blame-worthy are you , for maintaining this , That no places of Scripture setting forth the inuisible Church , are by you brought to set forth the visible Church . The contrary to this appeareth plainely by this Treatise . To proue that they who be of the true vis . church are called out of the world , Apologie 44. Counterp. 133. or seperated from the world , a seperated company of righteous men , vsually you quote Ioh. 15.15.19 . and 17.9.14 16.20 . Tell mee now , who be they that beeing in this world , are not of this world : Are not the elect onely such ? know you not that they who be not of this world , doe belong to a better world ? Moreouer doth Christ pray for the vis . Church , or the inuisible onely , and company of the elect ? what meane you then to apply Scriptures concerning these things to the vis . Church , seeing they be spoken and are true onely of Gods elect , who are the inuis . Church ? And notwithstanding to tell vs , That places setting forth the inuisible Church , are not by you applyed to the vis . Church ? And where you say that the vis . Church is Christs sister , his loue , and his spouse ; how can this possibly bee true , seeing the greatest part of the vis . Church and sometimes almost the whole vis . Church is hatefull to God , & abhorred of him , as before hath been made manifest ? And by what titles I pray you doth Iesus declare his loue to the inuisible Church , if these be the titles of the visible ? Christ Iesus himselfe telleth vs , that whosoeuer doth his fathers will which is in heauen the same is his sister : But this doe onely they who are of the inuisible church : They therefore onely are Christ his sister . If the vis . church and members thereof bee Christ his loue , then none of them shall bee damned : For it cannot bee that Iesus will condemne them whom he loueth . It is the elect likewise and inuis . church , which being contracted here to Christ , shall bee married to him the Kings sonne in the world to come , when they shall partake with him in glory : And not the vis . church whereof the greatest part shall be damned , and but a few therof saued .

Lastly ( say you ) the vis . Church is the body of Christ : Wherevpon all those places in Pauls Epistles , where mention is made of Christs body , you expound of the visible , when they are to be vnderstood of the inuisible church , or the whole company of the faithfull , which is a part thereof . If the vis . church be the body of Christ , as you tell vs , then euery one of the vis . church is a member of Christ his body , and hath therefore the same spirit abiding in him , that is in Christ Iesus . For the very same spirit that dwelleth in Christ the head , is from thence deriued to his body , and all the members thereof . If any man haue not the spirit of Christ , the same is not his . But if the spirit of him that raised vp Iesus from the dead dwell in you , he that raised vp Christ from the dead shall also quicken your mortall bodies , by his spirit that dwelleth in you . Rom. 8.9.11 . Hereby wee know ( saith Iohn ) that we dwell in him and he in vs : 1. Ioh. 4.13 . because hee hath giuen vs of his spirit . From hence wee learne that Iesus doth communicate his spirit to all his members : so as whosoeuer hath not this spirit , bringing forth the like or the same effects in him that it did in Christ , the same is no member of Christ , nor part of his body ; Christ dwelleth not in him , nor hee in Christ . As by loue all the members of this body are vnited together , so by the spirit of God this body with all the members thereof , are coupled and knit together to the head Christ , whereby it receiueth grace , and increase of grace , growing vp into Christ ; Iohn 1.16 . Ephes. 4.15.16 . for the furniture thereof , according to the effectuall power of this spirit , which is in the measure of euery part . Ioh. 15.1 . This spirit is as the iuice that from Christ the vine , is conueyed into euery branch . And it is as the soule of this body , giuing spirituall life , to all the members thereof : euen as the soule of man doth animate the body , with all the part or members thereof . But euery one of the vis . Church is not a member of Christ his body , forasmuch as the spirit of Christ dwelleth not in euery one of the vis . church : and therefore the vis . church is not the body of Christ : but some other company of men there is , which make that body whereof Christ is the head , and euery particular man of that societie a member thereof . Neither can you deny that which I doe inferre herevpon , and necessarily followeth vpon the former . Namely , if euery one of the vis . church be a member of the body of Christ , then euery one of the vis . church hath the Spirit of Christ dwelling in him . Counterp. 128. Nay , your selfe M. Ainsworth confesse and vrge this against vs , saying , That we cannot possibly be members of the body of Christ , nor haue him for our head ; Being we are not partakers of his life and spirit . It resteth therefore that either you yeeld to the conclusion , That the vis . church is not the body of Christ ; or else affirme , That euery member of the visible church hath the Spirit of Christ dwelling in him . Apology 44. That euery one of the vis . church is not a member of Christs body , hath already been sufficiently proued : and is hereby likewise euident , because then none of the vis . Church could be damned . For tell me I pray you , can a member of Christ possibly bee condemned ? Euery member of Christ , is ( as it were ) fl●sh of his flesh , and a bone of his bones . We are members of his body , Ephes. 5.30 : of his f esh , and of his bones . Doth Christ hate his owne flesh , or rather nourish and cherish it ? Will or can Christ the iudge condemne any who is thus neare and deare , vnto him ? It is not possible . Againe , Christ is life it selfe . I am that way , Ioh. 14.6 . that truth , and that life , saith he . Whereby we learne , that as without Christ , no man can haue spirituall and eternall life , so whosoeuer hath Christ , and is a member of Christ , the same hath this life deriued vnto him a member , from Christ the head . How then can such a one die , seeing he hath already life it selfe , and that life begun in him which is eternall , and whereof their is no end . Herevpon the Scripture saith ; Rom. 8.1 . That to them which are in Christ Iesus ; members of his body , there is no condemnation . And that to such Christ is made wisedome , righteousnesse , 1. Cor. 1.30 : sanctification and redemption . Besides , what creature is able to pluck away a member from this body , and to break that bond whereby one of these members is tyed to the head Christ Iesus . Who can seperate betweene Christ and his members ? Surely not principalities nor powers : much lesse flesh and bloud . None shall plucke these out of my hand saith Iesus . Rom. 8.35 . Ioh. 20.28 . Verse 23. I doe not deny but that as the vis Church in a certaine respect may be called the body of Christ : so Christ I●sus not in one but in diuers respects may fitly be called the head of the vis . Church . This lets not but th●t which I here affirme is true . And hereof he rendreth a reason . My Father which gaue them mee , is greater then all , and none is able to take them out of my fathers hand . I and my Father are one .

But leauing this argument we will proceed to some others . In the 5. to the Ephes , Thus we reade . The husband is the wiues head , euen as Christ is the head of the Church , and the same is the Sauiour of his body . 25. Husbands loue your wiues , euen as Christ loued the Church , and gaue himselfe for it . 26. That hee might sanctifie it , and cleanse it , 27. That hee might make it vnto himselfe a glorious Church , not hauing spot or wrinckle or any such thing : but that it should be holy and without blame . Here be diuers reasons to proue that that Church which in the holy scriptures is said to be the body of Christ , and whereof Christ is the head , is the inuisible Church , and not the visible , as you do hold . For first , Christ is the Sauiour of that Church ( or company of men ) which , is his body : But hee is the Sauiour and giueth saluation onely to the Church inuisible : Ergo , &c. Secondly , Ps 55. & 11.5 . Christ loueth the Church which is his body : But hee loueth onely the elect and church inuisible , hating all others , as workers of iniquitie : Rom. 9.13 . Ergo &c. Thirdly , Christ died or gaue himselfe to death for the church which is his body : But hee died onely for the elect and church inuisible : Ergo the inuisible church on ly is his body . Fourthly , that church which is the body of Christ , Iesus by his spirit in this life sanctifieth and cleanseth in part , and pe●fectly in the life which is to come , at which time it shall be without spot or wrinkle , holy and without blame , and so a glorious church indeede : But this onely Christ doth to the inuisible church and all the members thereof : and not to the vis . church , the greatest part whereof h●e leaueth to the vncleane sp●rit , who leadeth them into all manner of vncleanenesse , and wickednesse : Therefore the inuisible church onely , and not the visible , is the body of Christ : The seuerall Propositions of these foure arguments are euident by this present Scripture . The Assumptions of them all are so cleere that you neither will nor dare deny : It resteth therefore that you imbrace the conclusion . Ephes. 2.22.23 & 4.12 15.16 . Col. 1.18.24 . And here we learne how to vnderstand those places of holy Scripture , where Christ is said to be the head of the Churth , and the Church is called his body : Not of the vis . church , as you doe : but of the inuisible church , or that company of the elect which is by faith vnited to Christ , and by loue one to another , that is , of the faithfull . These are they which are the mysticall body of Christ , whereof he is the head .

Counterp 127. Apologie 44. A true Description of the vis . church . 2. pag. 1. 1. Cor. 12.27 . 1. Cor. 6.19 . & 7.23 . But you will say , doth not the Apostle writing to the vis . church at Corinth say , Ye are the body of Christ , and members for your part ? What proofe can be more plaine then this ?

I answere , doth not the same Apostle writing to the same church likewise say , Ye are not your owne , yee are bought with a price ? If this argument of yours were ought , hence it would follow , that Christ Iesus hath redeemed the vis . church , and so by consequent Reprobates . When Peter teacheth that only the Elect or church inuisible are redeemed with the precious bloud of Christ ; 1. Pet. 1.2.18 . Confession of faith 26. which you likewise acknowledge . From hence also it will follow that all of the vis . church are in Christ Iesus ; and that Christ is vnto them wisedome , righteousnesse , sanct●fication and redemption : because Paul writting to the Corinthians saith , yee are of him in Christ Iesus , 1. Cor. 1.30 . 2. Thess. 1.1 . who of God is made vnto vs wisedome , righteousnesse , sanctification and redemption . By this reason you may as well Prooue , that all of the visible Church are the Sonnes of God ▪ and that therein is no childe of the diuell , because Paul writing to the visible Churches of Galatia saith thus : Yee are all the Sonnes of God by faith in Christ Iesus . Gal. 3.26 . And that all in the visible Church haue faith ( in ) Christ Iesus , that is true and iustifying faith : and an hundred more of most false positions will ensue of this kinde of reasoning , as hath ben shewed before . To make this argument good you must proue , that all the speeches of Paul in his Epistles written to Church or churches were by him spoken & meant to all the members of the visible Church , and are true of them . In the meane season for the better informing both of you and others , we must vnderstand that where the Apostle writing to a Church , or certaine Congregation , saith that they are redeemed by Christ ; 1. Cor. 6.15.1 . are in Christ Iesus ; that they beleeue in Christ ; that the Spirit of God dwelleth in them ; that their bodies are the members of Christ ; the Temple of the holy Ghost ; are sealed with the holy Spirit of promise , the earnest of their inheritance , Ephes. 1.13 . that they are all the Sonnes of God , the body of Christ and euery one a member for his part , and he their head : Wee must ( I say ) knowe that these speeches with many more of this kinde , are not spoken and meant simply of the visible Church , and so of all the members thereof : but of some certaine persons in the inuisible Church , that is , the elect . These also are very probable the Apostle respected and meant onely in and by the title of Saints , so often vsed in the beginning of his Epistles , as Rom. 1.7 . 1. Cor. 1 , 2. Ephes. 1.1 . If by Saints , we vnderstand Saints indeede , that is , such as whose hearts are purified by faith , and sanctified or made holy by the Spirit of God : which exposition these two last testimonies fauours much : then this title he vsed onely in regard of the elect that were in the visible Churches , whom solely or at least chiefly he respected in his saide Epistle● , and for whose sake he did write them : and not in respect of the visible Churches with all their members . Which being so , as it is very absurde to conclude from this title of Saints , that none are in a true visible Church but Saints , I meane Saints indeede ; so is it no lesse absurde to collect from this speech of Paul , yee are the body of Christ , and members for your part , that the visible Church is the body of Christ , and euery member thereof apart . Yea this latter the two next verses going before these wordes , yee are the body of Christ , doe manifestly conuince : for in them it is saide and implyed , that as the members of a mans body haue care one for ano●her , 1. Cor. 12.25.26 . and such a fellow-feeling , as if one member suffer all will suffer with it : and if one member be had in honour , all the members reioyce with it : so is it with the members of the body of Christ . But this care and fellow-feeling , this mutiall sorrowe and reioycing is onely to be found in the faithfull and Saints indeede , members of the inuisible Church , they therefore are the body of Christ , or at the most , the visible Church is so called hauing relation to these . These are they that weepe , with them that weepe : and reioyce , with them that reioyce in the prosperitie one of another . These alone remember the affliction of Ioseph , and them that are in bonds , as if they were bound with them . But with the visible Church it is cleane otherwise . The visible Church we haue heard is a mixt company of good and bad , Prou. 11.10 . nay , that in it there be men notoriously wicked : Now when these perish ( saith Salomon ) there is ioy , meaning among the godly , And so on the other side , when it goeth hardly with the godly , ( as it doth alwayes , more or lesse ) the wicked that bee in the Church , they reioyce . Of the members of this Church , some forget and minde not the affliction of Ioseph , others clap their hands for ioy . Behold the care & fellowfeeling , the mutual sorrow & reioycing , that is between the members of the visi . church . Such it is , as was betwixt Cain & Habel , of whom the one slew the other ; betweene Ismal and Izhak , Esau and Iacob , Saul and Dauid , the Scribes and Pharisees , and Christ himselfe , with all that acknowledged and professed him : whereof the one sort hated and abhorred the other , as appeareth by the holy Scriptures . Remember also what in holy writ is gene●ally saide : that the righteous are an abhomination to the wicked , Prou. 29.27 . & the wicked vnto the righteous . This considered , how can the visible Church bee the body of Christ , and the particular persons of the visible Church , members for their parts ? and this is yet further confirmed in the very same Chapter : 1. Cor. 12.13 . ] when Paul speaking of the body of Christ , saith , that by one spirit we are all baptized into one body , and all ( the members of this body ) made to drinke into one spirit . Whereby we learne that all the members of the body of Christ , haue the spirit of Christ , by which they are quickened , and vnited to him the head . But this spirit haue onely the memb●rs of the inuisible Church , who truely beleeue in Christ , and by faith are ingrafted into him : they therefore alone are the body of Christ .

The error of these men in this particular springeth from hence , that those things which by the Apostle are spoken in a certaine respect , and of a part of the visible Church , they vnderstand simply , and of the whole visible Church . And that we may yet further and better see both your folly and sinne herein , remember wee here : First that the visible Church is a mixt company , consisting of diuers sorts of people good and bad , godly and wicked , Saints indeede , and sinners . Secondly that from thence doe arise different kinde of speeches of and concerning the Church , accordingly as God in his word directeth and intendeth his speech to the godly , or wicked in the church . When to the wicked God applyeth and bendeth his speech , reproouing them , or denouncing iudgement against them , because of the multitude of such in the church , he speaketh as if they were all wicked and no godly in it . And this is frequent in the Scriptures . The oxe knoweth his owner , the asse his maisters scribbe , but Israel hath not knowne , my people hath not vnderstood , 4. Ah sinfull nation , a people laden with iniquitie , &c , Isa. 1.3 Heare O Princes of Sodom , hearken O people of Gomorrah , vers. 10. Oh , that I might leaue my people , and goe from them : for they bee all adulterers , and an assembly of rebels . Ier. 9.2 . Trust you not in any brother , for euery brother will vse deceite , vers. 4 , 5 , 6. The good man is perished out of the earth , and there bee no righteous men : they all lye in waite for blood ▪ euery man hunteth his brother with a net , &c. Micah 7.2 . On the other side , when in his holy writ God applieth and intendeth his speech to the Godly , as either commaunding , exhorting or comforting of them , he speaketh as if all in the Church were such : Of this kinde are these . Yee are all the sonnes God by faith in Christ Iesus . Gal. 3.26 . Yee are sealed with the holy spirit of promise . Ephes. 1.13 . 1. Cor. 3.17 . The Temple of God is holy , which yee are : knowe yee not that yee are the Temple of God , and that the Spirit of God dwelleth in you ? You are the body of Christ , and members for your part . 1. Cor. 22.27 . And where the Church is called Christs Spouse , his Loue , Salomons long Counterp. 66. his Queene , his Doue , his Sster , &c. And let vs here remember a speech of M. Ainsworths , and apply it to them . You may ( saith hee ) much abuse any mans wordes , if what hee speaketh respectiuely , you will take and alleadge as spoken absolutely . Thus deale you ( my brethren ) with the word of God . Those things which in holy writ are spoken with respect and relation had to them of the inuisible Church , you take as spoken absolutely of the visible Church . Is this by your owne confession a great abuse and iniurie offered to mens writings : and is it none ( torwe ye ) to deale in this manner with the holy Scriptures and writings of God ?

In your Apologie you doe not onely tell vs , that the visible Church is the body of Christ , but who be the members of this body . Not the Elect , as one would haue thought , but say you , the Officers be members thereof . Apologie 42. and 53. And some pages after : The Church Officers are members of Christs glorious misticall body : whereby Iudas comes to be a member of Christs misticall body : for he was a Church officer . If such be members of the misticall body of Christ , then to be in Christ , ingrafted into him , euen a member of his body , bone of his bones , and flesh of his flesh , is not a matter greatly to be reioyced in , ( seeing it may fall into a reprobate ) which I hope you abhorre to say . If you doe not , speake it out . Then also reprobates may be members of the misticall body of Christ . For some Church Officers are reprobates : and all Church Officers ( by your diuinitie ) are members of the misticall body of Christ . But I will let these goe , and vrge them no further . If the visible Church be the body of Christ , then say I againe , all of the visible Church be members , and not Church Officers alone . And this you teach in vnderstanding . 1. Cor. 11.27 , Yee are the body of Christ , and members for your part , of the visible Church : and M. Ainsworth in the 128 , 129. pages of the Counterpoyson . In telling vs now that the Church Officers are members , and therein appropriating the being of a member to an Officer , and denying it to others , and in another place and booke , that all of the vis . church are members of Christ his glorious body : what doe you else but contradict your selues ? But to come nearer vnto you . I confesse the visible Church is or may be compared to the body of man , and the Officers of the Church to the members thereof thus , or in this respect : that as the body being one , hath yet many members , & euery member his distinct office ; the tye to see the eare to heare , the nose to smell with , &c. Euen so a visible Church as it were or like a body , hath many officers , euery office hauing his distinct office . Will you hereupon collect that the visible Church is the body of Christ , the misticall body ( I say ) of Christ ? By the same reason we may conclude that whatsoeuer in Scripture is compared to a body , the same is the body of Christ . Such collection is very absurde . And thus much concerning the titles which these men ascribe to the vis . church , and that which is farre worse with respect had to the whole church , as appeareth by their writings : whereas by the holy Ghost they are meant and giuen to the inuisible church , or if to the visible , it is in respect of the Elect which are therein ; who onely are the body of Christ , his Sister , his Loue , his Spouse , &c.

CHAP. VI. The Churches of the Brownists , are by their owne doctrine false Churches : and therefore men ought to seperate , and come out from among them .

YOu measuring our Parish assemblies by this crooked line of yours , I meane your false doctrine of the visible church , it is no maruel though they be not right and straight in your eyes . Nay , marke what we say vnto you . Prooue your description of the visible church by the word of God : prooue that to be the matter and forme , and those to be the a a With respect had to the whole chur●h . titles of the visible church which you say confidently are , and wee will acknowledge all our Parishionall assemblies to bee false churches ; and as you say holdes of soule spirits , and cages of euery vncleane and hatefull bird , Defence of the churches and Ministers of England 6. and whatsoeuer else you charge vpon vs and accuse vs to be . But if this you cannot doe , as is euident by the premises , you are greatly in fault for obtruding that doctrine of the people of God as true , which is false : to the great disturbance of the peace of the church , and disquieting of many a poore soule . Certainly if the description that you giue of a true visible church were true , and that you of the seperation were such a church , hee was a foole , and worse then a foole , euen a madman , and out of his wits , who would not seperate from vs , and be of your societie . Whether your doctrine of the visible church be true , or false , it is easie to discerne by the premises : Let vs now consider whethet your congregations be by your owne doctrine true visible churches yea , or no : that so we may the better see whether we be in our wits , or out of them in not ioyning with you . To this end let vs apply your doctrine of the visi . church vnto you , and measure your church by the same line you meate ours .

Euery true visible church is a company of faithfull and holy people , called and seperated from the world by the word of God , worshipping Christ aright , gouerned by his lawes , knit together by the bond of peace , and loue vnfained .

But your churches are not such companies :

Therefore they are not true , but false churches .

The proposition standeth vnmoueable , being grounded vpon the foundation your selues haue laide , and ( as you thinke ) vpon a rocke . If you deny the assumption , and auouch that each Church of yours is such a company as is by you described : I reply then there are no Hypocrites , nor reprobates in your Church , but all Elect : for the Elect onely worship Christ aright , that is , in spirit and trueth , ( as your selues doe interprete it ) are gouerned by his Lawes , knit together by the bond of peace , and loue vnfained : and therefore your congregations are not true visi . Churches . Because in the true visible Church there be tares and chafle as well as wheate , that is , reprobates , as well as Elect.

Thus we see it is an easie thing to beate you with that rod , which you haue prepared for our shoulders : wherewith you haue a great while lashed vs according to your strength . And thus much touching the description of the visible Church , the matter and forme , and titles thereof , according to the doctrine of the Brownists , and the confutation thereof .

CHAP. VII . The controuersie betweene vs and the Brownists concerning religious communion , is here debated , where is shewed : First , that we may lawfully ioyne in diuine worship with them which are not members of the Church : Secondly , with the open wicked : and that thereby neither the faithfull , nor the holy things of God are polluted .

AMong sundry other errours of the Separists concerning the vis . Church ( which for breuitie Iomit ) this is one . Princip. & Infer. 9. That no religious communion is to be had , but with members of a visible Church . This is man●festly conuinced by the practise of the Apostles in the first gathering or planting of churches . Paul and Barnabas , and generally the Apostles preached the Word vnto the Gentiles , who then were Infidels here were religious communions . When sundry men ioyne together in any religious exercise , or part of Gods worship , as the Apostles and these their hearers did , that is a religious communion . Againe , these were not ciuill communions ; these societies were not met together to bee occupied about any worldly affaires , or matters appertaining to this life : therefore they were religious communions . In these religious communions , and in the worship of God , the holy Apostles did ioyne with those that were not members of a visible Church ; not within , but without the Church , and yet did not sinne therein : Therefore a religious communion may lawfully be had with those which are no members of the church . By this practise and example of the Apostles , who did nothing herein but that which Iesus commanded them , and therefore did not sin : we learne a Principle or Inference cleane contrarie to yours , namely , that lawfully and without sinne , we may ioyne in the worship of God with those that are without ; and not in , or of the church . How else except we would doe euill , that good might come thereof , shou●d these that are without be added to the Church , and such be conuerted t● God : seeing the preaching and hearing of the word , are the meanes which God hath appointed for the co●uersion of men , and that these are parts of Gods worship ? Hereby we see their must bee a religious communion or ioyning together in the worship of God , before those which are no members , become members of the church . Now this communion , say you cannot be without sinne : Now therefore say I can be added to the Church , without the sinne of him by whose ministerie they are added , besides the sinne of others in the church ioyning with him therein . 1. Cor. 14.25 . If all prophecie , quoth the Apostle , and there come in one that beleeueth not , or one vnlearned , he is rebuked of all men , and iudged of all men . And so are the secrets of his heart made manifest , and so hee will fall downe on his face , and worship God , and say plainely that God is in you indeede . Here was a religious communion ; here they ioyned in diuine worship with him that was no member of the visible Church . Did this congregation sinne therein ? If the church would not haue admitted him into holy communion with them , because it is not lawfull to haue communion with such : how had hee been added to the church , and of an Infidell become a beleeuer ? But leauing these Corinthians I come vnto you . You will willingly preach in any of our assemblies , and in priuate also pray with vs , ( though not so willingly ) if one of you may offer vp the prayers . In either of these cases your selues haue religious communion with those ( as you say ) that are no members of a true vis . church : Doe you sinne thus doing ? I thinke you will say , no , shew vs then how this doctrine and practise of yours accord . Doe you thinke that the words of seperation you vse in the entrance into prayer , makes this said communion of religious , ciuill : or if not so , yet nullifies the communion : When you haue proued this , we will yeeld it vnto you . Another thing to be obserued here is this . If wee preach you will not heare : and if wee pray in publike or priuate , you will not ioyne with vs . And why ? we are not a seperated company of righteous men , but a mixt and confused people of all sorts ; we are not members of a true vis . church , and therefore in the worship of God and religious exerc●ses , you may haue no communion with vs . For what fellowship hath righteousnes , with vnrighteousnes ? And what communion hath light with darknesse ? and what part hath the beleeuer with the Infidell ? Tell mee now I pray you : Is not the same company present whether wee or you preach , or pray ? yes , how commeth it to passe then that no communion may be held with this company when we preach , and yet may when one of you doth preach ? your words of sep●ration in this stra●t must helpe you : which when I see , I will beleeue , else you will remaine succourlesse .

But I know what you will say : that in the aforesaid cases both of the Apostles , and your selues , there was and is no religious communion ; because there was and is no couenant made , first with God , and then mutually by the Saints among themselues .

I answere you , when diuers ioyne together , two , three , or more , in any religious exercise or part of Gods worship , that is religious communion , albeit they are not ioyned together in and by that couenant you speake of : which thus I make plaine . If any Christian should goe to Masse , wee condemne that fact , though hee enter not into couenant with them . And why ? Beeause a Christian may not haue communion with idolaters in their idolatrous worship : Here is a communion without couenant . If one of your church should partake with vs in diuine worship , no such couenant as you speake of being made , you will censure him for it . And wherefore ? because hee hath had religious communion with them which are no members of a true visible church . Here your selues acknowledge a religious communion , where no couenant is made , but onely a partaking or ioyning together in religious exercises .

Therefore for the better informing of your iudgement , and the Readers herein , wee must know in what case and with whom we may haue religious communion , and in what case not . Wee may haue religious communion with all men in true diuine worship , be they what they may be : good or bad , as hereafter wee shall heare . But wee may not haue religious communion , or partake in diuine worship with Idolaters in their false & idolatrous worship , heathen , or Antichristian : but must seperate and come out from among them : and this 2. Cor. 6.16.18 . Reu. 18 4. two Scriptures alledged here by you doe manifestly proue . But neither these , nor any of the other Scriptures quoted by you Mat. 18 , 17.20 . 1. Cor. 5.12 . Act. 4.11.12 . doe make any thing for confirmation of this y●ur principle : No religious communion is to be had , but with members of a visible Church , and are therefore peruerted by you , happily you will proue it from the afor●said place of the Corinthians , and of the Reuelation thus . Wee may not haue religious communion with Idolaters , or those which are no members of the Church in their false worship : Ergo , to religious communion with them ; The Argument is naught : concluding that which is generall , from a particular , well may one proue a particular by a gener●ll , either affirmatiuely , or negatiuely : but not c contra . The generall he●e is worsh p. The particulars of this generall bee , true , and false worship . If thus one reason : we may not haue communion with idolat●rs in diuine worship : Ergo , not in their false worship : or , therefore not in true diuine wo ship . Either of these Argume●ts is good : and from the Antecedent , the conclusion followeth necessarily . But arguing as you doe , we may haue no communion with Idolaters , in their fa●se worship : Ergo , not in diuine worship : it is cleane otherwise . This conclusion ( I say ) followeth not from the Antecedent . The Antec●dent being true , letteth not but that the conclusion may be false .

If we looke into the reason set downe in 2 : Cor. 6.16 . pointed at also in the other afore-named place of the Reuelation , why we may not ioyne with Idolaters , ( or false worshippers ) in their false worship : we shall see that it makes nothing at all against communion with them in true worship : and th●refore not against all communion , as you would haue it , but against some , wh●ch we also teach . The reason is this : Idolaters and all false worshippers in their worship doe not worship God , but indeede the Diuell ; not Christ , but Belial : what doe the people of God then communicating with these worshippers in this worship ? So doing , they worship the Diuell , which no man can doe , and the Lord too : If therefore ( saith in effect the Apostle ) you desire to worship God , ioyne not with your neighbours in their worship , no not with your bodies , ( which hee calleth flesh ) reseruing your spirits pure vnto the Lord : 2. Cor. 7.1 . for then you shall be found worshippers of the Diuell , and not of God . So many of you therefore as are the sonnes and daughters of God come out from among them , and seperate your selues , meaning from their Idolatrous worship , and all their pollutions whatsoeuer . He saith not , let them not come among you , or haue communion with you in true worship : but , come out from among them , that is , ioyne not with them in their false worship ▪ but withdraw your selues . Thus Paul denieth not all religious communion with Idolaters , but all communicating with them in their false worship . Nay it is so farre from being vnlawfu●l to haue religious communion with those which are not members of a true visible Church , as you affirme , that in some cases to deny it vnto them , yea to the most grosse Idolaters , that are , it is very vnlawfu●l . ●f Papists , Turkes , Heathens , or some Infidels should offer to ioyne with vs in the hearing of the word & prayer , in which case there is a religious communion : wee should finne greatly in putting them backe : no lesse then the Corinthians should , if they had put backe the vnbeleeuer pressing to come to their congregation .

By the premises it is euident , Communion of Saints 6. Ibid. 6. that M. Ainsworth swarneth from the truth , when he saith , The Saints must not hold communion in the true worship of God with any but in the light , and in the faith : meaning but with the children of the light , and the faithfull . And againe . The children of God , of the light and day , are commanded to seperate from the children of men , of this world , of the diuell , and of curse ; and to entertaine and continue a holy communion among themselues . Marke how he condemneth all communion with hypocrites , for hypocrites are the children of men , of this world , of the diuel , and of curse : But with none such may we haue any religious communion : Ergo , with no hypocrites . And ●f wee may not communicate in the worship of God , neither with op●n and knowne wicked , which euery where all of you with open mouth cry out vpon , as an execrable thing ; nor with close & secret wicked ones , hypocrites I meane , as here you teach , then must wee communicate with the elect onely : and by consequent with none at all : because wee know not who bee elect . The Lord onely knoweth , who are his . Againe , wee must entertaine ( say you ) and continue a holy communion with the children of God , of the light and day , the heires of blessing , and seperate from all others : But all the children of God of the light , &c. are elect : Therefore wee must haue religious communion onely with the elect . The Proposition is your owne : The Assumption I am sure you will not deny .

But I know your euasion . That by children of God , of the light and day , you meane not such onely as are the children of God indeede , and the children of the light indeede and truth : for all such you confesse are elect : but all the members of the visible Church : all which wee are to account the children of God , and of the light , yea , the elect of God . And so M. Smith teacheth in his Principles and Inferences : All of the vis . Church are to be accounted faithfull and elect : Page 7. till they by obstinacie in sin and Apostacie declare the contrarie .

I answere you , Christ in the parable of the seede and also by that speech of his , Mat. 13.3 . & 22.14 . many are called , but few chosen , teacheth vs , that few of the vis . Church are elect , all the rest being Reprobates . Shall I now contrary to the truth , hold and account all the members of the vis . Church elect ? I haue shewed heretofore that in the visible Church there haue been , are , and wi●l be to the end of the world most notorious wicked and abominable men . How can one seeing such men committing sinne with greedinesse , and running headlong in the way to death , account the same men at the same time elect , and to bee of those few which are ordained to life .

Nay but will they say . We doe not deny such to be elect , as are obstinate sinners , wee onely hold , that all the members of the vis . Church are to be accounted elect , vntill they by obstinacie in sinne and apostacie declare the contrarie .

But happily some will say . If we doe not account all of the vis . Church Elect , children of God , and of the light : this is against charitie , which thinketh not euill of any , but beleeueth all things , 1. Cor. 13.5.6.7 and hopeth all things .

I answere , that it is saide likewise of charitie : It reioyceth not in iniquitie , but reioyceth in the trueth . But to deeme all of the visible church elect , and therein as it were to ioy , when the Scripture telleth vs cleane otherwise , that all of the vis . church , a fewe excepted , are reprobates : this is not to reioyce in the trueth , nor to iudge according to the trueth . And therfore such iudgement is not agreeing with charitie : To account and so to call them the children of God , whose workes declare the contrary : and the children of light that giue themselues to the workes of darkenesse is iniquitie : and no lesse , then to iustifie the wicked , which is an abhomination to the Lord : Pro. 17.15 . Isa. 5.20 . & to think and speake good of euill , to put light for darkenesse ; and sweete for sower ; Against whom the Prophet pronounceth a fearefull woe . The Scripture teacheth that this is rather hatred , then loue . We must know therefore that as charitie is not suspitious , Pro. 13.24 . but beleeueth and hopeth the best : so she is not a foole : but iuditious , iudging of persons and things wisely , and as neare as shee can according to the trueth .

But tell mee M. Ainsworth , you I say who will haue all of the visible Church to be accounted the children of God : Tell mee I say whether if you should see such members of the vis . church , as those mentioned , Ioh. 8.44 . of whom Iesus saith ye are of your father the Diuell , and the lustes of your father yee will doe : you would account such the children of God , or no. If you answere affirmatiuely , the speech of Christ to their predecessors doeth euidently conuince you . If negatiuely , that such are not to bee accounted the children of God , you contradict your selfe , and therein acknowledge , that in the visible church there are some children of the diuell : and that th●refore we may haue religious communion with the children of the diuell : seeing by your owne doctrine wee may haue communion with all the members of the visible Church .

But leauing these , let vs proceede to some other . If in the true vis . Church you should see such as the Scribes and Pharisees ; their right svccessors : would you account and call them the children of God , of the light , &c. Notwithstanding their palpable hypocrisie , and other their abhominations , their blasphemies , and daily persecuting of Christ in his members ? these you must account and call the chilldren of God , if your doctrine be true . For I trust you will neither deny that the Scribes and Pharisees were members of the true visi church , nor that there may bee such in the true Church as well now as in former time .

And here I must giue you to vnderstand , that M. Ainsworth in the margent right against the aforesaid lines , hath produced a full Iurie of witnesses , and some to spare to prooue as at the first blush it might seeme to some , That the children of God ( of the light and day ) may not entertaine an holy communion with the children of the Diuell . The simple Reader is ouerwhelmed with such a clowde of witnesses . And thereupon doubts not of the matter : whereas the witnesses when they come to speake , eleuen of them say not a word to the point , but onely prooue this , that of men some are named the children of god , of the light and day , &c. Others the children of men of this world , of the diuell , and of curse , as is plaine both by your own words , & by the testimonies themselues . Now herein you might haue saued your labour , and rather haue bestowed more paines in prouing that we deny , then that we grant , But any thing you thinke will serue to delude the simple .

Yea but the three last testimonies , 2. Cor. 6.17 . Act. 2.42 . Heb. 10.24.25 . speake to the issue : for they directly prooue , That the children of God , of the light and day , and the heires of blessing , are commaunded to seperate from ( meaning in diuine worship ) the children of men , of this world , of the diuell , and of curse : and to entertaine and continue an holy communion among themselues onely . Thus saith M. Ainsworth in plaine and expresse wordes .

It is true , that in the first of these places , to the sonnes and daughters of God this commandement is giuen : Come out from among them , and seperate your selues . But who are those of whom the Apostle speaketh and from whom he commandeth the children of God for to seperate , and not ioyne with in diuine worship . It is euident they were the Corinthian Idolaters , that worshipped a false God . The highest degree of Idolatry , and most grosse Idolaters that can be . What doth Paul now require of the Corinthian Saints to whom he writ ? this . That they ioyne not with these idolaters ( their neighbours ) in their idolatrous and false worship , nor in any other of their pollutions . This hindreth or prohibiteth not , but that they might communicate with these Idolaters in true diuine worship publike or priuate . But suppose that this place of Paul prohibiteth all communion with all idolaters in their false and idolatrous worship , whether they worship a false and fained god , or the true God falsely , which is all that is forbidden in the word : that letteth not , but that wee may haue religious communion with idolaters in true Diuine worship . If then we may lawfully ioyne together with idolaters in the worship of God in hearing the word and Prayer , then certainely with the children of men , of this world , of the Diuell ; and with them that are without , and no members of the church : For such as these are all Idolaters . Thus wee see this Scripture makes nothing for you , and is therefore peruerted by you .

Let vs now proceede to the next testimonie . Act. 2.42 . And they continued ( meaning the members of the vis . Church ) in the Apostles doctrine , and fellowship , and breaking of bread , and prayers .

This declareth how greatly they of the Church were affected towards the word , and worship of God , wherein they did dayly exercise themselues , both in publike and priuate : but neither denyeth nor forbiddeth all communion in diuine worship with them that are without , no more then this Scripture there following : And they sold their possessions , and goods , and parted them to all men ( of the Church ) as euery one had neede : forbiddeth all communicating of our goods , with them which are without . And as well may one from hence conclude , that such as are of the visible Church may not minister vnto the necessities of them that are without : as this from ver. 42. that they of the visible Church may haue no religious communion with them that are without . F●ame your argument when you please for the proofe of this latter : and I will comp●se as good a one for the former .

Your third and last testimony is . Heb. 10.24.25 . Let vs consider one another , to prouoke vnto loue and to good workes , not forsaking the f●llowship that we haue among our selues , as the manner of some is : but let vs exhort one another .

We answere , first it is not cleere that the Apostle speakes here of the publike assemblies , but happily of the priuate meetings the faithfull had . And this latter is probable for these two R●asons . F●rst , b●ca●se the priuate and brotherly fellowship serueth sp●cially to the increase of mutuall loue , wherevnto the faithfull be here exhorted . Secondly , in the words immediat●ly precedent and subsequent hee exhorteth to priua●e duties : wee may well therefore thinke he doth the like also . If this now be so , this Scripture maketh nothing at all for you , no more then that of Peter : 1. Pet. 2.17 . Loue brotherly fellowship . But be it granted that this is meant of the pub●ike assemblies , against which I will not contend , notwithstanding it makes not any thing against vs . For who doubteth but that the faithful , that is , the professors of faith in Christ , or members of the vis . Church doe vsually , they alone , and none but they , assemble and ioyne together in hearing of the Word and prayer . And that vsually it falleth out in the Church , that some playing the Apostates forsake these assemblies of the Saints : eyther ioyning themselues to some other assemblies , as being Heretickes , or Schismatickes , or else with Demas imbracing this present world . This is it we here learne , and from this latter onely wee are here dehorted . Doth it now herevpon follow , that the faithfull may not admit vnbeleeuers , and them that are without the Church , to communicate with them in diuine worship , and haue religious communion together with them ? Nothing lesse . Here is no such thing forbidden : no more then in and by this speech , Gal. 6.10 . doe good to the houshould of Faith , ( that is , to all that professe the same faith with vs , to wit , the members of the vis . Church ) we are forbid , to doe good vnto all , or to them that are without .

But besides these expresse and plaine testimonies of Scripture , as you thinke , you haue a forcible reason , drawne from the word , for the fortifying of this your opinion . Wee may not ( say you ) ioyne with them that are without , or with the open wicked in the worship of God , Communion of Saints 469. or haue any holy communion with them : For by their wickednesse both the faithfull , Defence of the churches and M●nistery of England 70. and the holy things of God are polluted . This doctrine ( of your owne ) you apply vnto vs . Into your assemblies ( say you ) doe come many open and notorious sinners , knowne drunkards , whoremongers , prophaners of the Sabbath , swearers , &c. Whereby the holy things of God , and the faithfu●l are defiled : Reasons for Seperation . for this cause wee dare not haue religious communion with you but seperate .

Wee answere . It maketh nothing for you , nor against vs , that there are knowne wicked in our assemblies , ( which wee deny not , ) seeing by their presents , neither the faithfu l , nor the holy things of God are polluted vnto the faithfull : which thus we make manifest . If any sinners pollute the holy things of God to the faithfull , as the word , sacraments , prayer , then certainely doe notorious wicked Ministers , which in such speciall manner are occupied about them . They are the mouth of God to the people , and the peoples to God : they touch with their hands the holy elements . But notorious wicked Ministers , defile not the holy things of God to the Saints : Therefore none be they neuer so notorious wicked . That Ministers notoriously wicked pollute not the worship of God , nor the faithfull ioyning with them therein , it is manifest by Christs permitting his Disciples , & the people to heare the Scribes and Pharises : The Scribes and Pharises , saith he , sit in Moses seate , Mat. 23.2 . All therefore whatsoeuer they bid you obserue , that obserue and doe . Verily , if it were vnlawfull for the faithfull to ioyne with open wicked men in the worship of God , and that they did pollute it vnto the faythfull , as these men doe tell vs : then had it been vnlawfull to haue heard and prayed with the Scribes and Pharisies : who were men notori●usly wicked . Which made Iohn the Baptist to greete them thus : Mat. 3.7 . & 23.33 . O generations of vipers ; who hath forewarned you to flye from the anger to come ? And our Sauiour after many a fearefull woe denounced against them , to cry out to the same effect with Iohn : O serpents , the generation of vipers , how shall yee escape the damnation of hell ?

This their wickednesse also was open , and well knowne to the faithfull , neither could they possibly be ignorant thereof : Considering their open persecuting of Christ , euen to death ; their open blaspheming of him , Matth. 9.34 . & 12.24 . Iohn 9 22.34 . and 12.42 . and traducing of his works , and their persecuting of the Saints , insomuch that many durst not confesse Christ Iesus for feare of the Pharisees .

But your a●oresaid reason , concerning the pollution of the faithfull , and holy things of God by the wicked , you will prooue by the Scriptures . M. Francis Iohnson charging the forward Preachers of England with 17. points of false doctrine , setteth downe this for one , and the first in the rancke : That though the open notorious obstinate offenders be partakers of the Sacraments , yet neither the Sacraments , nor the people that ioyne with them , are defiled thereby . Defence of the Churches and Ministers of England 70. Communion of S●i●ts . 469. Par. l. 71. 72. 73 This doctrine ( quoth he ) is contrarie to these Scriptures : 1. Cor. 10.17 . Hag. 2.14 , 15. 1. Cor. 5 , 6. & 10.28 . 2. Cor. 6.15.18 . Gal. 5 9. with eleuen more there quoted . So that there is no want of witn●sses . But let vs heare also , what M. Ainsworth saieth . If in our assemblies ( quoth he ) the wicked partake with vs , neither we nor the holy things can sanctifie them : but contrariwise they defile vs , and euery thing they touch .

For confirmation hereof both these men and likewise M. Smith alleadge , Hag. 2 , 13 , 14. with diuers other places of the olde Testament concerning ceremoniall pollution ; whereby they will haue it that this spirituall pollution is signified and shadowed foorth . If ( saith Haggai ) one beare holy flesh in the skirt of his garment , and with his skirt doe touch the bread or the pottage , or the wine , or the oyle , or any meate , shall it be holy ? And the Priests answered and saide . No , 14. Then saide Haggai . If a polluted person touch any of these , shall it be vncleane ? and the Priests answered and said , it shall be vncleane ?

I answere : proue and make it plaine to vs : 1. That by touching , is signified our mutuall partaking in these holy things , or in true diuine worship , 2. That this polluted person doeth signifie an open wicked man in the Church . Prooue ( I say ) these to haue this resemblance , as your interpretation and application of them implyeth , and I will confesse , that you doe not misinterpret & misapply these Scriptures , as you doe the rest here . But if herein you faile : neither this Scripture , nor any of this kinde will auaile you at all . Concerning the first of these , you say : And this touching , figured our fellowship together in the Church , as the Apostle sheweth : 2. Cor. 6.14 , 15 , 16 , 17. Communion of Saints 469. I deny this , and affirme that this place of Paul prooueth no such thing . The Apo: perswading the Saints at Corinth , not to ioyne with their neighbours ( who were heathens and Idolaters ) in their false and Idolatrous worship , nor in any of their pollutions , no , not so much as with their bodies , though they kept their spirit pure vnto the Lord , vseth this phrase in the Lawe , touch no vncleane thing : not meaning thereby to teach what this touching figured , but the Corinthian saints that they might no way pertake nor haue any thing to doe , more nor lesse , soule nor body with the Idolatrous worship , or any other pollution of theirs . Now what maner of proofe and argument is this ? We may not at all pertake with Idolaters in their false worship ; not somuch as touch it with a finger : Ergo , not with the open wicked in true diuine worship . If wee communicate with Idolaters in false worship , by touching that impure worship , we our selues shall be made impure ; touch it not therefore ; come not at it : Ergo , if wee communicate with the open wicked in true diuine worship , wee and that worshtp shall be made vncleane . These two conclusions are your positions , and the two Antecedents are Paules : Let the Reader iudge of the consequence . But let vs come to the other thing heere to be considered : that is , whom the man that was ceremonially vncleane did signifie . You will not say ( I knowe ) the open wicked man , but the sinner , without any such limitation or restraint . Wherupon ( by your exposition ) this followeth : That the sinner , or man spiritually vncleane , defileth the holy things of God , Word , Sacraments , and Prayer , and they that communicate with him therein are likewise defiled : as the man ceremonially vncleane polluted whatsoeuer things he touched , and they that touched him were vncleane . But this inference is false , because without any such pollution we may communicate wi●h hypocrites , who be sinners , and therefore this your exposition from whence it is inferred , is false . In this straite , you haue no other refuge but this . That by the vncleane man vnder the lawe was signified , the open wicked man , or knowne sinner . Which I desire , you would hereafter prooue vnto vs , for we will take nothing of your word . In the meane season this I say vnto you : that had you or should you yet consider , that howsoeuer the wicked ( whether openly or secretly wicked , for all is one ) polluted indeede the holy things of God , it is vnto themselues onely , and not to others , according to this Scripture : vnto them that are defiled , Tit. 1.15 . and vnbeleeuing , is nothing pure : you wou'd neuer trouble the Church of God with this impure doct●ine . This testimony of Titus you produce for your selues , and it maketh against you . Communion of Saints 133. Communion of Saints 464. 1 Cor. 5.6 . Gal. 5.9 .

Answerable hereunto bee your other testimonies of holy writ , and namely this so frequent with you : a little leauen leaueneth a whole lump . For the Apostles meaning is not that a few , or one knowne wicked man , by his open sinne doeth pollute the Word , Sacraments , and the whole assembly , they be comming guilt●e of sinne , and so defiled : 1. Because they haue religious communion with him , Paral. 71 72. 73 2. Because by this communicating with a knowne sinner in d●uine worsh●p , they doe approoue of his sinne , and thus consenting thereto become accessary vnto it . This Paul meaneth not , when to the Corinthians he saith ; A little leauen leaueneth the whole lumpe : but this , that the hainous and notorious sinne of one . ( much more of diuers ) when for the same the partie is not censured , ( as it was for a time with the incestuous person ) is enough by his euill example and impunitie , to encourage and drawe others to doe the like . In this sence is the open sinne of one when it goeth vnpunished , in danger to spread and infect others as doeth a litle leauen sower the whole lump . And in this sence the open sinne of a man may be saide to defile others , in being an occasion to others to commit the like , then I say it may be saide to defile . But we must know that it is not onely the sinne , but the impunitie also thereof , that causeth this defilement we speake of . I doe also acknowledge , that the open sinne of a man , and impunitie thereof , defileth them that haue authoritie and power to punish the delinquent , and doe it not : that is , maketh them also guiltie of sinne , or to partake in that sinne . If I should reason with you after the same manner , and from the same or like ground that you doe , sure you could not chuse but see the vanitie of this your argument . In the fifth to the Gallathians the Apostle hath the verry same wordes that he hath in this 5. to the Corinthians . A little leauen leaueneth the whole lumpe : but in another sence . For in the Epistle to the Gallatians by leauen , he meaneth false doctrine : Whereunto Christ also compareth it , saying to his Disciples , Beware of the leauen of the Saduces and Pharisees . He now that will argue as you doe , Matth. 16.6.12 . may from hence conclude , that one point of false doctrine in a Sermon sowers the whole : and one false line in a booke be it neuer so large , marreth and defileth the whole Treatise , so as Christians should abhorre to read it . And why ? Because a little leauen , that is , a little false doctrine , leaueneth the whole lumpe . In the 5. of Matthewe the true Ministers of Christ are by our Lord compared to salt , where he saith to his disciples . Ye are the salt of the earth . From hence one may as well proue , that such a Minister doeth sanctifie a whole congregation of wicked men : as a little salt seasoneth a pot full of pottage . Thus doe you argue when you s●y , that a knowne wicked man in a Church , is to the whole Church , as a little leauen in the dough , is to the whole lumpe . But cease I aduise you in the feare of God to peruert this and such like prouerbiall speeches . A little leauen leaueneth the whole lumpe : a little colloquintida marres a potfull of pottage : Dead flyes cause to stinke , and putrifie the oyntment of the Apothecary , Which are so vsuall with you : Thereby to proue that all is polluted , all naught in our Church , worship , leyturgy , and ministery : because some things therein are amisse . Thus one might easily prooue that in the Church of God , all things haue beene polluted and naught in all ages precedent , for as much as some things haue euer beene amisse in the Church . The rest of your testimonies for breuitie I omit .

I will not proceede to shewe further the vanitie of this your reason , but in stead thereof will argue against your position . For if that be false , your reason also is naught . Besides , the arguments I will vse serue likewise against your reason of pollution : if the Reader please to apply them that way : Thus then I reason against you .

With all in the visible Church it is lawfull to communicate in diuine worship .

But in the visible Church there be open wicked .

Therefore with open wicked it is lawfull to communicate in diuine worship .

The proposition is manifest , and such as you your selues doe teach .

The assumption I haue already prooued , and that at large : where I shew that in the visible Church there haue beene from time to time , and so will be to the ende of the world open wicked men , &c. My second argument is this . With such as Christ hath bid , or permitted his people to communicate in diuine worship , we may lawfully haue religious communion .

But with notorious wicked men , to wit , the Scribes and Pharisees , Christ hath bid or permitted , his people to communicate in diuine worship .

Therefore we notorious wicked men , we may lawfully haue religious communion .

The proposition is cleare . The assumption is prooued in the 23. of Matthew : The Scribes and Pharisees sit in Moses seate , whatsoeuer they bid you obserue , that obserue and doe . My third argument followeth .

With such as Christ and his Apostles did communicate , the faithfull may lawfully communicate .

But Christ and his Apostles did communicate with open wicked men .

Ergo , with open wicked men the faithful may lawfully communicate .

The proposition , or first part of this argument needeth no proofe . The assumption is hereby strengthened , in that Iesus and his Desciples had religious communion with the Iewes . Their Sinagogus they did vsually frequent . Luke 2.41.42 . and 4.15 . Iohn 7.8.10.14 and 18.20 . Acts 3.1 . & 13.5.14.42 . Communion of Saints 328. Counterp. 9. Vnto their solemne feasts held at Ierusalem they did goe , as the quotations in the margent doe shewe . This also your selues confesse , saying : Christ often visited the Temple , and Synagogues , & also his Disciples : And againe , Christ and his Apostles communicated with the Church of the Iewes . But generally the Iewes at that time were openly wicked : with open and knowne wicked persons therefore it must needs be , that Iesus and his Disciples had religious communion .

That generally the Iewes , euen that whole nation , ( though not euery particular person therein ) was in the time of Christ , and his Apostles after him notoriously wicked , it remaineth that I doe prooue . As the Scripture speaketh , Isa. 24.2 . so ordinarily it falleth out : like Priest , like people . But the Priests then were notoriously wicked , as often hath beene shewed in the Scribes and Pharisees . Therefore if not all , yet most of the people . This is also confirmed by that speech of the Baptist : Matth. 3.10 . Now is the axe put to the roote of the trees : therefore euery tree which bringeth not foorth good fruite , is hewen downe , and cast into the fire . In that he threatneth present destruction , temporall and eternall to this people , it doeth argue their intollerable wickednesse ; that they were altogether barren , vnfruitfull , and rotten trees , fit for nothing but the fire : and that their wickednes was such , so vniuersall and so great , as the land could not beare , but was readie to spewe them out , as a man doeth that which his stomacke abhorreth . Shall I not visit for these things saieth the Lord ? Ier. 5.9 . What were the things for which God must needs iudge his people in Ieremiah his time ? The prophet declareth a little before . Yee shall be torne in pieces , because your trespasses are many , and your rebellions are increased . To the former expostulation the Lord addeth another , Shall not my soule bee auenged on such a nation as this ? Whence wee may gather , that the Lord then vseth in iudgement to visite , and not to take vengeance of a people , when they are become such , and so vile , that he cannot ( as it were ) indure or forbeare them any longer . Which is confirmed by the destruction of the old world ; of Sodom and Gomorah , and of the Cananites , Perizites , Hiuits , &c. Gen. 6.7 . & 15.16 . & 18.20 . Whom God did not iudge till their wickednesse was full . These things well weighed together with the fearfull destruction that befel the Iews according to this denuntiation of Iohn , not long after the death of Christ : wee cannot deny but that which is recorded of the people of Sodome and Gomorah may bee truely saide of the Iewes in Christs time and his Apostles , that they were exceeding grieuous sinners , and their crie was come vp before God into heauen .

He came ( saith Iohn ) vnto his owne , meaning the Iewes , Iohn 1.11 . and his owne receiued him not . Heere is an vniuersall reiecting or contemning of Christ by the Iewes offered to them in his own ministery , in the ministery of Iohn the Baptist , of the 12. Apostles , and of the 70. Disciples . All which preached thus : Repent , for the kingdome of heauen is at hand . Matth. 3.2 . and 4.17 . Mat. 6.12 . Notwithstanding this gracious offer of saluation , and kingdome of heauen by Christ I●sus ; so that they would r●pent and beleeue in the Messiah , by whom they shou●d haue entrance into heauen , behold , th●y cont●nu●d in th●ir sinnes and i●fidelitie . Is not heere a sinfull nation indeede , and a people laden with iniquitie , that not withstanding the great and mightie meanes the Lord vsed to conuert and saue them , by Preaching and miracles , would yet remaine in their sinnes ? nay , is not heere open wickednes , and that vniuersally in this people ; in their generall contempt of Christ , and loue of earth aboue heauen ? yea of those that seemed to receiue him ; who professed faith in him ; flocked after him into the wildernesse , and euery wheere , so as he and his Disciples had no leisure to take meate for them , as though they had forsaken all to follow him . For marke what our Lord himselfe saith of them : Ioh. 6.26.27 . Yee seeke me not because yee saw the miracles , but because ye eate of the loaues , and were filled . If the best and holiest of this people , ( heere one , and there one excepted ) were thus prophane , with Esau preferring a messe of pottage , before the heauenly inheritance : how prophane , how notorious vile and abominable were the rest and worst of the Iewes ? And surely had they not beene such as I speake of , they had neuer killed the Lord of life : his life , doctrine and miracles considered . The people thus generally being wicked , and f●w righteous to be found : how can it be but in such a swarme of wicked persons , where iniquitie had ouer spread the land , there were very many , yea abundance of open knowne wicked ? whom those few godly at that time liuing , such as Ioseph , Mary , &c. knew as well to be wickd , as a man knoweth the right hand from the left .

Hereunto adde that which our Lord himselfe saith of this peop●e . Whereunto shall I liken this generation ? it is like vnto little children which sit in the markets , and call vnto their fellowes , 17. And say wee haue piped vnto you , and yee haue not danced ; wee haue mourned vnto you , and yee haue not lamented , 18. For Iohn came neither eating nor drinking , Ma●th. 11.16 . and they say he hath a diuell , 19. The Sonne of Man came eating and drinking , and they say behold a glutton , and a drinker of Wine , a friend of Publicans and sinners : but Wisedome is iustified of her children : Heere our Sauiour by a comparison declareth that this people or nation of the Iewes ( a fewe of Gods Elect among them excepted , called the Children of Wisedome ) did not onely neglect or contemne his owne ministery , and Iohn the Baptist but did besides blaspheame and speake eui l both of Iohn and of himselfe . Of the one , that hee was a glutton , a drinker of wine , and a friend of sinners : and of the other , that he had a diuell . Heere be horrible sinnes committed openly in the viewe of all men , and with an high hand , and that not by a fewe , but generally by the nat●on of the Iewes , in the age and time wherein Iesus liued on earth . Were not the Iewes then generally in the dayes of Christ openly wicked ? This considered , was it possible that either Christ Iesus , or his Disciples and the faithfull then liuing , could either celebrate their solemne feastes in Ierusalem , or frequent their Synagogues , and not haue religious communion with open wicked ? And no lesse vile and abominable was generally this peop●e after Christ , in the dayes of the Apostles : did not they cause grieuous persecution against those fewe amongst them that confes Christ ? did not they furiously run vpon Stephen and stone him , as men thirsting after his blood , and the blood of the Saints ? Who vexed the Church , killed Iames , imprisoned Peter , and would haue slaine him also , Act. 7.57 . & 12.13 . had not the Lord miraculously deliuered him ? Not Herod so much as the Iewes . For it is saide , that what Herod did , it was to please the Iewes . The Iewes also were they that persecuted Paul from Citie to Citie , 2. Cor. 11.24 . so as no where wheresoeuer hee came hee could be quiet for them , as appeareth in the Acts of the Apostles . Of the Iewes he was beaten with rods ; of them fiue times he receiued 40. stripes saue one , by them also was he stoned . But what needes more proofe of this , seeing the Apostle saith expressely as much of them . The Iewes haue both killed the Lord Iesus , and their owne Prophets , and haue persecuted vs , and God they please not , 1. Thess. 2.13 . and are contrary to all men : 16. And forbid vs to preach unto the Gentiles that they may be saued , to fulfill their sinnes alwayes : for the wrath of God is come on them to the vtmost .

Who seeth not that the people generally of England at this day are not worse , and more notoriously wicked then were the Iewes in the dayes of Christ and his Apostles : yea , God forbid they were altogether so vile and abominable as they . Did Christ Iesus now and his Disciples communicate with the Iewes in diuine worship , notwithstanding in their publike assemblies there were present , and could not otherwise but be present , many open wicked ? and may not the faithfull communicate in diuine worship with vs , because there bee some open wicked in our assemblies ? yea , consider further with me , that as in the dayes of Christ and his Apostles , so in all ages the godly , haue had religious communion with the open vngodly : as Abraham & the Church in his house with Ismael , Isaac , and the Church of God in his house with Esau , and so forward I migh goe . This is hereby manifest also , in that the faithfull in all ages had , and lawfully might haue religious communion , with all the members of the Church , whereof some euer were open wicked . Why then may not the godly at this day haue communion in diuine worship with the open vngodly ? in saying that the godly , and the holy things of God are defiled , by communicating with open wicked : doe you not thereby condemne all the assemblies of the Saints in all ages : and bring pollution vpon them and the worship they offered to God : seeing in the saide assembles they did communicate with open wicked ? Prou. 17.15 . If to condemne one man for doing that which is lawfull , holy , or iust , though ignorantly , is abhominatin before the Lord : much more is it an abhomination before God to condemne the generation of the iust , for doing that which is lawfull , holy and good , though it be done ignorantly .

Thus we see that these are two palpable errors . 1. That the faithfull may not ioyne with the open wicked in the worship of God , or haue any holy communion with them , 2. That the faithfull communicating with such , both they and the holy things of God are thereby polluted : But answere me . Are none such as these , no knowen or open sinner to bee found in other reformed Churches ? you will not say it : if you doe , you speake that which is notoriously false . Doe the open wicked leauen , and sower the Churches in England , as a litle leauen doeth the whole lumpe of dough , and at length because they are not cast out nullifie the same , and haue not their presence and in being in the Church of Scotland , France , and the Low-countries , the like effect ? yes verily : So that then all the r●formed Churches are false Churches , as wel as ours . And concerning this I challenge you all : if you gainesay it , I will prooue it to your reproach . Thus you condemne the liuing and the dead , and all men beside your selues . Your Church and Church assemblies are holy , pure , and vndefiled : so in them there is not a knowne wicked man . But al other for as much as in them there are some knowne wicked , they are polluted , vnholy and prophane , and all religious exercises performed in and by them .

CHAP. VIII . The arguments of the Brownists , whereby they would proue our Church to bee a false Church , and the answere vnto them .

WE haue heard of sundry false doctrines and errors concerning the visible Church , that they whom we call Brownists doe hold , and the confutation of them . And therein we haue heard of two of their principall reasons which they vse against our Church , to prooue that it is a false Church , and therfore not be communicated with . Both the saide arguments are contained in and grounded vpon their description of a visible Church : which foundation of theirs being already ouerthrowne , ( I meane the falsehood of their said description being made manifest ) their arguments as the building erected thereupon must needes fall to the ground . Your first reason concerneth the gathering of our Churches , which ( say you ) for as much as they were not rightly gathered , to wit , by the preaching of the word : therefore they are false Churches . For the further enlargement of this argument on your part , and our answere thereunto , I refer the reader to that which is saide before in the beginning of the 9. Chapter .

The second reason is this .

Euery true vis . Church is a seperated company of righteous men , and not a confused and mixt company of people , consisting of good and bad :

The parish assemblies in England are not separated , but confused & mixt companies , consisting of men good and bad :

Therefore the parish assemblies in England are not true vis . Churches .

Againe thus you reason .

Whatsoeuer assemblies haue in them as members thereof many open and knowne wicked , the same are false visible Churches .

The parish assemblies in England haue in them as members many open wicked :

Therefore the Parish assemblies in England are false visible Churches .

That these are your very arguments , it is manifest by that I haue formerly aledged & produced out of your owne books . To each of which , and the seuerall parts of them I haue alreadie returned answere at large , the summe whereof here followeth .

The Proposition or first part of these two Arguments , ( being the same in effect ) we deny and affirme that they are palpably false , so as he who is blinde may grope and feele it , if he will but reach out his hand . And I cannot but admire that any of vnderstanding should once doubt thereof : considering they be so manifestly repugnant to the holy Scriptures , and so easie to be conuinced by the estate of the Church in all ages . And this I haue made manifest before : wherevnto I refer the Reader for his full satisfaction therein . What your confirmations be of these Propositions , we haue likewise heard , and an idle Tautalogie it were to repeat the same in whole or in part . As for the Assumption of them both ( being likewise in effect the same ) wherevpon you so much insist , you had done well to haue saued your whole labour , and neuer haue troubled the world with so many idle lines , seruing to no purpose . Who euer denied either of your Assumptions ? Why then doe you proue , and at large , that which we deny not ? If these arguments of yours be ought : then are all the reformed Churches , false Churches . For they are not separated companies of righteous or godly men , wherein are not open wicked ; but haue in their Churches many knowne vngodly : and this they themselues do and will freely acknowledge and confesse . Nay , hereby you condemne all the Churches that euer were in the world . For there was neuer vis . Church wherein all the members thereof were so qualified as you require and no open wicked to be found in it . Your third reason followeth .

Whatsoeuer Church hath not a right constitution the same is a false Church ,

The Church of England hath not a right Constitution :

Therefore the Church of England is a false Church . Proue this your Proposition and wee will grant you the conclusion . And that therein you may not erre nor wander out of the way : you must first know , that that is a right Constitution which in al things agreeth with the word : And that a Church rightly constituted which is framed and ordered in all things to that streight rule . Nothing concerning the Constitution must be wanting which God in his word requires ; nothing superfluous or redundant , but in euery thing according to the patterne . When ye haue performed this , then I wil proue that the Church of the Iewes in the dayes of Christ , and his Apostles was a false Church : and so by consequent Christ Iesus himselfe , and his Apostles did communicate with a false Church , and in a false worship . Beware therefore I aduise you before-hand what you doe . To the aforesaid arguments , M. Ainsworth hath added diuers in his Counterpoison , which here I will set downe , and returne answere vnto them . The first is this .

Euery true Church is the bodie of Christ , and hath him for the head thereof : for it is written , Counterp. 127. God hath appointed him ouer all things , the head of the Church , which is his body . Ephes. 1 . 22.2● and againe , to the Church of Corinth it is said , Ye are the bodie of Christ . 1. Cor. 12.27 .

But the Church of England is not the body of Christ , neither hath him for the head thereof .

Therefore the Church of England , is not a true Church .

This Argument M. Smith likewise vseth against our Churches and Particular Congregations : Your Parish assemblies haue not Christ for their head : Ergo , they be false churches . Paralleles 87. Ephe. 1.22.23 .

1. Cor. 12.27 . Gal. 3.16 . Ephes. 5.23 . Wee answere that these and all other places of holy writ , wherein Christ is said to bee the head of the Church , or the Church is said to be his body , that by Church wee are to vnderstand that societiee we call the inuisible Church , or company of beleeuers , which be a part therof : or if in any of them we may vnderstand the vis . Church , it must needs be spoken in respect of them therein that are of the inuisible Church , which commeth all to one . And thus Christ Iesus is the head of the church of England , and it is his body : and so your Assumption is false . Surely it is admirable that all of you are so farre blinded as to teach , that a a Confession of faith 10. & 52. & 58. & 68. Apologie 44. Communion of Saints 6. & 455. & 475. Description of the vis . church . pag. 1. The visible Church is the body of Christ , and that without any limitation , exception , resp●ct , or restraine . For shew mee one line in all your bookes tending this way . And heere behold the absurditie of your Proposition : Euery true Church is the body of Christ : meaning euery true particular visible Church or congregation : wherevpon followeth , that how many particular Churches there be , so many bodies of Christ ; and so you make a monster of Christ . But how monstrous soeuer this is you wil proue it , and that by Scripture . For it is written ( say you ) God hath appointed Christ ouer all things the head of the Church , which is his body . Ephes. 1.22.23 .

I answere . You speake of euery particular visible Church , and the Apostle here of the inuisible Church , which is Catholicke or vniuersall : part whereof is now in heauen , and part on earth , as verse 10. For confirmation whereof also serue these words ▪ verse 22. God hath appointed him ouer all things . How maketh this Scripture then any thing for you ? The inuisible Church and company of the Elect is the body of Christ : Your proposition is : Euery true particular visible Church is the body of Christ . These are different propositions , and euery babe may see , the former of these is no proofe of the latter : and that the former being true , this latter may notwithstanding be false , That this Scripture is to bee vnderstood of the inuisible Church it is manifest by that hath been said : Also , by the words next following in verse 23. which is his body , euen the fulnesse of him that filleth all in all things . Whereby we learne , that without the Church here spoken of , Christ Iesus doth not account himselfe full , perfect , and entire : but as it were maimed , euen as a head without a body . Such is his loue to this church , and high account of it . But this fulnesse to Christ doth the inuisible Church bring : Of the inuisible church therefore doth the Apostle here speake . And marke how neither of the first words of your Proposition are vsed here by Paul . He saith not euery Church , as you doe , which might seeme to haue implyed that he had spoken of the vis . Church or Churches : nor true Church , which had made it cleare on your side : For true cannot fitly be said of the inuisible Church , forasmuch as there is no false inuisible Church . Onely the word Church , he vseth without any such addition , which word in holy writ is indifferently vsed for the inuisible , and visible Church , as before I haue shewed : and here for the inuisible , as the reasons aforesaide doe manifest . This Scripture therefore is preuerted by you , and maketh nothing for you . But bee it graunted that Paul speakes here of the visible Church , and that there is no abuse of Scripture : at least that if not here , yet 1. Cor. 12.27 . he speaketh of the Church visible , yet neither will that helpe you : seeing the visible Church cannot bee saide to bee the Body of Christ , but in respect of the Elect that are in the visible church : now this will not profit you at all , for to vnderstand these Scriptures of the visible Church , as you will haue it , marke how your argument must be framed .

Euery true visible Church is the body of Christ , and hath him for the head thereof , in respect of the Elect therein :

The Church of England is not the Body of Christ , neither hath him for the head thereof in respect of the Elect therein :

Therefore the Church of England , is not a true visible Church .

Thus your argument should haue beene composed , and what is wanting , is to bee vnde●stood : and then wee answere you , by denying your assumption , and doe affirme that the Church of England is the body of Christ , and hath him for the head thereof in respect of Gods elect that be in it . And in this sence also as well as in the former , the same may be said of vs that Paule saide of the Corinthians , Yee are the body of Christ and members for your part . And here I cannot chuse but wonder at the extre●me folly of this ma● : Who prouing that the Church of England is not the body of Christ , neither hath him for the head thereof , whereas he should direct his speech against the go●ly among vs , and prooue tha● they are not the Body of Christ , nor haue him for their head , in stea● thereof he doth direct it ( to vse his owne words ) to our prophane people : Counterp . 128 mockers and contemners of Religion , that blaspheame God and his holy name euen in the stretes as they walke : such as call themselues the damned crewe , Familists , Atheists , and all other sorts of miscreants and wicked liuers . These children of wrath , ( saith he ) this sinfull generation , cannot possibly be members of the Body of Christ , nor haue him for their head ; seeing they are not partakers of his life and spirit , nor called to his faith ; neither admitteth he any such vnto him , vntill they repent : he hath no concord with Belial , therefore not with the children of Belial : the members of his glorious body , must not be the dead , stinking and abhominable members of Sathan . Light and darkenesse , heauen and hell , will as soone bee vnited together . And in this path doe t●ey all tread .

Thus can I prooue that the church of the Iewes , as in other ages , so namely in Dauids time , and in Isaiah his time , was a false Church : for as much as the Iewes then were a prophane people , Isa. 2 . 3● mockers and contemners of Religion , &c. Of the Church in the one of these times this complaint was taken vp : Ah , sinfull nation , a people lad●n with iniquitie , &c. And of the other this : Helpe Lord , for there is not a godly man left , &c. These children of wrath , ( might I now argue with you ) this sinfull generation could not possibly b●e members of the body of Christ , nor haue him for their head : and therefore was not a true , but a false Church . And marke heere gentle Reader I pray thee , how this man affirme●h : first , That all of the visible Church are members of the Body of Christ . Secondly , ( but more truely ) that all the members of the body of Christ , are partakers of his life and spirit : so as whosoeuer doeth not participate with this life and spirit , is no member . But with this l●fe and spirit the inuisible Church onely , and company of the Elect ( I meane so many of them as are effectually called ) doe partake , as before I haue prooued : Therefore not the visible , but the called of the inuisib●e Church are members of the body of Christ , and make that body whereof Iesus is the h●ad . And hereby he excludeth and shutteth out of the visible Church all reprobates , all hypocrites and wicked men , as well secret as open wicked , and maketh it to consist onely of godly or righteous men indeede , or if you will of the El●ct alone . For saith he , all the members of the true visible Church , are members of the Body of Christ , not dead , but liuing members , partaking with the spirit and life of Christ : But no r●probate , hypocrite , or wicked man is a liuing member of the Body of Christ , partaking with the spirit and life of Christ : Ther●fore none such are of the true visible Church . Againe , onely the Elect , and sincere or truely godly are such liuing members . Therfore onely such ( by your wise doctrine ) are of the true visible Church . Moreouer obserue heere , that by this mans doctrine in the true visible Church there are no children of the diuell . For saith he ▪ Christ hath no concord with Belial , therefore not with his children : Againe , All the members of the true visible Church are members of Christ his glorious Body : But the dead , stinking , and abhominable members of Sathan , are not members of Christs glorious Body : therefore not of the true visible church . Wherevpon fo●loweth that all of the true visible Church are the children of God , and so heires of saluation : for if children , heires : And particularly that Cain , Ismael , Esau , Saul , Absalom , Iudas , and the Scribes and Pharisees were the children of God , and are sau●d : for all these were members of the true visible Church . And tell me M. Ainsworth , y●u that will haue no children of Beliall ; no dead , stinking , and abhominable members of Sathan , members of the true visible Church , but require that all the members of the visible Church , bee members of the glorious Body of Christ , hauing him for th●ir head : f●r which cause you condemne the Church of England for a false Chur●h , because in it there be many dead and rotten members : tell me ( I say ) in your next Treatise , first : whether this reason of yours proues not ( as is in part aforesaide ) as well the Church of the Iewes in Christs time , as also before , and after in the d●yes of his Apostles , to be a false Church , as we●l as ours . Secondly , whether Cain , Esau , Iudas , and the rest aboue named , were liuing members , part●king of Christ his life and Spi●it : or dead , stinking , and the abhominable members of Sathan : And this latter being true , which you cannot deny , whether dead , stinking , and abhominable members of Sathan haue not beene members of the true visible Church : seeing these were no better members , and yet were all of the vis . church . Marke also how in the former words hee requireth faith and repentance in euery member of the visible Church . And so he doeth a little before . The people of England in the beginning of Q. Elizabeths raigne , Counterp. 127. did not enter into the church by repentance & faith in Christ , but by the commandement of the Magistrate , were compelled vnto the Church , Sacraments , and ministery . Now the Magistrates lawe cannot worke faith in any : Ephes. 2.8 . Rom. 10.17 . seeing faith is the gift of God , and by his word onely is wrought in mans heart . I haue told you before , and now tell you againe , that not faith and repentance , but the prof●ssion of these , is necessary to the making of a memb●r of the visible church : and that thereunto the Magistrates law and authoritie will drawe and perswade men . Had you and the rest of your societie learned this , you would neuer then haue required these graces , nor such holinesse ( at least externall ) in all the members of the visible church as you doe . But it is no maruell though you requ●re faith and repentance ( not in the iudgement of charitie , but in deede and veritie ) in euery member of the visible Church , Communion of Saints . 321. and tell vs else where , that this is the doore whereby a man must enter into the Church : considering you teach that the visible Church is the Body of Christ , and that all the members of the visible Church , are members of his misticall body , and partakers of his spirit and life . For no vnbeleeuer and impen●tent person is member of the misticall bodie of Christ . You now that require true faith and repentance in euery member of the visible Church , say , whether any of the visible Church can be damned . For the Scripture saith , He that beleeueth is saued alreadie ; hath passed from death to life . And that If the wicked returne from all his sinnes which he hath committed , and keepe all Gods statutes , Ezech. 18.21 . that is , If he repent , he shall surely liue , and shall not die .

After many friuelous lines tending hereunto , that there is peace and agreement betweene Christ , and all of the visible Church : That in the Church , among the members thereof ; there is no hatred or enmitie , both which are palpably false , you drawing to an end of the proofe of your Assumption , vse these words following . By this it may appeare , that Christ is no head of such Antichristians , Pag. 130. nor of any other prophane wicked worldlings ; seeing his spirit giues them not life and motion , but they are carried by the spirit of Satan that possessed them : neither can they bee knit vnto him by ioynts or bands , as all his body and members thereof are : Therefore ( saith hee ) the Church of England is not the true Church of God .

Thus the second time you tell vs , and truely , That Christ his body , and all the members thereof , haue his spirit giuing them life and motion , wherby as by ioynts or bands they are knit vnto him the head : But ( againe say I ) the called of the inuisible Church only haue this spirit , by this spirit are knit vnto the head Christ : They therefore onely are the body of Christ , and to him vnited as the head . Againe , many of the true visible Church , ( that I say not the greatest part therof ) haue not this spirit causing in them this life and motion , thereby also as by ioynts or bands knitting them vnto Christ the head , but in stead thereof are carried by the spirit of Satan that possesseth them , as hath often been shewed : Many therefore of the true visible church , are not members of Christs body . And therefore also the church of England , may bee a true church , notwithstanding there be many in and of it , who be not the members of Christs body , led by his spirit , but prophane wicked worldlings , carried by the spirit of Satan that poss●sseth them . You who teach that in the true visible Church there be no prophane wicked worldlings , none that are carried by the spirit of Satan possessing them , and for this cause , will haue it to be a false church : answere me I pray you : First , whether the Scribes and Pharises were prophane , wicked , and worldlings : Ioh. 6.70 . and 13.25 . and whether they were carried by the spirit of Satan , yea or no : and namely Iudas , whom Iesus calleth a Diuell , and of whom it is said , that Satan entred into him . Secondly , whether all the Diuels children , bee not carried by his spirit . And let this suffice for answere to your first argument . The second followeth .

Euery true Church of God hath Christ for the Mediator and Aduocate of the same . For it is written . There is one God , Counterp. 132. and one Mediator betweene God and Man , which is the man Christ Iesus . 1. Tim. 2.5 . 1. Ioh. 2.1 . And if any man sinne , we haue an Aduocate with the Father Iesus Christ the iust : Neither is there saluation in any other ; for among men there is giuen no other name vnder heauen , wherby we must be saued . Act. 4.22 .

But the Church of England hath not Christ for the Mediator and aduocate of the same :

Therefore the Church of England is not the true Church of God .

Paralleles 86. In like manner M. Smith reasoneth against vs : The true Church hath Christ for their Mediator : But your assemblies haue him not for their Mediator : Therefore they be false Churches .

I answere : True it is that Christ is the Mediator and Aduocate of euery true Church , that is , of euery seuerall congregation or company of true beleeuers : but that hee is such to euery true visible Church , as you meane , I vtterly deny . And grant that it might be said , That Iesus is the Mediator and Aduocate of euery true visible Church , it must needs bee in respect and with relation had to them who be of the inuisible Church : which makes nothing for you , nor against vs . Your Proposition therefore is false , neither doe the testimonies alleadged by you confirme it . They onely proue , that Christ Iesus is a Mediator betweene God and man , and an Aduocate to the Father for him . Who in their wits but you and your Disciples , by ( man ) in Timothy will vnderstand the visible Church ; or euery true visible Church ; and not rather the inuisible Church , and all of mankinde who be of Gods elect , whose alone Mediator and Aduocate Iesus is . The Papists may more probably by ( man ) vnderstand all mankinde , and make Iesus the Mediator of all men , as they affirme that he died for all men , then you the visible Church , seeing the letter of the Scripture here maketh for that exposition . And surely the one is as true as the other . As little doth the place of Iohn auaile you . For neither doth he say , That Christ is the Aduocate of the visible Church or of euery true visible Church , which is that you are to proue , and make your vnaduised Reader beleeue you doe proue , when you doe nothing lesse . Nay , your Proposition may be conuinced by this Scripture , so farre is it from confirming and strengthning of it . For whose aduocate Christ is said here to be , for their sins in the next verse ) he is said to be a propitiation : But he is a propitiation onely for the sinnes of the Elect or inuisible Church , which your selues will not deny : Therfore the Aduocate onely of the inuisible Church , and consequently not of the visible . When Iohn had said that Iesus Christ is our Aduocate , he addeth , And he is the propitiation for our sinnes , 1. Ioh. 2.2 . and not for ours onely , but also for the sinnes of the whole world If by the whole world you vnderstand the whole visible Church , as by your alleadging of this Scripture for proofe of your Proposition you seeme to doe , you must needs doe , or else cry peccaui , for alleadging it , then wil the whole Christian world reiect this your exp●sition . And know ye that that which is h●re said by Iohn is as true of the whole world , as of the whole vis . Church : and that Christ is and shall as soone be a propitiation , and aduocate for the sinnes of the whole world , as an Aduocate for the whole visible Church . The truth then is that by ( world ) here is meant , all whosoeuer in the world beleeue in Christ , Iewes or Gentiles ; or all Gods elect throughout the whole world . For their sinnes Christ Iesus is said to bee a propitiation , and for them onely is he an aduocate . And this is confirmed by Paul . Rom. 8.33 . Who shall lay any thing to the charge of Gods chosen ? It is God that iustifieth . Who shall condemne ? Meaning , any of this chosen generation . Implying that it is not possibl● that any of them should be damned . And why ? Because for all of this societie , as onely for them ) Christ died , and rose againe and maketh request also for them . If now one aske the question , for whom Christ d●ed , for whom he rose againe , and for whom he maketh intercession : the answere is readie , for Gods chosen , which be th●y we call the inuisible Church . But you giue vs an other answere , and say he is the Aduocate and maketh intercession for the visib●e church . You may as well and truely say , that Christ died for the visible church . For by this Scripture it is cleere , that hee is an Aduocate and maketh request to God his Father for them for whom hee died . But he died , Co●fession of faith 26. say you else-where , for the elect onely : therefore as Adu●cate hee maketh request on●ly for the elect . And by consequent Iesus is not the Aduocate of the vis . church , as you teach : except the vis . church be the societie of the elect , and the visible , and inuisible church be all one . Verse 20. In the 17 of Iohn our Sauiour saith , I pray not for these alone , meaning the eleuen Disciples , but for them also which shall beleue in me through their word : But the elect and inuisible church onely beleeue in Christ , Tit 1.1 Act. 13.48 . wherevpon faith is called the faith of Gods elect : and in the Acts it is said , As many as were ordained to eternall life , beleeued : Therefore the elect and inuisible church onely haue Christ Iesus for their Aduocate . Thus we see your first proofe of the Proposition maketh nothing for you , the second greatly against you , helping to conuince you . Let vs now here your third and last testimonie , taken out of Act. 4.12 . Neither is there saluation in any other , for among men there is giuen no other name vnder heauen , whereby we must be saued . Here is no mention of the vis . church , nor yet of Christs Mediation , nor intercession , but onely of saluation by his meanes . How can this Scripture then make for the confirmation of your Proposition ? But happely you will haue it , That Christ is likewise the Sauiour of the visible church . For I am very sure that whose Mediator and Aduocate Christ Iesus is , their Sauiour he is , and giueth saluation to them all . But ( say you ) he is the Mediator and Aduocate of the vis . church . Therefore he is the Sauiour of the vis . church , and giueth saluation to all of that fellowship .

As your Proposition , so your Assumption , to wit , That the Church of England hath not Christ for the Mediator and Aduocate of the same , is likewise false . For the whole company in England that by faith are vnited vnto Christ , and by loue one vnto another , and they onely , are the church of England : and all such haue Christ for their Mediator & Aduocate . As for the wicked they are as S. Iohn speaketh , 1. Ioh. 2.19 . among vs , but not of vs ; in the church , but not of it : as the tares that grow in the field , and among the wheate , are notwithstanding your commingling wheate , Counterp. 132 : nor so to be called . But by Church here as before in your proposition , very ignorantly you vnderstand the visible church , and with many words goe about to proue , That the vis . church of England ( if I may so speake ) hath not Christ for the Mediator and Aduocate of the same . Here you tell vs againe , of them among vs , who be prophane , scoffe at repentance , and scorne at all admonition , despise wisedomes counsell , and such as reproue , they turne againe , and rent them . And as in the prosecution of the former Argument you proue , That such vile men are not the body of Christ , neither haue him for their head , so here that Iesus is not the Mediator and Aduocate of such , but of a more holy societie . In like manner you deale in your three other Arguments following . . Euery true Church of God ( say you ) hath Christ for the King , Priest , and Prophet of the same : The Church of England hath not Christ for the King , Priest & Prophet of the same : Therfore the church of England is not the true Church of God . This which I haue contracted into one , you make three Arguments of : and the Assumption of those three you proue in that maner you do the two former Assumptions : wherin you might haue saued a great deale of labour , se●ing we all confidently hold , That the vile and abominable among vs , Mat. 13.25 . are not of the church of England ▪ but tares sowed among the wheat by the enemie , while men slept . And therfore we account them not the body of Christ , nor to haue him for a Mediator , and Aduocate , and for their King , Priest , and Prophet ? What meane you then at large to pursue the proofe of that we deny not ? But I will be more wise then spend any more time in answer to your reasons . Onely I will shew , That Christ Iesus is not the King , Priest , and Prophet of the vis . Church , Generally I proue it thus .

Whose Mediator Christ Iesus is , their King , Priest , and Prophet he is :

But Christ Iesus is the Mediator onely of the elect , or inuisible Church :

Therefore onely of the elect or inuisible church is Christ Iesus , King Priest , and Prophet . And consequently not of the vis . church . Or thus .

The Proposition of these two Arguments , is hereby plaine , in that these are the parts of Christ his mediation . The Assumption needs no proofe . That this you here teach is false , may further be proued by your owne doctrine : and thus .

Whose King , Priest , and Prophet Christ is , for them in that he is their Priest he died , and maketh intercession : To them in that he is their King , hee doth apply and make effectuall his priesthood : Them likewise he gouerneth by his word and spirit ; them hee defendeth , specially from all spirituall enemies , and them he will exalt to the communion of his eternall kingdome . But Christ died for , and maketh intercession , hee also applyeth his priesthood onely to the elect , gouerneth by his Word and Spirit , defendeth , and thus highly exalteth the elect alone , ●s might be made euident out of the sacred Scriptures if it neede : Therefore he is King , Priest , and Prophet onely of the elect and inuisible Church .

Counterp . 147 This may bee proued also by M. Ainsworths owne words : Thirdly , saith hee , the Church of England hath not Christ for the King thereof , because the people of that Church were and are ( euen by the confession of our aduersaries ) of all sorts of people , as well wicked as godly , and sinnes of all sorts do abound and raigne among them , that if the good lawes of the common wealth did not represse them , there would be no liuing in peace among them . Such prophane worldly people , are not the subiects of Christ , his kingdome is not of this world , neither is it for the open wicked , but for the repentant and beleeuing , for the poore in spirit , the meeke , the mercifull , the persecuted for righteousnesse sake , not for persecuters , haters , and contemners of the truth . In which words you frame vs this reason against your selues .

Christ is not King of a prophane worldly people , neither are such his subiects but onely of an holy and heauenly people , of the repentant & beleeuing , of the poore in spirit , the meeke , the mercifull , the persecuted for righteousnes sake :

But the elect and inuisible Church onely are this holy and heauenly people , &c.

The Elect therefore and the inuisible Church onely are the subiects of Christ , and haue him for their King .

Pag. 148. Againe say you a little after . If they had Christ for their King , his truth , his word , would make them free , hee would make them also Kings and Priests vnto God his Father : that howsoeuer the suppressing & abolishing of this vnruly Hierarchie with their many abominations is to be left vnto the Magistrate who onely hath power from God to execute this vengeance , yet euery man should deliuer his owne soule , abstaining from errour , false worship , superstition , popish thraldome , & all other euill whatsoeuer , though with affliction , bonds , banishment , &c. and stand fast in the libertio wherewith Christ hath made him free , without yoke of thraldome . For he will reigne in the midst of his enemies . Satan and sinne hee hath subdued , as for himself , so for all his people and subiects , whom he hath redeemed out of all Satanean & Babylonian bondage , that sinne should reigne no more ouer them . Thus I from hence argue against you .

They who haue Christ for their King , his truth doth make them free , he makes them also Kings and Priests vnto God his Father :

But Christ performeth this to the elect and inuisible church onely , as is plaine by those two testimonies your selfe quote in the margent , Ioh. 8.32 . Reu. 1.6 .

The elect therefore and inuisible Church onely haue Christ for their King .

Secondly .

Their King Christ Iesus is , who abstaine from errour , false-worship , and all other euill whatsoeuer , deliuering thus their owne soules :

But the elect and inuisible Church onely abstaine from euery euill way , and deliuer their owne soules :

Therefore the elect onely haue Christ Iesus for their King .

Thirdly .

They onely are the people and subiects of Christ , and haue him for their King , for whom hee hath subdued Sathan and sinne , and whom he hath redeemed out of all Satanean bondage , that sinne should reigne no more ouer them :

But Christ hath subdued Sathan and sinne , onely for the elect and invisible Church , and them alone hath he redeemed out of all Satanean bondage , that sinne should reigne no more ouer them :

Therefore the elect and inuisible Church onely are the people and subiects of Christ , and haue him for their King . Thus what you build with the one hand , you put downe apase with the other . Ephes. 4.8.11 . Heb. 3.6 . Yet do not I deny that Christ hath appointed the offices , and officers , and giuen lawes to the vis . church , by and according to which only it ought to be gouerned , & that in th●s respect he is the onely King thereof . Also , Mat. 28.18 . Reu. 17.14 . in that all power is giuen vnto him in heauen , and in earth , and is King of the whole earth , being King of Kings : thus likewise hee is King of the visible church . And as King , hee defendeth it from the enemies thereof for his own glory and name that is called vpon them , & for his elect sake , that are among them . And lastly in this respect he is also King of the visible church , that these rebels and enemies of his , that will not suffer him to reigne ouer them neither regard his lawes and statutes he will take vengeance of them and destroy them . Thus I acknowledge our Lord is King of the visible church , but not so , a he is King to them , to whom he is Priest and Prophet as you doe affirme . Come we now to the second part of the aforesaid proposit on , Counterp. 141. and to M. Ainsworth his 4. argument .

Euery true visible Church hath Christ for the Priest of the same :

The vis . Church of England hath not Christ for the Priest of the s●me :

Therefore the Church of England is not a true visible Church .

I de●y your proposition , which to be false , I doe thus make manifest . If Christ Iesus be the Priest of the visible Church , then Christ died for the v●sible church , and maketh intercession for all of that societie : for doubtlesse hee performed all the parts of his Priesthood , for them to whom he is a Priest If Christ now died for the visible church , then all of the visible church shal be saued , and none of them damned : for Christs death shall be effectual to saue all those from perdition , for whom he died , Who shall condemne ( saith the Apostle ) It is Christ which is dead . Rom. 8.34 . Intimating that none of those can possibly be damned , for whom Christ died . Now the aforesaide inference is false , seeing there be many reprobates of the visible church , for which Christ neither dyed nor maketh intercession : and therefore is that false from whence it is inferred & deduced : Nay I will disproue this by your owne words . In the 32. p. of your confession of faith , thus you write . Touching his Priesthood Christ hath appeared once to put away sinne , by the offering of himselfe : and to this ende hath fully performed and suffred all those things by which God might be reconciled to his Elect. From hence I reason thus .

If Christ in that he was a Priest hath by the oblation of himselfe taken away the sinne of the Elect onely , and reconciled vnto God onely the Elect , then is hee the Priest onely of the Elect , or inuisible church :

But Christ in that hee was a Priest hath by the oblation of himselfe taken away the sinne of the Elect onely , and reconciled to God onely the Elect :

Therfore Christ Iesus is the Priest only of the Elect , or church inuissible : and by consequent not of the vissible church , as you affirme .

The Proposition is so cleere in it selfe , that it needes no proofe The Assumption is prooued by your owne confession : Though you doe not vse this word ( onely ) yet must it nec●ssarilie bee vnderstood . This your selfe , also M. Ainsworth doe further confirme , Counterp. 141. The Church of England ( say you ) hath not Christ for the Priest , or Sacrificer of the same : Because the gifts , and sacrifices which it offereth vnto God , are not presented and offered vnto him by Christ , neither is this Church reconciled vnto God by him , from hence also I argue thus .

Whose spirituall sacrifices Christ doth present and offer vnto his father , their priest he is .

But the spir●tual sacrifices of the elect and inuisible church onely doth Christ present and offer vnto his Father .

Therefore Christ is the Priest of the elect and inuisible church onely .

Agai●e .

To proue that Christ is the prophet of the inuisible church , this ( in a word ) may suffice : To what societ e soeuer he is king a●d priest , to the same hee is a prophet : But to the inuisible church onely he is a king and priest : Therefore a prophet , the Proposition needes no proofe . The Assumption hath alreadie beene prooued . This likewise may be co●firmed by your own lines , and therefore I may well be sparing of mine . Counterp. 139. Moreouer the church of England wanteth part and communion with Christ in that propheticall office , which he hath imparted to his people , namely power and freedome to witnesse , professe , practise and holde forth the word of life , and all that Christ hath commaunded . And therefore concludeth he : The church of England hath not Christ for the prophet thereof ; from hence I reason thus .

To that church or company of men whatsoeuer which hath power and freedome to witnesse , professe , practise , and hould forth the word of life , and all that Christ hath commanded , to them onely is Christ a prophet .

But this power and freedome hath the inuisible church onely :

Therefore of the inuis . church onely is Christ a Prophet .

The proposition is your own . The assumption is very cleare : for though all of the visible church , and many reprobates haue power to professe , yet onely the Elect haue the abilitie to practise the word of God , and to obserue all that Christ hath commanded : that is , earnestly endeauor to obs●rue and keepe the commandements of God & Christ in all things : which is that we call euangelicall obedience . This obedience wherof our Lord speaketh , Mat. 28.20 . Teaching them to obserue all things whatsoeuer I haue commaunded you , is proper ( I say ) to the elect , and cannot fall into any reprobate . But these words of Iesus you vnderstand of the politie of the church , and being generall you restraine to all things concerning ecclesiasticall gouernment . Whereupon it is that in the words immediatly following the former , you tell vs of admonition , reprehension , and excommunication , and not a title of any other commaundement of Christ . But how doe you prooue this to bee the meaning of Iesus : Till you be able to make this manifest , which I thinke will neuer be : I for my part will reiect this your glosse , and vnderstand this Scripture more largely . And here in the ende of my Booke may that iustly be retorted vpon M. Ainsworth , which he vniustly in the beginning of his Counterpoyson doth auouch against vs . Counterp : epist. I haue also produced their own testimonies against them , that the Saints on earth may say : Their rocke is not as our rocke , euen our enemies being Iudges . Deut. 32.31 . And if they will yet resist , the world may see , they are condemned by themselues .

For these reasons you condemne our churches , and holde them to be false visible Churches : whereupon you doe separate . It had bene fit you had better informed your selues in the doctrine of the Church , and learned first what a true vis . church is , and what a false : and to haue bene able to discerne and put a difference betweene the invisible , and vis . Church , and the Scriptures concerning them , before you had thus presumptuously taken vpon you to condemne our congregations to be false Churches . My brethren you take to much vpon you . You condemne and speake evill of those things ye know not . See to it . Remember also that this definitiue sentence you haue giuen of our churches is not in a corner , where some fewe onely might heare , and spread the same : but in the streets , yea in the high streete , among the presse , and entering of the gates , or rather vpon the house toppe , ( as Absalom abused his fathers concubines ) so as whosoeuer hath an eare , except hee stoppe it , cannot chuse but heare it , both in this age present , and in the ages succeeding . O that you were wise to consider of these things .

To the aforesaide arguments M. Ainsworth addeth two other , which he inferreth vpon the former , ●nd as a building erected vpon this foundation , That our church is a false church . The drift of the one is to prooue , That men ought to separate from our Church and haue no communion with it , seeing it is a false Church : of the other , That our Ministers , are no true Ministers of Christ , and therefore not to be heard . I doe not meane to answere the saide Arguments : for that is needlesse : considering what a sandie foundation they stand vpon , as appeareth by the aforesaide tractate : but will onely retort them vpon themselues ,

That Church ( sa●th hee ) which is not the true Church of Christ and of God , Counterp . 150 ought not by any true Christian to bee continued or communicated with ; but must be forsaken and separated from , and a true Church of God sought and ioyned vnto , where Christ and saluation by him , may vndoutedly be had . Because wee are willed to abstaine and separate from the false Church , 2. Cor. 6.14.17 . Reu. 18.4 . Hos. 4.15 . Isa. 48.20 , Ier. 51.45 . Zach. 2.6.7 . 1. Cor. 10 20.21 . &c. Wee are willed also to seeke and ioyne vnto a true Church . Deut. 12.5 . Song . 1.6 . Ier. 50.4.5 . Isa. 65.9 . Psalm. 26.5.6 . & 87.2.5.6 . Act. 2.47 .

But the Church of England is before proued not to be the true Church of Christ and of God : Therefore it ought to bee separated from ; and a * * To wit theirs for none othe● I dare be bold to say doe they hold for a true Church , if they which freely professe what herein they thi●ke . true Church sought for ▪ and ioyned to , of such as would be saued .

This I returne vpon them thus .

That church which is a true church ought to be continued or communicated with , and must not be forsaken and separated from : because wee are commaunded to abstaine and separate from a false Church onely , 2. We are commanded to seeke and ioyne vnto a true Church :

But the Church of England is before prooued to bee a true Church :

Therfore the Church of England ought to be continued and communicated with ; and must not bee forsaken and separated from :

His other Argument concerning our Ministers is this .

These Ministers which haue and execute the ministery of a false Church , are not the true Ministers of Christ , and consequently not to bee heard or obeyed as Shepheards of our selues . Because the ministerie of a false Church , must needes be false also , seeing the Church hauing no interest in Christ , can haue no interest in a Christian Ministery . Besides Christ hath giuen his ministerie to his owne Church onely , Ephes. 4.11.12.14.15.16 . 1. Cor. 12.27.28 . See also , Ioh. 10.1.4.5 . Act. 20.28 . Ioh. 21.15.16 .

But all the Ministers of the Church of England , haue and execute the ministerie of a false Church ; for so by the former arguments that Church is prooued :

Therefore they are not the true Ministers of Christ , and consequently not to be heard or obeyed as Shepheards of our soules .

Hereupon I reason thus .

These Ministers which haue and execute the Ministery of a true Church , are the true Ministers of Christ , and consequently to be heard and obeyed as Shepheards of our soules . Because the ministery of a true Church , must needes be true also : seeing the Church hauing interest in Christ , hath interest in all the gifts hee bestoweth vpon his church , and hath therefore interest in a Christian ministery . Besides , Christ hath giuen his ministery to his owne church , so that Christs church is not destitute of his ministery : Ephes. 4.11 . & 1. Cor. 12.28 . &c.

But the Ministers of the church of England , haue and execute the ministery of a true church ; for so by the former arguments contained in the 8. Chap. of this Booke that church is prooued :

Therefore they are the true Ministers of Christ , and consequently to be heard , or obeyed as shepheards of our soules .

To this argument , ( and demonstration as M. Ainsworth thinketh ) he addeth this Epiphonema : For the further descryi●g of the false ministery of this church , I referre thee ( good Reader ) to a Treatise lately published intituled , Reasons and Arguments proouing that it is not lawfull to heare the ministery of England . And to another heretofore published , called a Treatise of the Ministery of the Church of England . And thus endeth hee his Treatise .

I answere , that to these Reasons and Arguments , M. Wutton hath re●urned an answer , and sent it ouer to M. Iohnson the Authour of them about three yeeres since , expecting a●l this while his reply . But hetherto we heare of none , and it is very likely neuer shall . If not iustifying your Arguments , you proceede still to auouch , that our ministerie is a false ministerie , notwithstanding the vanitie of your Arguments to this saide purpose bee discouered , your consciences conuinced , and mouthes stopped : all the world may plainely see you neither loue , nor contend for the trueth : but loue more the praise of man , then of God , and therefore doe contend .

Thus much of the Church , and of the different points betweene vs and you eoncerning the same . That little which is heere saide of our Ministery , is ( as you may se● ) vpon occasion and by the way . Truely I much desired to haue added something heere in d●fence of our Ministery , and answere to your sophismes : but for diuers reasons whereof some be mentioned in the epistles dedicatorie , I thought good to forbeare , and at this present to say no more .

CHAP. IX . How the Separists to iustifie their separation from the Church of England , doe shamefully peruert the holy Scriptures .

AS for the proofe of the particular points wherein wee and you of the separation doe differ , you shamefully abuse and peruert the sacred Scriptures , euen all of you without exception , as manifestly appeareth by the premises : so in the maine difference , concerning the separating of your selues from our church , you doe the like , whereof I will giue the Reader likewise a tast . For the iustifying of their separation , they alleadge diuers places of holy Scripture , and specially three , which they take to be very pregnant for them . One of them is taken out of the 19. Chapter of the Acts of the Apostles . The wordes bee these . Vers. 8. Moreouer he ( that is Paul ) went into the Synagogue , and spake boldly for the space of three moneths , disputing and exhorting to the things that appertaine to the Kingdome of God , 9. But when certaine were hardned and disobeyed , speaking euill of the way of God before the multitude , he departed from them , and separated the Disciples , and disputed daily in the Schoole of one Tyrannus .

We answere : These men from whom Paul and other Christians separate , were open contemners , nay blasphemers of the way of God : Because of this open contempt of theirs , for it is saide , they spake euill of that way before the multitude : the Apostle durst not Preach the word of God vnto them , neither could haue done without sinning against God : for our Sauiour hath forbidden to giue that which is holy vnto Dogges , Matth. 7.6 . and to cast pearles before Swine . And least wee should thinke this were onely true of priuate admonition or reproofe , wee may remember that to the 70 Disciples hee giueth the same commaundement concerning publike teaching : saying to them when he sent them foorth to Preach by two and two : Luke 10.10 . But into whatsoeuer Citie yee shall enter , if they will not receiue you , goe your wayes out into the streetes of the same , and say , Euen the very dust which cleaueth on vs of your Citie , wee wipe of against you . Except therefore we be such despisers as these , this Scripture maketh not for their Separation , but is misapplied and wrested by them : And notwithstanding S. Paul with the other Christians did well in separating from them aforesaide , they doe sinfully in departing from vs .

Another testimonie of Scripture , and of all the most vsuall and principall , they take out of the 6. Chapter of the second Epistle of S. Paul to the Corinthians . Vers. 14.15 . Bee not vnequally yoaked with Infidels ; for what fellowship hath righteousnesse with vnrighteousnesse ? And what communion hath light with darkenesse ? And what concord hath Christ with Belial ? or what part hath the beleeuer with the infidell ? 16. And what agreement hath the Temple of God with Idoles ? for yee are the Temple of the liuing God : as God hath saide , I will dwell among them , and walke there : and I will be their God , and they shall be my people , 17. Wherefore come out from among them , and separate your selues saith the Lord : and touch none vncleane thing , and I will receiue you , 18. And I will bee a father vnto you , and yee shall bee my sonnes and daughters , saith the Lord Almightie . Thus endeth the 6. Chapter , and thus farre doe the Separists coate and vrge this Scripture , but no farther . But heereunto let vs adde the first verse of the 7. Chapter : for that maketh greatly for the right vnderstanding of this Scripture . Seeing then we haue these promises , dearely beloued let vs cleanse our selues from all filthinesse of the flesh and Spirit , and finish our sanctification in the feare of God .

By these words of the Apostle it should seeme that sundry Christians in Corinthus ( according to their accustomed manner before the time of their conuersion ) went sometimes to their idols Temples , where were nothing but grosse and heathenish Idolatrie , and their with their neighbours , who were heathens and infidels , did ioyne together in their idolatrous worship ; or at least in their holy feasts , ( as is said 1. Cor. 8.10 . ) which they did celebrate to the honour of their Idols , and so were d●fi●ed with the worship of idols : thinking with themselues that they might lawfully ioyne with them in externall idolatrie , and thus farre yeeld with their bodies , so long as they kept their soules pure to the Lord . The Apostle hearing of this great corruption among many others , telleth them that they must withdraw themselues from this idolatrous worship , and defilement , and separate themselues : For they cannot worship God and the Diuell , they are so contrarie one to another , euen as light and darkn●sse : But if they thus worship idols , they worship the Diue●l , and there●ore so doing they cannot worship God . That they who worship idols doe worship the Diuell , hee hath shewed them in his former Epistle in these words : What say I then ? That the idol is any thing ? 1. Cor. 10.19 . Or that that which is sacrificed to idols is any thing ? Nay , but that these things which the Gentiles sacrifice , they sacrifice to Deuils , and not vnto God : and I would not that you should haue fellowship with the Deuils . Ye cannot be partakers of the Lords Table , and of the table of Deuils . And whereas they excused this fact of theirs thus , ( as sundry doe their going to Masse at this day ) that now they went not with this minde as sometimes they did , to giue honour to the idols ; for they knew well that an idol is nothing , that is , that there is not any God-head in an idol , and therefore did keepe their soules pure from all pollution , hee answereth , that they whom God vouchsafeth this honour to be his children , must keepe themselues pure not only in soule , but also in body , 1 Cor. 6.20 . called h●re fl●sh : glorifying God in their bodies and in their spirits , for they are Gods , that so they may be wholly pure . Thus we see the occasion , the scope and drift of the Apostle , and the true sence and meaning of these words . Whereby wee learne , That the worshippers of the true God , may not communicate with heathens , and infidels in their idolatrous or idol worship , which is no b●tter then the worship of the Diuell . And to apply this : That a Christian at this day being in Turkey , may not pertake with them in their worshipping of Mahomet : or beeing among heath●ns ioyne with them in their heathenish and idolatrous seruice . Which maketh nothing for their separating from vs in the worship of the true God , because of some corruptions therein . Except it be all one when externall worsh●p in part is corrupted , as in some matter of circumstance or ceremonie , and when it is corrupted in the whole substance and body thereof : which no man sure in his wits will affirme . These men in alleadging this Scripture for the iusti●ying of their Separation , doe compare and equall , first , our publike worship of God , with the Idolaters of Corinthus their publike worship . Secondly , those Idolaters with vs . And except there bee a likelihood and equalitie betweene these worships and worshippers , this place of holy Scripture they peruert and abuse : because otherwise it proueth not their Separation to bee lawfull . Let vs therefore see the sweet harmony that is betweene these things and persons . Wee in our Churches or Church-assemblies worship the true and liuing God , and ( touching the substance ) according to his word . Wee in our Temples haue the Word of God read , and as soundly interpreted and ●ightly applyed as either is , or euer hath beene in Christendome since the Apostles dayes : with great power , fruit , and efficacie in the hearts of the hearers , so as sinners are thereby conuerted from going astray , themselues being iudges . Wee in our publike assemblies call vpon the liuing God , and that onely in the name of Iesus Christ : and doe receiue onely the Sacraments which the Lord Iesus hath instituted . But the Corinthians in their Temples fell downe before their Idols , which were representations of their feined gods ; prayed before them , and to a false God ; and together with their Idols worshipped the Diuell , as wee haue heard . And as for these Corinthians they were all Heathens and Infidels , voide of all knowledge , and profession of the true Religion : whereas wee all professe the true religion , and many of vs ( through the grace of God ) walke according to our ho●y profession . Considering then the great difference and inequalitie betweene vs and them ; our worship & theirs , it may very well be , nay is lawfull to communicate with vs in diuine worship , and yet vtterly vnlawfull to partake with such grosse Idolaters as these Corinthians in their worship . And what an absurd kinde of re●soning is this : We may not ioyne with Heathens and Infidels in their idol-worship , and seruice ( indeede ) of the Diuell : Therefore not with Christians in the worship of the true God corrupted . This testimonie of the Apostle proueth only this Antecedent , or first part of this reason : and the conclusion here is that which ( in the general ) you inferre of this Scripture . Looke well I beseech you in the feare of God of this cons●quence , and consider of the lightnesse and vanity thereof . To alleadge this Scripture or any such like for the proofe of the aforesaid conclusion , and the iustifying of your seperation , is a very childish part , and to no purpose , and yet there is not any thing more vsuall with you . If you will write and speake as beseemeth but men , and to the point in hand : shew vs where the Apostle moueth the Christians in Corinthus or elsewhere , which were more holy and sincere then the rest , to seperate from the other Christians , because of some corruptions in the externall worship of God . And this may aboundantdantly suffice for answere to this your second testimony of holy Scripture . Wherein I haue been the larger , because the wise and considerate Reader may from thence receiue an answere to the third place of Scripture here alleadged by you taken forth of the 18. Chapter of the Reuelation , where thus S. Iohn speaketh . Verse 2.4 . And I saw another Angell come downe from heauen , and he cryed out mightily with a lowd voice , saying , it is fallen , it is fallen , Babylon that great Citie , and is become the habitation of Diuels , and the hold of all foule spirits , and a cage of euery vncleane and hatefull bird . 4. And I heard another voice from heauen say , Goe out of her my people , that ye be not partakers of her sinnes ▪ and that ye receiue not of her plagues . Both these Scriptures teach and perswade though by diuers reasons one & the same thing : that is , That wee must separate and goe out from idolaters , and not communicate with them in their idolatrous or idol-worship : and therfore one and the same answere may serue them both . They differ onely in this , that the one speaketh of heathen , the other of Antichristian Idolatry , and idolaters condemning all communion with them in externall worship . And heare that which before we haue heard wee must againe remember , and not forget : That it is one thing when the worship of God is corrupted in the substance and whole body thereof , as it is in the better of these worships , and another thing when it is corrupted in part , as with humane ceremonies or ordinances of lesser moment . With the former of these kindes of worship we may haue no communion , which these two places of holy Scripture doe directly proue , but nothing else : With the latter kinde ( of which our worship is ) we may lawfully communicate . Thus we see how the principall testimonies which out of the sacred Scriptures the Separatists produce to warrant their separation are falsely applyed , miserably wrested , and peruerted by them . The scope with the true sence , applyed to a l●ke case , is a true allegation of Scripture ; else it is but a wretched abuse thereof , as one saith very well .

Nay , you haue so accustomed your selues to sinne in your allegations and quotations of Scripture , that oftentimes when you haue the truth in hand , and goe about to confirme that by Scripture , you are then also faulty herein , whereof I will giue you and the Reader a taste .

Princip. and Infer. 12. The meanes ( say you ) of saluation are : the Word , Sacraments , Prayers , Censures , and the ordinances of Christ for the dispensing of them all . Rom. 3.2 . & 4.11 . Luk. 19.46 . Mat. 18.15.17 . Act 2.42 . 1. Cor. 11.23.26 . Mat. 28.19 . Psal. 149 6.9 .

Who considering these manifold testimonies can otherwise thinke , but that this proposition in euery part therof is soundly proued ? I deny not , but acknowledge this to be an vndoubted truth , but onely take exc●ption against your manner of prouing it . You are to proue here , and pretend to proue , first , that the word is a meanes of saluation . To this end you send vs to Rom. 3.2 . Vnto the Iewes were committed the Oracles of God . Is not heere a goodly proofe of the aforesaid Proposition ? Tell me , I pray you , whether any place in Scripture wherein mention is made of the word of God , be not as good a proofe as this produced by you . Had you quoted Ioh. 5.39 . Search the Scriptures , for in them ye thinke to haue eternall life : Or , 1. Pet. 1.23 . Where the word of God is cal●ed immortall seede : Or 1. Cor. 1.28 . & 21. It pleaseth God by the foolishnesse of preaching to saue those that beleeue : Or any such as thes● , whereof there be store in the booke of God : then had your allegation b●en pertinent , where now they be friuolous . And what meane you to omit these witnesses which would speak materially and to purpose , and instead of them bring forth such as doe not say a word for you . It argueth that there is not that feare in you of taking Gods Name in vaine , and of doing the work of the Lord negligently that should be . In like manner you deale in the other parts of this position . For whereas you should proue , that the Sacraments are a meanes of saluation , and the like by prayer , and censures , you send the Reader to some pla es of scripture , where there is mention indeed of a Sacrament , of Prayer , and of Censures , but not a word there to proue them to bee the meanes of saluation . Such as these are a l the quotations you haue for proofe of your opinions .

The way or doore ( say you ) whereby both members and officers enter in is Christ , that is , the way taught by Christ in his word , Pag. 13 , Ioh. 14.6 , & 10.3.7.9 . & 17 , 17. Mark . 13.34.37 . Hereby you intimate that for as much as we walke not in this way , nor enter in by this doore , members into communion , and officers into offices , therefore our people are not in communion , or bee not members of true visible Churches , nor our Ministers Ecclesiasticall Officers , but meere priuate . That in this way wee walke , and enter into the Church and Ministery by this doore , it hath touching the former of these beene already made manifest . True it is that in neither of these we haue walked , or doe with that straight foote we should , and that in them wee bewray humane frailtie : but such as through the mercy of God in Christ , nullifies not our Church and Ministerie : no more then Iacobs infirmities in the way hee walked to the blessing , hindered him of the blessing : Or his faultie entrance into the married estate with Leah , made a nullitie in their Matrimonie , so as they liued perpetually in adultery .

And seeing I am fallen into this point , of your peruerting and abuse of Scripture , and got into this field , ( a large one I conf●sse , and able to tyre a horse ) I will goe a fewe steppes , or pases further therein . I take no exception against this position , but your proofes thereof . In Ioh. 14.6 . I am that Way , that Trueth , and that Life : Our Sauiour speaketh of the way to Heauen , that by him we must come thither , if euer wee will bee there ; That by him we must haue life eternall , else we dye eternally . This to be Iesus his meaning we may easily see by the dependance of this verse with the former . Christ fortelling his Disciples of his Passion then approaching , and of his going to Heauen , to prepare a place for them , vseth thereupon these wordes : And whither I goe yee knowe , and the way yee knowe . Thomas answers Lord we knowe not whither thou goest : how can we knowe the way ? Iesus replies , I am that way : meaning that leades to Heauen , which is the place whither I goe . This is the right sence and meaning of this Scripture . For our Sauiour returning a direct answere to Thomas , and therefore concerning that way which leadeth to the place whither hee was now going , which was Heauen , it must needes be that he speaketh of the way to Heauen . What meane you now speaking of the way , or entrance into the visible Church , to coate this Scripture for confirmation thereof ? In the way Iesus heere speaketh of , the Elect onely and the inuisible Church doeth walke : for to them alone he is the way . In the way you speake of , the visible Church , the reprobate as well as the Elect doe walke . All that walke in the way Iesus speaketh of , shall be saued : But many of those which tread the way you speake of shall bee damned . Christ Iesus then & you speake both of diuers societies and of diuers wayes . Indeede you speak of a way , and heere that word way is vsed . Is that enough ? If I were to prooue , that by Christ Iesus as by a doore wee must enter into Heauen : and for proofe thereof should alleadge , Gen. 6.16 . The doore of the Arke thou shalt set in the side thereof : Or Gen. 19.6 . Then Lot went out at the doore vnto them and shut the doore after him : all men would laugh at me . Be not offended with me . Thus M. Smith deale you , M. Iohnson , Ainsworth , Robinson , and Barrow full often in your allegations of Scripture . There is nothing more vsuall with all of you then this , to vnderstand that of the visible Church , which by the holy Ghost is meant and spoken of the inuisible Church , or some members thereof . Heere is Church , and Church ; but different Churches , and Societies : members and members , but of diuers bodies : and therefore the Scriptures concerning one , make not at all for the other . Your quotation of Ioh. 17.17 . Sanctifie them with thy trueth ; thy word is trueth : is idle , and to no purpose . Iesus speakes there of his eleuen Apostles , ( as is euident by the verses precedent and subsequent , specially by the 20. verse ) praying for them to his Father : that seeing he was now to send them into the world , to Preach the Gospell to euery crea●ure , as h●s Father had se●t him into the world to performe the worke of redemption , as vers. 18. that he would indue them with gifts of his Spirit , for the discharge of the office of Preaching , or of Apostleship . This you alleadge to prooue , ●hat the way taught by Cbrist in his word , is the way or doore whereby members are receiued into the visible Church , and Officers into Offices . Frame your argument , and conclude this proposition from this Scripture , and the vanitie of your proofe will appeare . Like to this is your last testimonie , Mark . 13.34.37 . And those things that I say vnto you , I say vnto all men , watch .

For further proofe of your abuse of Scripture , your confirmation of your tenth position in the 71. Page of your Apologie may suffice . To prooue that the Sacraments being seales of Gods couenant , ought to be administred onely to the faithfull , and baptisme to their seede , which no Christian man ( vnderstanding this position aright ) denies or doubts of , you coate aboue 50. testimonies of holy Scripture : and that which is worse , scarce halfe of them ( as I verily thinke ) doe manifestly and directly prooue that for which they are by you alleadged . And for a tryall and tast thereof , let vs heare one or two of your testimonies in stead of many , as Ezek. 13.22 . Because with your lies yee haue made the hearts of the righteous sadde , whom I haue not made sadde , and strengthened the hands of the wicked , that hee should not returne from his wicked way , by promising him life : And Reuel. 17.1 . Then there came one of the seuen Angels , which had the seuen vialls , and talked with me , saying vnto me , come : I will shew the damnation of the great whore that sitteth vpon many waters . Hereunto adde , Prou. 9.1.5 . Hos. 2.2.4 . Ezek. 16.59.60.61.62.63 . And 23.41.42 . Psal. 22.30 . with sundry others . These men being told of their abuse of Scripture , doe vtterly deny it , and cast it from them as a very slander . But how iustly they are by vs charged therewith , and how sinfully they stand out against it and blesse themselues in that which is euill , doth partly heere appeare , but more fully throughout this whole Treatise .

FINIS .