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 Answere 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. â— 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 principâ—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 râ—turnâ— 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 Gâ—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 Aâ—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 publ shed August Tom. 7 Collâ—tiâ—nâ—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
A TREATISE OF THE CHVRCH 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 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 Roâ—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 Countâ—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 whos 's 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
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 spâ—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 latâ—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
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 proâ—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 theeuâ—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 vanitâ—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 seâ—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 tâ—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 Scrâ—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 vnfaiâ—ed loue one to another as in your description of the visible Church you teach You might be of the Famiâ—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 sâ—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 vngodâ—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 wheÌ„ 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
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 sâ—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 coÌ„dition 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 lâ—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
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 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 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 circūstance 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 perfectiō 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
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 coÌ„pared 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 vpoÌ„ 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 immedâ—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 cos esse dixerunt August Tom. 7. contra Donatistas post collat Cap. 7. Defence of the Churches and Minist of
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 IustificatioÌ„ 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 bea en 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 vndâ—rstâ—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. Piscâ—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 wheaâ—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
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 â—s calâ—ed a chosen generation in respect of the better and more principaâ—l part thereof those vvhich 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 sooâ—er said then proued And vvhy 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 vvrite 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 ratâ—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 compaâ—ing the visible church to a field wherein groweth wheatâ—â—nd taâ—es and to a draw-net that gathereth things both good and bâ—d but therewithall seemeth to comfort the faithfull agaiâ—st this mixâ—ure and miserable coâ—pouâ—d assuring the eâ—ect that howsoeuer they shall be thus mingled with the wicked Matth. 13.30 aâ—d enemies of God for a time euen as the wheate and tares be that grow together yet it shall not be alwaiâ—s so with then but that there will come a time of separation when that as the tares are gathered into sheâ—uâ—s to be burned and the wheate into the barne so the wicked shall be cast â—nto a suâ—â—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 tiâ—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 Ep stle carrying backe from Philippi to Corinthus But thaâ— notwithstanding all this sowring aâ—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 p rson was knowne to the Church it is hereby manifest in that the Apostle doeth so sh rpely 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
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 vvicked 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 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 considâ—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 effâ—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 vvhose 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 vvere of the visible Church Therefore the children of God What your euasion will bee here I declare hereafter and shew that it vvill not helpe you That we may haue religious communion vvith the children of the Diuell is likewise there proued and your obiections answered In the meane season I must tell you That the open vvicked in our Church may be accounted and in the iudgement of charitie deemed the children of God as vvell 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 vvho are but flesh and bloud but euen the Dâ—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 yeâ— 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 theÌ„ 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 vvords without adding or detracting from them Wee must vnderstand certaine Ministers among vs hauing vvritten 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 hâ—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 vvisedome let vs heare vvhat 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. Wicklâ—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 vvit by the preaching of the vvord and therevpon doe coâ—demne vs for a falsâ— 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 Yâ—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 tâ—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 puâ—pâ—sâ— Iâ—stead thereof you proue the aforesaid positions which we in commâ—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 beâ—n vvell you had fiâ—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 vvhereof is as daÌ„gerous 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
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 daÌ„ger to the wheat they caÌ„not be weeded out nor seperated from it vntil the haruest But tel me I pray you wheÌ„ 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 vvell as a Iacob and in Abrahams an Ismael as vvell as an Isaack nay there vvas some of this rubbish to be found in the Church when it consisted but of eight persons yea but of foure Nay this vvill proue your ancient Church at Amsterdam to bee Babylon at least if any credit be to bee giuen to the report of diuers vvho 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 vvicked 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 vvould 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 conuiâ—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 rebeâ—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
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 vvicked 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 thâ—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 raâ—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 aâ—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 Inferenâ—es 10. M. Smith in his Answere to M. Beâ—n rd 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
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 vvicked and abominable men as these openly and apparantly wicked were matter of the visible Church and vvere 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 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 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 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 1. Cor. 3.3 carnall but by some vvorkes of the flesh vvherevnto 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 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 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 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 theÌ„ 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 1. Cor. 5.1 such fornication among theÌ„ 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 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 1. Cor. 9.1.2.3 the Apostle his office into question despised and disgraced both him and his preaching saying That howsoeuer 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 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 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 â—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 rightâ—ousnesse of workes that man is â—ot iustified
by faith onely in Christ but by obseruing and keep ng the Law of God giuen by Moses not the Law morrall onely but the ceremoniall also whereupon they vrged circumcision as neâ—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 circuÌ„cised that he is bouÌ„d 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 coÌ„sequently all the scandalous persons aforesaid were in and of the Church yâ—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
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 vvhich 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 vvhereby 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 vvhole 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 vvere 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 vvhich 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 vvill 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 peâ—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 vvâ—cked in our Church vvhereby he vvill proue our congregatioâ—s to be and reâ—aine vnformed and consequent y to be no true Churches First saith he because godly and wicked men are contrariâ—s as being guiâ—â—â— 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 dâ—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
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 albâ—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 chiefâ—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 couenaÌ„t 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 daâ—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
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 sâ—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
Church in the one of these times this complaint was taken vp Ah sinfull nation a people ladâ—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 bâ—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 affirmeâ—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 lâ—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 inuisibâ—e Church are members of the body of Christ and make that body whereof Iesus is the hâ—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 Elâ—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 râ—probate hypocrite or wicked man is a liuing member of the Body of Christ partaking with the spirit and life of Christ Therâ—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 foâ—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 sauâ—d for all these were members of the true visible Church And tell me M. Ainsworth yâ—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 thâ—ir head fâ—r which cause you condemne the Church of England for a false Churâ—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 dâ—yes of his Apostles to be a false Church as weâ—l as ours Secondly whether Cain Esau Iudas and the rest aboue named were liuing members partâ—king of Christ his life and Spiâ—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 EnglaÌ„d 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 profâ—ssion of these is necessary to the making of a membâ—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 requâ—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 impenâ—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 possâ—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 pro phane 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 Argument 5 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 Answ 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 vvho 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 expâ—sition And know ye that that which is hâ—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 possiblâ— 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 dâ—ed for whom he rose againe and for whom he maketh intercession the answere is readie for Gods chosen which be thâ—y we call the inuisible Church But you giue vs an other answere and say he is the Aduocate and maketh intercession for the visibâ—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 Coâ—fession of faith 26. say you else-where for the elect onely therefore as Aduâ—cate hee maketh request onâ—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 T it 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
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 sanctâ—fied and put apart to an holy vse that is the seruice or worship of God the rest of mankind attending proâ—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 theÌ„ 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 attoÌ„ding 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 purifiâ—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 Veâ—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