and sanctifieth or maketh holy that before and till then were prophane and from vnder the power of Satan and his slauery bringeth into the glorious liberty of the sons of God bestowing his free spirit vpon them All this God doth to this end that they might shew forth the vertues of him who hath chosen and called them hereunto that is praise him for his exceeding rich mercie and goodnes towards them As in the aforesaid ninth verse so likewise in the fift verse of the said Chapter this our Apostle in the beleeuing Iewes doth yet further describe and set forth the Church or rather part thereof the Militant whereby wee may the better vnderstand the same and who be of it And yee speaking of the elect and beleeuing Iewes as liuely stones are made a spirituall house an holy Priesthood to offer vp spirituall sacrifices acceptable to God by Iesus Christ First the company of true beleeuers all which be the Militant Church are called liuely or liuing stones as hauing spirituall life or the life of God in them from that liuing stone Christ Iesus Ephes 4.18 mentioned vers 4. who is also the chiefe corner stone of this building As these before the time of their calling and vntill they doe beleeue are as stones without life Rom. 6.13 Ephes 2.1 2. Tim. 5.6 Iohn 5.25 Matth. 7.22 dead in sinne like to the widow who liuing in pleasure was dead while shee liued and to those of whom Iesus speaketh The dead shall heare the voice of the Sonne of God meaning in the Ministery of the Word and againe Let the dead bury the dead and being thus dead haue no more power or strength to doe those actions which are pleasing vnto God which we call good-workes then a dead man to performe the actions of life as to eate drinke talke walke c. So as soone as they be called and beleeue and euer from that time forward they haue a power conueyed into them from God whereby they are quickned and made able to doe the workes of God whereupon they are called liuing or liuely stones And it commeth thus to passe I speake of the inward and effectuall calling When God calleth a man which is when he receiueth grace to beleeue in Christ Iesus then hee bestoweth his Spirit on him according to that of Paul Ephes 3.17 Christ dwelleth in your hearts by faith meaning that in all which doe beleeue Christ dwelleth by his Spirâ—t which is confirmed by that other speech of the Apostle to the Romans Chap. 8.9 If any man haue not the Spirit of Christ the same is not his This Spirit being the Spirit of life as it is called Rom. 8.2 killeth and subdueth in whomsoeuer it is sinne so as though it remaine still in man yet it hath not that dominion and command that before it had and quickneth or inableth them in some measure to lead an holy and righteous life As is taught Rom 8.10 If Christ bee in you to wit by his Spirit or if the Spirit of Christ be in you the body meaning the body of sinne as Rom. 6.6 is dead because of sinne and the Spirit is life for righteousnesse sake From hence I say it is that the faithfull who bee the Militant Church are called liuing stones 1. Cor. 3.16.17 Secondly they are said to be a spirituall house and elsewhere the Temple of God as wherein God dwelleth by his Spirit whereof the Tabernacle and materiall house or Temple built by Salomon were a type and figure Of this inhabitation of God by his Spirit we shal heare more hereafter Thirdly as in the ninth verse they are termed a royall Priest-hood so heere an holy Priesthood They are said also to offer vp spirituall sacrifices As the Priests vnder the law were to offer sacrifices so these royall and holy Priests both vnder the Law and Gospell did and should offer not Lambes Calues yong Bullockes Psal 51.17 Psal 4.5 Heb. 13.15 or any earthly or corporall sacrifices as the Leuiticall Priests did but sacrifices of another kinde spirituall and heauenly the sacrifice of a contrite spirit and broken heart the sacrifice of righteousnesse the sacrifice of praise or the calues of the lippes yea themselues for a sacrifice consecrating themselues wholly to God throughout the whole course of their liues in all their actions studying to please him It is said further that the sacrifices which these Priests doe offer are acceptable to God by Christ Iesus Wherein are implied two things First Though all the sacrifices of the Leuiticall Priests were not pleasing to God and accepted of him yet all the sacrifices which these Priests offer that is all the good workes they doe should be accepted of God Secondly That these sacrifices bee not acceptable to God for any perfection or worthinesse that is in them but in and through Iesus Christ Confession of faith 6. and to Communion of Saints 248 and 470. Apologie 44. Counterp 198. Description of the visible Church p. 2. his mediation and intercession These two places of Peter viz the fift and ninth verses and likewise Reuel 1.6 and 1. Cor 3.16 17. our brethren of the Separation vnderstand of the visible Church and members thereof as hereafter we shall heare I trust by that is already said this error of theirs is manifest Yet haue we something more to say thereunto in his due place Finally of this blessed company that is to bee vnderstood in the Creed I beleeue the holy Catholike Church Where euery true beleeuer not onely professeth that hee beleeueth and is perswaded that there is such a blessed society as is aforesaid to whom only the benefits and priuiledges following in the Creed doe belong to wit the Communion of Saints the forgiuenesse of sinnes the resurrection of the flâ—sh and life euerlasting but that he himselfe is one of them This Church is said to be holy for that it consisteth of persons holy but of this we haue spoken already It is termed likewise Catholike that is Vniuersall because of this fellowship there are some heere and there through the vnâ—uersall world as also for that it containeth in it all the Elect and such as are and shall be saued from the beginniâ—g to the end of the world so that out of this Church there is no saluation Lastly it is to be obserued that we doe not say I see but I beleeue the holy Catholike Church whereby wee know that this Church is rightly said to be Inuisible Heb. 11.2 bâ—cause faith is of things which are not seene We beleeue this Church it must needs then be inuisible And it is called Inuisible hauing reference to men who can neither sound the secrets of God nor yet which is lesse the heart of man because I say we can doe neither of these much lesse both and so cannot see or know who be Elect of which alone this Church standeth therefore it is said to he Inuisible 2. Tim. 2.19 1.
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
because in his owne nature he is holy or holinesse itsâ—lâ—e but also in respect of his effect and operation for that all those in whom he is he sanctifieth and maketh holy Hereupon it followeth that if the visible Church and members thereof be the Temple of God Then are they sanctified by the Spirit of God and Saints indeede and consequently such as to whom the heauenly inheritance belongeth For the inheritance shall be giuen to all them that are sanctified as is taught Act. 20.32 Besides we haue heard that prophane Esau and many more who haue beene vnholy and vncleane disobedient yea abhominable rebellious and reprobate to euery good worke haue beene of the vis Church We may heere also remember that this Spirit which dwelleth in euery one that is the Temple of God is called the Spirit of Life as Rom. 8.2 not onely because in whomsoeuer it is it killeth and subdueth sinne and quickeneth to righteousnesse as Rom. 8.10 But for that he who hath this Spirit hath life it selfe euen eternall life begun in him This Spirit likewise is called the seale and earnest of our inheritance 2. Cor. 2.22 Ephes 1.13 Whosoeuer therefore hath this spirit is sure to inherite the kingdome of heauen because he hath God his seale and earnest thereof For as much therefore as the inuissible Church onely and members thereof haue and shall haue this life and inherite this kingdome They therefore onely haue this spirit and consequently are this Temple And this argument one may drawe from your owne words thereby to conuince this your error Christ say you dwelleth in and gouerneth by his holy Spirit his elect Confession of Faith 34. which he hauing once giueÌ„ neuer taketh away from them but still begetteth and nourisheth in them repentance faith and loue and all Christian vertues vnto immortallity From these and some other lines of yours I argue against you thus They whosoeuer they be which are the Temple of God haue the spirit of God dwelling in them whereby they are quickened and haue the life of God in them yea are quickned to immortallitie But the Elect onely haue this spirit as your selues affirme pag. 34. of your confession of Faith whereby they are quickened as pag. 26. of the same booke therefore the Elect onely and inuisible Church are by your owne doctrine the Temple of God and not the visible Church Thus your owne sword againe helpeth to pierce your side And heere this reason may be vsed against you Those whom Peter calleth a spirituall house 1. Pet. 2.5 Ephes 222. and Paul the habitation of God by the spirit bee heere called the Temple of God but by the first are meant the faithfull who are of the inuisible Church therefore by the latter the proposition is euident And so is the assumption to them who vnderstand these places it hath also in part beene cleared and shall be further foorthwith Finally this is easily conuinced by 2. Cor. 6.19 Knowe you not that your body is the Temple of the holy Ghost which is in you whom you haue of God And you are not your owne for you are bought for a price Here we see that they who are the Temple of the holy Ghost or the Temple of God are saide to be redeemed or bought with a price But the elect onely are redeemed euen by your owne confession therefore they are of the Elect and Church inuisible who bee the Temple of God and in whome God dwelleth by his Spirit But it is no maruell though this and many other Scriptures which by the holy Ghost are meant of the members of the inuisible you vnderstand of the vis Church Description of the vis church 2 seeing you doe the like by 1. Pet. 2.9 then which there is scarce a place in holy writ Confession of faith 6. Apologie 44. Communion of Saints 248. 470. Paralleles 61. Iustification 44. wherein the Spirit of God speaketh more manifestly of the inuisible Church or those thereof vvho be effectually called and that can worse be vnderstood of the visible And this I haue shewed in the second Chapter where I speake at large of this Scripture So that it may seeme altogether needlesse to adde any thing thereunto Yet neuerthelesse I will And the rather because you being told of your mis-applying of this Scripture doe iustifie it and confidently affirme that it is meant of the visible Church and argue for the same Counterp 158. Iustification 43. For the better vnderstanding vvhereof I will set downe some verses going before Yee as liuely stones bee made a spirituall house an holy priesthood to offer vp spirituall sacrifices acceptable to God by Iesus Christ Wherefore it is contained in the Scripture Behold I put in Sion a chiefe corner stone elect and precious and he that beleeueth therein shall not be ashamed 7. vnto you therefore which beleeue it is precious but vnto them which be disobedient the stone which the builders disallowed the same is made the head of the corner 8. And a stone to stumble at and a rocke of offence euen to them which stumble at the word being disobedient vnto the which thing they were euen ordained 9. But yee are a chosen generation a royall Priesthood an holy Nation a peculiar people that yee should shew forth the vertues of him that hath called you out of darknesse into his maruellous light In the fift verse of this Chapter they who are spoken of in this 9. verse are there called First liuely stones Secondly a spirituall house Thirdly an holy priesthood Fourthly as Priests they are said to offer vp spirituall sacrifices acceptable to God by Iesus Christ Now these liuely stones this spirituall house and these priests offering sacrifices acceptable to God in Christ are such onely as bee of the elect and inuisible Church as I haue plainely shewed in the second Chapter and euery babe in knowledge may hereby know because the Reprobate cannot offer any acceptable sacrifice to God Therefore of the inuisible Church and not of the vis Church Peter speaketh in this 9. verse By the 6. and 7. verses it is plaine that in this 9. verse he speaketh of the faithfull euen such as doe beleeue in Christ And this alone the elect doe In the 7 and 8. verses this our Apostle turning his spâ—ech from them that did beleeue to them that were so farre of from beleeuing in Christ that they did stumble at him so as hee was to them a rocke of offence endeth the 8. verse thus vnto the which thing they were euen ordained least now the beleeuing Iewes of whom hee had newly spoken should be terrified with that he had said of reprobation and some of them in their weakenesse feare least they were of the number of the Reprobates and such as God bad ordained to iust condemnation he telleth them in the 9. verse that this he meaneth not by them neither neede they to feare this at all for as much as
and are true onely of Gods elect vvho are the inuis Church And notwithstanding to tell vs That places setting forth the inuisible Church are not by you applyed to the vis Church And vvhere you say that the vis Church is Christs sister his loue and his spouse how can this possibly bee true seeing the greatest part of the vis Church and sometimes almost the whole vis Church is hatefull to God abhorred of him as before hath been made manifest And by what titles I pray you doth Iesus declare his loue to the inuisible Church if these be the titles of the visible Christ Iesus himselfe telleth vs that whosoeuer doth his fathers will which is in heauen the same is his sister But this doe onely they who are of the inuisible church They therefore onely are Christ his sister If the vis church and members thereof bee Christ his loue then none of them shall bee damned For it cannot bee that Iesus will condemne them whom he loueth It is the elect likewise and inuis church which being contracted here to Christ shall bee married to him the Kings sonne in the vvorld to come when they shall partake vvith him in glory And not the vis church whereof the greatest part shall be damned and but a few therof saued Lastly say you the vis Church is the body of Christ Wherevpon all those places in Pauls Epistles where mention is made of Christs body you expound of the visible when they are to be vnderstood of the inuisible church or the vvhole company of the faithfull which is a part thereof If the vis church be the body of Christ as you tell vs then euery one of the vis church is a member of Christ his body and hath therefore the same spirit abiding in him that is in Christ Iesus For the very same spirit that dwelleth in Christ the head is from thence deriued to his body and all the members thereof If any man haue not the spirit of Christ the same is not his But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you Rom. 8.9.11 Hereby wee know saith Iohn that we dwell in him and he in vs 1. Ioh. 4.13 because hee hath giuen vs of his spirit From hence wee learne that Iesus doth communicate his spirit to all his members so as whosoeuer hath not this spirit bringing forth the like or the same effects in him that it did in Christ the same is no member of Christ nor part of his body Christ dwelleth not in him nor hee in Christ As by loue all the members of this body are vnited together so by the spirit of God this body with all the members thereof are coupled and knit together to the head Christ whereby it receiueth grace and increase of grace growing vp into Christ Iohn 1.16 Ephes 4.15.16 for the furniture thereof according to the effectuall power of this spirit which is in the measure of euery part Ioh. 15.1 This spirit is as the iuice that from Christ the vine is conueyed into euery branch And it is as the soule of this body giuing spirituall life to all the members thereof euen as the soule of man doth animate the body with all the part or members thereof But euery one of the vis Church is not a member of Christ his body forasmuch as the spirit of Chr st dwelleth not in euery one of the vis church and therefore the vis church is not the body of Christ but some other company of men there is which make that body vvhereof Christ is the head and euery particular man of that societie a member thereof Neither can you deny that which I doe inferre herevpon and necessarily followeth vpon the former Namely if euery one of the vis church be a member of the body of Christ then euery one of the vis church hath the Spirit of Christ dwelling in him Counterp 128. Nay your selfe M. Ainsworth confesse and vrge this against vs saying That we cannot possibly be members of the body of Christ nor haue him for our head Being we are not partakers of his life and spirit It resteth therefore that either you yeeld to the conclusion That the vis church is not the body of Christ or else affirme That euery member of the visible church hath the Spirit of Christ dwelling in him Apology 44. That euery one of the vis church is not a member of Christs body hath already been sufficiently proued and is hereby likewise euident because then none of the vis Church could be damned For tell me I pray you can a member of Christ possibly bee condemned Euery member of Christ is as it were flâ—sh of his flesh and a bone of his bones We are members of his body Ephes 5.30 of his f esh and of his bones Doth Christ hate his owne flesh or rather nourish and cherish it Will or can Christ the iudge condemne any who is thus neare and deare vnto him It is not possible Againe Christ is life it selfe I am that way Ioh. 14.6 that truth and that life saith he Whereby we learne that as without Christ no man can haue spirituall and eternall life so whosoeuer hath Christ and is a member of Christ the same hath this life deriued vnto him a member from Christ the head How then can such a one die seeing he hath already life it selfe and that life begun in him which is eternall and whereof their is no end Herevpon the Scripture saith Rom. 8.1 That to them which are in Christ Iesus members of his body there is no condemnation And that to such Christ is made wisedome righteousnesse 1. Cor. 1.30 sanctification and redemption Besides what creature is able to pluck away a member from this body and to break that bond whereby one of these members is tyed to the head Christ Iesus Who can s perate betweene Christ and his members Surely not principalities nor powers much lesse flesh and bloud None shall plucke these out of my hand saith Iesus Rom. 8.35 Ioh. 20.28 Verse 23. I doe not deny but that as the vis Church in a certaine respect may be called the body of Christ so Christ Iâ—sus not in one but in diuers respects may fitly be called the head of the vis Church This lets not but thâ—t which I here affirme is true And hereof he rendreth a reason My Father which gaue them mee is greater then all and none is able to take them out of my fathers hand I and my Father are one But leauing this argument we will proceed to some others In the 5. to the Ephes Thus we reade The husband is the wiues head euen as Christ is the head of the Church and the same is the Sauiour of his body 25. Husbands loue your wiues euen as
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
yees renewed by you He that giues eare heere to you and to M. Ainsworth before brethren in error where he saith Counterp That the mixture of all sorts that is good and bad in the visible Church is contrary to the fiâ—st couenant of our redemption wherein God proclaimed a perpetuall enmitie and warre against the serpent and his seede cannot but thereupon coniecture or col ect these two things First that this enmity you speake of is not in the visiblâ— church and to be found among the members thereof but betwâ—xt the Church and the world and all in the visible Churâ—h are at peace among themselues and haue mutuall loue â—ach to other according to your descâ—iptâ—on of the visible Church That it is a company knit together by the bond of peace and loue vnfained 2. That there are none of the serpents seede within the visible Church that is none of the diuels children or no wicked neither secretly nor openly wicked for the secret wicked be as well his seede as the open wicked these conclusions necessarily follow of these your premised lines the scope and drift of them considered which if you will proue vnto vs we will embrace the seperation you contend for In the meane season knowe ye that wee from our soules abhorre both your doctrine and practise and condemne them to the pit of hell where this and all false doctrine was first founded But tell me M. Robinson whether that enmitie betweene the seed of the woman and the seede of the serpent is not to be seene or as you speake visibly manifested in our Church notwithstanding we haue not this actuall seperation you speake of I hope you will acknowledge it is so manifest that a man cannot chuse but see it if hee feare God feele it also Why then doe you say that this enmitie is visiblie manifested by this actuall seperation Seeing it is to bee found wher this seperation is wanting But let vs heare M. Robinson speake once more Pag. 33 How we would haue behaued our selues in the Temple where the many changers were and they that sold doues we shall answere you when you prooue your Church to be the Temple of God compiled and built of spiritual hewen and liuely stones 1. K. 5.17.18 6.7 1. Pet. 2.5 And of the Cedars firres and thyne trees of Lebanon 2. Chron. 2.8 framed and set together in that comely order which a greater then Salomon hath prescribed vnto which God hath promised his presence But while we take it to be as it is a confused heape of dead and defiled and polluted stones and of all rubbish of briers and brambles of the wildernesse for the most part fitter for burning then building we take our selues rather bound to shewe our obedience in the departing from it then our valour in purging it and to followe the Prophets counsell in flying out of Babylon as the hee Goate before the flocke Ier. 50.8 Heere is another conuiction of our Church and confirmation of their Doctrine to wit that a visible Church is a company seperated from the world that is a company coÌ„sisting of righteous men onely hauing in it none that bee of this world This conuiction is grounded vpon the confusion or commixture of good and bad in our Church We are a confused heape of dead and defiled and polluted stones and of all rubbish and fewe liuing stones whereas the true visible Church is built onely of liuely stones spiritually hewen and squared Whereupon Barrow saith That the visible Church enioyeth a most humble meeke obedient faithfull and louing people euery stone liuing Elect and precious euery stone hath his beautie his burden and his order This latter which we deny to wit A true dâ—scription of the visiâ— Church pag. 2. That the visible Church is built onely of liuely stones you seeme to your selues to proue by 1 Pet. 2.5 and to that purpose you quote it very often We answere that this place of Peter is true onely and to be vnderstood of the militant Church or whole company of the faithfull members of the inuisible Church who alone are endued with the Spirit of God which is the Spirit of Life whereby of dead they are made liuing stones that is of men dead in sinne able to liue vnto God These onely haue the life of God in them and so onely are these liuely stones Ephes 4.18 of which life many of the visible Church are destitute hauing no more power or abilitie to doe those things which are pleasing to God then a stone to mooue it selfe Such are all the reprobates all the Hypocrites and wicked in the Church Of the visible Church therefore this cannot bee meant seeing many of it are dead stones Obserue also that those who here be called liuely stones are saide to be made a spirituall house as being that house or habitation wherein God dwelleth by his Spirit whereof that materiall Temple built by Salomon wherein God did dwell and was present after a speciall sort was a type and figure But the Elect onely or those of this societie who be effectually called make this Spirituall house for as much as in them alone the Spirit of God and of Christ dwelleth Therefore the Elect are meant by these liuely stones and not the visible Church in many of which the Spirit of God doeth not dwell But Sathan by his Spirit Moreouer those heere called or compared to liuing stones are said as an holy Priesthood to offer vp Spiritall Sacrifices acceptable to God by Iesus Christ which many of the visible Church neither doe nor can doe their sacrifices being an abomination to the Lord. By these liuely stones therefore are not meant the visible Church and the members thereof as you euery where doe tell vs. But how prooue you that the Temple built by Salomon was a type and figure of the visible Church vnder the Gospell and those goodly carued and polished stones whereof it was builded 1. Kin. 8.10.11.12 of the members thereof I for my part doe thinke cleane otherwise that by that glorious Temple wherein God as in his house and the place of his habitation dwelled and which the Lord sometimes filled with hâ—s glory was signified First Christ Iesus in carnate and made man in whom all the fulnes of the Godhead dwelleth bodily Col. 2.9 Destroy this Temple and in three dayes I will raise it vp againe 20. Then saide the Iewes fortie and sixe yeeres was this Temple a building Ioh. 2.19 and wilt thou reare it vp in three dayes But he spake of the Temple of his body Secondly that the inuisible Church and misticall Body of Christ in whom God also dwelleth by his Spirit whereupon they are called the Temple of God the Tabernacle of God the habitation of God by the Spirit and in this place of Peter a Spirituall house and liuing stones True it is M. Robinson that in our Church there are dead defiled and polluted stones
rubbish bryers and brambles of the wildernesse fitter for burning then building nay I grant you all that you vpbraide vs with and obiect against vs that wee are such for the most part what then Are wee therefore a false Church This is that you doe from hence inferre and conclude O foolish men and vnwise Is euery one in the visible Church a liuely stone and all the matter thereof fit for building and none for burning This you here imply and Barrow plainely affirmeth Then in the visible Church there are no reprobates for they I am sure are fit for burning and not for building Prou. 16.4 Matth. 13.40 25.41 They are made saith Salomon for the day of euill And Iesus thus The tares are gathered and burned in the fire And againe depart from me ye cursed into euerlasting fire I hope the rubbish the bryers and brambles in our Church are no more vnfit for building nor more fit for burning then tares be which are so mixed among the wheat that without 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
a company of men are the matter of the visible Church and heere that Saints by calling are the onely matter In the one place he makes calling a part of the forme in the other part of the matter But I maruell greatly M. Ainsworth that you scornfully reiect this description of Saints seeing it suteth so well with all the writings and namely that whole booke of yours called Communion of Saints 66. The Communion of Saints In it you writ thus All men and women called to the faith of God are Saints by calling being sanctified by Christ Iesus and one with another are holy brethren Saints by calling by your owne exposition are those who 1. by Faith are vnited to Christ and 2. by loue one to another and 3. are sanctified by Christ Iesus that is by his Spirit dwelling in them He is very ignorant who thinketh that these haue not forsaken all knowne sinne and doe all the knowne will of God that is desire and endeauor it and he hath cleane forgotten that of the Apostle If Christ be in you the body is dead because of sinne and the Spirit is life for righteousnes sake which euidently prooueth the same Rom. 8.10 Moreouer you tell vs in the same booke communion of Saints in the end of the booke That in the Saints sinne dieth and righteousnesse renueth daily both inwardly and outwardly yea that in the Hypocrites which be in the Church righteousnesse increaseth outwardly If these positions of yours bee true not vnfitly nor vntruly do they teach that saints are men for saking all knowne sinne doing all the known will of God and increasing in grace Considering they meane externally and so farre as men can iudge You all teach that a true visible Church consisteth onely of Saints and by Saints you meane such as haue at the least external righteousnesse and liue vnblameablie in an holy conuersation before men And because all in our Church bee not such Saints but many scandalous in their liues you condemne vs for a false Churse This you cannot denie to bee true Is it not hereby manifest that all of you in effect though not in the same wordes doe likewise teach That Saints are men seperated from all knowne sinne doing all the will of God knowne doeth not that externall righteousnesse and outward sanctimony which you require in all Saints and membâ—rs of the visible Church impâ—y as much as these men heere speake can any be vnblamable which you require in all Saints who forsaketh not before men all knowne sinne and doeth not all the knowne will of God Why then doe you disclaime this discription of Saints You render this reason because from this discription diuers errors doe arise and therefore it must needes bee erronious and fa fe All this I confesse to be true Can you discerne this position or discription being taught by another to be erronious and that from it sunâ—ry errors doe growe whereupon you disclaime it and them and haue you not an eye to see and an heart to abhorre and disclaime the same doctrine when it is taught by your selfe But though M. Ainsworth disclaime this abbortiue yet M. Robinson being more naturall doeth take to it Iustif 105. This position quoth he which you M. Bernard account error rightly vnderstood and according to his exposition from whom you receiued it meaning M. Smith is an vndoubted trueth For of such onely externally and so farre as men can iudge the true Church is gathered and of them alone framed as of the subiect matter Seeing therefore you doe fully agree about the matter of the visible church and that your selues and others mistake it in thinking that you doe heere abouts differ knowe that that which followeth against your supposed matter of the visible Church is meant and spoken against you all and that iustly because it maketh as well against all of the seperation as any First then I demaund of you who teach that Saints are a people forsaking all knowne sinne doing all the knowne will of God increasing in grace c. And that such are the onely matter of the visible Church whether a company of people thus qualâ—fied and graced of God be a Church or to be held to be without and a Synagogue of Satan Surely you will blush and be ashamed to answere negatiuely And if you answere that such a societie is a Church then haue we a Church consisting onely of matter without the forme for such a people as these say you are the matter of a true visible Church wherevnto the forme remaineth to bee added which what it is you tell vs after Now you know it is vtterly vnpossible that a Church or any thing else should be without the forme seeing the forme giues being to a thing but set downe after another manner Secondly it cannot bee denied but such Saints as these are Conuerts yea so farre as man can iudge truely conuerted to the Lord. If the Church consist of such persons onely it followeth necessarily therevpon that men are conuerted not in the Church by the Ministerie of the Pastors and Teachers thereof but without I know not by whom nor by what meanes which is as false as your seperation is sinfull and therefore is this your doctrine false from whence this is inferred Indeed I know that this inference is with you orthodoxall For in your Apologie among the Positions you were bold to tender to his Maiestie this is one That discreet faithfull Apology 45. and able men though not yet in office of Ministerie may bee appointed to preach the Gospell and whole truth of God that men being first brought to knowledge and conuerted to the Lord may then be ioyned in holy communion with Christ our head and one with an other And for confirmation therof you produce seuenteene testimonies of holy writ and seuen reasons But to let your abuse of Scripture and of that reason which God hath giuen you goe I tell you this doctrine and position of yours is against Scripture and therefore as impossible to be proued either by Scripture or Reason By the fourth of the Ephesians it is plaine that Christ ascending on high gaue Pastors and Teachers to the Church as well for the gathering together of the Saints that is for the calling of men to the faith or conuerting them to God whereby men before profane and wicked are made Saints or holy ones as for the edifying and building vp of these Saints in the faith and other graces of the Spirit after they be called You teach now the direct contrary that Christ hath not giuen his Ministers Pastors and Teachers to the former of these ends aforesaid which is also the principall but hath say you appointed that men not in the Ministery but priuate no Church officers should conuert men to the Lord and the Ministers of Christ are onely to edifie and build them vp in grace So that priuate men they lay the foundation Ministers doe but
in the prosperitie one of another These alone remember the affliction of Ioseph and them that are in bonds as if they were bound with them But with the visible Church it is cleane otherwise The visible Church we haue heard is a mixt company of good and bad Prou. 11.10 nay that in it there be men notoriously wicked Now when these perish saith Salomon there is ioy meaning amoÌ„g the godly And so on the other side when it goeth hardly with the godly as it doth alwayes more or lesse the wicked that bee in the Church they reioyce Of the members of this Church some forget and minde not the affliction of Ioseph others clap their hands for ioy Behold the care fellowfeeling the mutual sorrow reioycing that is between the meÌ„bers of the visi church Such it is as was betwixt Cain Habel of whom the one slew the other betweene Ismal and Izhak Esau and Iacob Saul and Dauid the Scribes and Pharisees and Christ himselfe with all that acknowledged and professed him whereof the one sort hated and abhorred the other as appeareth by the holy Scriptures Remember also what in holy writ is geneâ—ally saide that the righteous are an abhomination to the wicked Prou. 29.27 the wicked vnto the righteous This considered how can the visible Church bee the body of Christ and the particular persons of the visible Church members for their parts and this is yet further confirmed in the very same Chapter 1. Cor. 12.13 when Paul speaking of the body of Christ saith that by one spirit we are all baptized into one body and all the members of this body made to drinke into one spirit Whereby we learne that all the members of the body of Christ haue the spirit of Christ by which they are quickened and vnited to him the head But this spirit haue onely the membâ—rs of the inuisible Church who truely beleeue in Christ and by faith are ingrafted into him they therefore alone are the body of Christ The error of these men in this particular springeth from hence that those things which by the Apostle are spoken in a certaine respect and of a part of the visible Church they vnderstand simply and of the whole visible Church And that we may yet further and better see both your folly and sinne herein remember wee here First that the visible Church is a mixt company consisting of diuers sorts of people good and bad godly and wicked Saints indeede and sinners Secondly that from thence doe arise different kinde of speeches of and concerning the Church accordingly as God in his word directeth and intendeth his speech to the godly or wicked in the church When to the wicked God applyeth and bendeth his speech reproouing them or denouncing iudgement against them because of the multitude of such in the church he speaketh as if they were all wicked and no godly in it And this is frequent in the Scriptures The oxe knoweth his owner the asse his maisters scribbe but Israel hath not knowne my people hath not vnderstood 4. Ah sinfull nation a people laden with iniquitie c Isa 1.3 Heare O Princes of Sodom hearken O people of Gomorrah vers 10. Oh that I might leaue my people and goe from them for they bee all adulterers and an assembly of rebels Ier. 9.2 Trust you not in any brother for euery brother will vse deceite vers 4 5 6. The good man is perished out of the earth and there bee no righteous men they all lye in waite for blood euery man hunteth his brother with a net c. Micah 7.2 On the other side when in his holy writ God applieth and intendeth his speech to the Godly as either commaunding exhorting or comforting of them he speaketh as if all in the Church were such Of this kinde are these Yee are all the sonnes God by faith in Christ Iesus Gal. 3.26 Yee are sealed with the holy spirit of promise Ephes 1.13 1. Cor. 3.17 The Temple of God is holy which yee are knowe yee not that yee are the Temple of God and that the Spirit of God dwelleth in you You are the body of Christ and members for your part 1. Cor. 22.27 And where the Church is called Christs Spouse his Loue Salomons long Counterp 66. his Queene his Doue his Sster c. And let vs here remember a speech of M. Ainsworths and apply it to them You may saith hee much abuse any mans wordes if what hee speaketh respectiuely you will take and alleadge as spoken absolutely Thus deale you my brethren with the word of God Those things which in holy writ are spoken with respect and relation had to them of the inuisible Church you take as spoken absolutely of the visible Church Is this by your owne confession a great abuse and iniurie offered to mens writings and is it none torwe ye to deale in this manner with the holy Scriptures and writings of God In your Apologie you doe not onely tell vs that the visible Church is the body of Christ but who be the members of this body Not the Elect as one would haue thought but say you the Officers be members thereof Apologie 42. and 53. And some pages after The Church Officers are members of Christs glorious misticall body whereby Iudas comes to be a member of Christs misticall body for he was a Church officer If such be members of the misticall body of Christ then to be in Christ ingrafted into him euen a member of his body bone of his bones and flesh of his flesh is not a matter greatly to be reioyced in seeing it may fall into a reprobate which I hope you abhorre to say If you doe not speake it out Then also reprobates may be members of the misticall body of Christ For some Church Officers are reprobates and all Church Officers by your diuinitie are members of the misticall body of Christ But I will let these goe and vrge them no further If the visible Church be the body of Christ then say I againe all of the visible Church be members and not Church Officers alone And this you teach in vnderstanding 1. Cor. 11.27 Yee are the body of Christ and members for your part of the visible Church and M. Ainsworth in the 128 129. pages of the Counterpoyson In telling vs now that the Church Officers are members and therein appropriating the being of a member to an Officer and denying it to others and in another place and booke that all of the vis church are members of Christ his glorious body what doe you else but contradict your selues But to come nearer vnto you I confesse the visible Church is or may be compared to the body of man and the Officers of the Church to the members thereof thus or in this respect that as the body being one hath yet many members euery meÌ„ber his distinct office the tye to see the eare to heare the nose