visible Church and baptised Act. 8. 13. So the Church of Pergamus though it had grosser defects and corruptions in it then we haue any yet because it kept the name of Christ and denied not his faith was still called the Church of God Reuel 2. 12. 15. The description of a Church which they giue in the 67. page of their collection of letters and conferences viz. that it is a companie of faithfull people that truly worship Christ and readilie obey him is vtterly vntrue if it bee vnderstood as needs it must of the visible Church For if euery one that the Church may account a visible member be trulie faithfull how is our Sauiour to bee vnderstood when he cōpareth the Church or the ministerie thereof to a draw net which being cast into the sea gathereth as well that which must be cast away as good fish Matth. 13. 47. 48. and to a field wherein the diuell doth as busilie sow tares as the Son of man doth good wheate Matth. 13. 37. 39. How shall that difference stand which the Scripture maketh 1. Sam. 16. 7. Act. 15. 7. 8. betwixt the Lords iudgement and the iudgement of man if men may not account any to be members of the Church by their outward appearance and profession vnlesse they know them to haue true faith which thing the Lords eye only is able to discerne Thirdly we hold and teach maintaine 3 We hold and teach all truthes fundamentall against all Heretickes and aduersaries euery part article of Gods holy truth which is fundamentall and such as without the knowledge and beleeuing whereof there is no saluation Our Confessions Catechismes Articles of religion published and approued of in our Church may perswade all indifferent men of this Yet was not H. Barrow ashamed to write in the tenth page of his Discouerie That all the lawes of God both of the first and second Table are here broken and reiected both of the Ecclesiasticall and Ciuill estate and of euery particular person in both all things being innouated in both according to the lustes and pleasures of men the law and word of God being quite reiected and cast aside And in the 212. page of their refutation of Master Gyfford they haue these words We hold that you haue poysoned all the fountaines of sincere doctrine and peruerted the whole Testamēt and turned away the practise thereof by your damnable false Expositions yea that you teach not one point sincerely And in the 162. page of his Discouerie They are made so contrarie one A lying Spirit vnto another as it is an impossible thing to finde two of them of one minde yea or any one of them constant in that hee affirmeth they know not the doctrines euen of the beginnings of Christ. Adde hereunto Henrie Barrows words in the 12. and 13. pages of their collections of letters and conferences We wil not giue any answere to these speeches but onely desire the Christian Reader to consider whether euer Gods Reader consider well and the Lord giue thee vnderstanding to discerne of spirits Spirit taught any to write so slanderously not only against a whole nation the conuersion whereof they pretend to seeke but against the blessed truth of God and how vnlikely it is that they should be in the right way whose chiefe Leaders were guided by such a spirit that they should be the Lords building whose first founders and master builders had either so small skill or so bad a conscience Do wee not hold all the same bookes of Canonicall Scripture which they themselues hold Do wee not reiect out of the Canon of the Scripture all which themselues account Apocryphall Haue they any translation of holy Scriptures besides ours Do they themselues beleeue or reach otherwise in the article of the holy Trinitie of iustification or predestination then we do Hath euery member of their assemblies receiued that spirit whereby they are led into all truth as H. Barrow pag. 167. of his Discouerie affirmeth and is there not any one amongst vs that hath not quite reiected the whole word of God not any one that knoweth the doctrines euen of the beginnings of Christ Wee know no better way to conuince them in this then by appealing thus vnto their owne conscience which wee are sure will take our part against them Now this reason also is strong to Which none can do but the true Church proue vs a true Church for although the bare letter of the Scripture may bee found amongst the Iewes and Papists and other Heretikes yet was there neuer any other people that held maintained the true sense of the Scripture in all points fundamentall but onely the Church of God wherunto only this title belongeth to be the pillar ground of truth 1. Tim. 3. 15. Wherein wee desire Note this the Reader to consider that a people may bee the true Church though they know not nor hold not euerie truth contained in holy Scripture but contrarily hold many errors repugnant to the Scriptures yet hath H. Barrow affirmed in the 167. page of his Discouerie Then is not he nor his followers the true Church and people of God for they maintaine errors amongst themselues obstinately and do grossely speake vntruths against vs now Gods Spirit is not lying 1. Ioh. that to the people of God and euery one of them God hath giuen his holy sanctifying Spirit to open vnto them and to leade them into all truth Whereby it is euident that he would haue none to be accounted the people and Church of God who either know not or practise not euery truth contained in the Scriptures In which opinion see I pray you how many grosse and dangerous errors are contained First that to euerie inferiour member in the Church there is as much reuealed as to the Pastours and chiefe members whereas the Apostle affirmeth Rom. 12. 3. Ephes 4. 7. 16. Colos 2. 19. that the holy Ghost is giuen to euery member of the bodie of Christ not equally but proportionally as the place which it occupieth in the bodie doth require Secondly that the promise mentioned Ioh. 16. 13. was made to euery member of the Church which in the last words of the verse appeareth plainly to be peculiar to the Apostles Thirdly that the Church cannot erre so neither were the Corinthians rightly called the Church of God when they iudged corruptlie of fornication and of the resurrection neither they of Pergamus when the doctrine of Baalam was maintained amongst them neither was Paul nor the rest of the Apostles true members of the Church who though in the exercise of their Apostolicall function they could not erre yet knew but in part and in many things were subiect to error 1. Cor. 13. 9. Another strange opinion is maintained in the 156. and 157. pages of their Discouerie viz. That euerie trueth contained An error full grosse with slanders and lies in the Scripture is fundamentall For
shewed before V. In the word we haue libertie giuen The Word doth warrant godly mens comming to the holy things vs to come vnto the holy things of God if we looke vnto our selues to reforme our waies So our Sauiour alloweth Matth. 5. 23. 24. So the Apostle 1. Cor. 11. which place is most pregnant for the deciding of the controuersie See M. Powels Reioynder pag. 118. for he purposely speaks of the pollution of holy things to wit of the blessed Sacrament verses 18. 22. Where he first tels them of their fault then informeth their iudgement in the institutiō verses 23. 24. 25. 26. after shewes the perill if men doe not come reuerently that such a one eateth and drinketh damnation not to other but to himselfe vers 29. Lastly doth will euery man for remedy of such an euill to examine not other but himself so alloweth him to come to the Lords Supper v. 28. In all which hee doth not mention pollution by other neither prescribes separation for a remedie of this hee speaketh not one word and yet Corinth was a corrupt Church in doctrine and other vncleannesse yea wherein men did continue after the Apostles once and twise admonishing 2. Cor. 12. 21. Therefore the Apostle instructed by the Spirit of God had not receiued any such doctrine frō the Lord to teach vnto the people as these men would picke out now from the holy word of God And to cōclude this their position insinuates that the sin of one doth dissolue the bond of alleageance betweene God and another for the Lord commands vs to worship him to receiue the Sacraments c. Now it cannot bee prooued that another mans sinne freeth me from doing what I am commanded let this be proued May not I serue God because another man doth offend him must I cease to obey because another liueth in transgression It is without reason to thinke it Thus wee see the strongest reason for separation and the ground thereof ouerthrowne The Scriptures which are alleadged for separation are nothing against To what heads all the places alledg'd for separation may be referred vnto and so answered vs nor against our publike communion in holy things The places may be reduced to these heads The places that forewarne Gods people vnder the law to separate themselues are thus to bee taken 1. From Idols of false gods as Israel from Egyptian Babylonish or heathenish gods and Idolaters dwelling about them 2. Frō Idols of the true God as Iudah from Israel in Ieroboams time and after 3. Frō persons ceremonially polluted In the time of the Gospell 1. From Iewes not receiuing Christ but rayling against Christ 2. Frō Gentiles without Christ 3. From Antichrist vnder the shew of Christ persecuting Christians 4. From familiar accompanying in priuate conuersation with men excommunicate or of lewde life worthie to bee excommunicate when neither religion commandeth charitie bindeth nor our calling warranteth vs thereunto But what are all these places to vs which are against Idols and Idolaters against Antichrist against Iewes rayling on Christ or Gentiles not entertaining Christ we professing Gods truth and worshipping Iesus Christ with detestation of idolatrie or what are the places which concerne priuate and voluntarie familiaritie against the publike comming to the holy things commanded of God nothing at all It cannot be proued that a man is polluted that commeth to heare the Word preached to receiue the Sacraments by such as by whom the Lord hath bin effectuall to conuert men vnto him and hath a calling of the Church VIII That euery of our Assemblies VIII Error are false Churches This erroneous and false position is Answere more fully confuted in the end of this Treatise to which I may refer the Reader neuerthelesse I wil adde thus much more hereof in this place thereto First touching the distinction of true The distinction of true and false cannot stand nor be vrged as the difference betweene vs and them and false applied vnto vs it cannot bee maintained by the Word against vs there is neuer a place of Scripture speaking of false Prophets false brethren or of false gods which can truely be alledged against vs but such places must needs be miserablie wrested Secondly it is strange they should taxe so generally without exception euery Congregation and all the godlie people and seruants of Christ amongst vs. He that runneth that way had need It containeth a deadly condemnation of vs all and in our standing to be as void of comfort as the Antichristian Assemblies of the Papists of serious cōsideration before he hastilie entertaine so deadly a censure for this carrieth so much with it as the same secludeth vs all visiblie as farre from any assurance of sauing grace from pertaking of the life of God and the way which leadeth vnto euerlasting saluation as the Papist do not they so iudge of vs It appeareth by their continuall quoting of the same Scriptures against vs which the holy Spirit intendeth against Antichrist and cursed idolaters thereby abusing simple honest hearts leading them into this wofull censure of condemnation and most accursed vncharitablenesse against vs whereas wee find in the word God called Israel his people after defection and their children in respect of circumcision his children Ezeck 16. 21. 22. 2. Some in the Act. 19. 2. which were ignorant of the holie Ghost beleeuers 3. The Corinthians Saints when there was incest openlie committed men were also drunken at the Sacrament and some which denied the resurrection 4. Pergamus a Church and yet false teachers in it 5. The Church of Christ is set out euen by the naming that is by the profession of the name le-Christ Rom. 15. 20. See how little hath God taken to condemne those who will not hold vs a true Church for that much which we haue But to the same more in particular I answere thus That our assemblies are not false Churches that congregation What is a false Church which is false hath a false head false matter false forme and false properties but this cannot be auouched against our congregations for wee haue no false We haue no false head head we hold Iesus Christ and worship no other God but the Trinitie in vnitie If such as haue been of vs and by themselues may iudge of this trueth doe yet denie the same they neede rather correction then instruction The matter is not false and to vnderstand No false matter this we must note a difference betweene no matter true matter and false matter No matter are they with maketh no profession of Christ at all as infidels that beleeue What is no matter at all not him such are Iewes Turkes and Pagans whose Assemblies are no Churches of God at all True matter to wit visible for of this What is true matter we here speake are all such as openlie professe this maine truth that Iesus the sonne of Marie is the sonne of
in the wombe euery way hauing Prou. 29. 18. his measure of perfection wanting only time of birth to be brought foorth by the Church If the Church bring foorth vntimely fruit it is her sinne and a punishment of God for sinne vnto the Congregation Amos 8. 11. II. Is the rule according to which the Church must make a Minister and this is the Lords word from which she may not swerue for as earthly Kings doe make their lawes both for making officers and guiding them in office euen so Christ our King hath ordained rules which must bee kept Iam. 4. 12. Phil. 3. 16. 1. Cor. 4. 6. 17. III. The actions of the Church in â—he Church to do three â—â—ings in the â—aking of a Minister Ordination doe stand in three things also I. After some be presented Act. 1. 23. is in examination that is a trial of the parties whether called of God or no and this is very necessarie lest the Church admit of an vnworthy man and because it is the only meanes to find out a mans worthinesse and lastly because it is imposed vpon the Church none allowed to bee admitted before neither by Gods word 1. Tim. 3. 10. 5. 21. 22. nor yet by our law See the book of Ordination This examination stands in two things 1. In the examination of gifts for the place to which he is to be admitted 2. Of his graces His gifts must be examined according to those things which the place wherein hee must be requireth and God hath commanded Now the office or place of the Ministerie In what things the Ministerie doth consist consisteth principally in the preaching of the Word administration of the Sacraments and praier The first is to be preferred in the first place 1. Because it was the first imposed Matth. 10. 28. 19. 2. It is that which is most necessarie to beget a people Iam. 1. 18. 3. To preserue them coÌ„uerted without which they perish Prou. 29. 18. and therefore the Apostle vsed preaching to the conuerted Act. 20. 7. and it is for them 1. Cor. 14. 22. and not to be despised 1. Thess 5. 20. And the ancient Church of the Iewes had preaching daily in their Synagogues with the word read Act. 15. 21. 13. 15. 16. Nâ—hem 8. 8. 4. It is of the three only mentioned in setting forth a Minister 1. Tim. 3. Titus 1. 9. 2. Tim. 2. 24. 5. Because it is most vrged by the Apostle to be performed 2. Tim. 4. 1. 2. 6. For that the Scripture specially alloweth such and so qualified 2. Tim. 2. 2. 1. Tim. 3. 2. Titus 1. 9. 1. Tim. 5. 21. 22. And if Deacons must haue the mysteries of faith yea if al must be able to be Teachers in some measure Hebr. 5. 12. much more such as are Pastours His graces must be examined 1. His desire and inward motion by asking him of the perswasion hee hath to that place by Gods Spirit 2. His knowledge zeale vtterance by the exercise of his gifts 3. His honest conuersation from sufficient testimonies reporting well of him vpon their owne knowledge 1. Tim. 3. 7. II. In Election whereby one is of I. Electiâ—â— the Church I meane by the Guides and Gouernours thereof separated and chosen from amongst others being found fit Act. 13. 1. 2. and 14. 23. III. After examination and the partie That is requiâ—â—d in a holy â—â—mission chosen out and approoued then followeth admission 1. Tim. 3. 10. and herein are three things required 1. That it be done in the face of the Congregation after the Apostles practise Leuit. 8. 2. c. Act. 14. 23. and 1. 23. and 6. 2. That it bee done in a holy manner they calling vpon the name of the Lord Act. 13. 3. 3. That it be coÌ„summate with imposition of hands an Apostolicall perpetual practise Act. 6. 6. 1. Tim. 4. 14. The Minister thus admitted as a Pastor Wherein the Minister is to approue himselfe vnto the people ouer a flocke hee is to approoue himselfe to the Church in a holy manner and this stands in three things I. In preaching and holding the patterne Titus 2. 7. 8. of wholesome doctrine diuiding the word of truth aright 1. Tim. 2. 15. for sound and wholesome doctrine is a touchstone of a true Minister 1. Tim. 4. 6. Deut. 13. 1. Ierem. 23. 22. So Christ proueth Iohn Baptists Ministerie to bee of God by that which he taught Luk. 20. and so did Christ himselfe by the true word he taught as it is witnessed in Iohn the Euangelist II. In faithfulnesse 1. Corin. 4. 1. 2. which stands in two things 1. In reuealing the whole truth of God according to his measure of knowledge Act. 20. 26. in the manner also as it ought for wee are to speake the word as the word of God as Peter exhorteth 2. In diligent performance of his function Ierem. 48. 10. 2. Tim. 4. 1. 2. 1. Pet. 5. 2. III. In adorning his calling by an honest conuersation Tit. 2. 7. 8. Psalm 50. 16. 17. The Minister thus going on in his When God doth approue effectually of the Ministers made by the Church as his Ministers place the Lord commeth againe and assisteth this Teacher with his holy Spirit to perfect vp the worke making his word by him effectuall in the hearers by binding and loosing their consciences 1. Cor. 14. 24. 25. Act. 2. 37. 47. 13. 48. Ioh. 10. 3. By which he sealeth vp to the Minister his calling 2. Cor. 3. 1. 2. 4. Hee giueth testimonie that he approueth the Churches choice in ordaining him whoÌ„ he had chosen and called From this worke of the LORD follow two things I. That such an one may challenge the What the coÌ„munion is betweene the Pastour and the flocke people to be his flocke and claime his authoritie 1. Cor. 4. 15. Because God by working their conuersion hath shewed to them the seale of his office 1. Cor. 9. 1. 2. II. The people must acknowledge duties due vnto him as a Pastor which stand in sixe things 1. In acknowledging him their Pastor and God to bee with him Matth. 28. 20. and in him 1. Cor. 14. 24. 25. 2. In louing him singularlie for his workes sake 1. Thes 5. 13. 3. In reuerencing him 1. Tim. 5. 17. 4. In obeying him Heb. 13. 17. 5. In praying for him Deut. 33. 11. Rom. 15. 30. Collos 4. 2. 3. 2. Thes 3. 2. 6. In maintaining him sufficiently as shall be both necessarie and also befitting his place and charge 1. Cor. 9. 7. 14. Gal. 6. 6. Prou. 3. 9. And this is the mutuall communion 〈…〉 the Pastor and his flocke by which â—â—ey be tied one to another and thus orâ—â—ined and conioyned Now from all this ariseth the euident â—oofe of that which hath been said that â—â—e are true Ministers of Christ in the â—â—rch of England standing ouer the â—â—emblies first for that they bee called 〈…〉 Christ hauing both good
grace as any in that way and not onely Reader weigh these things with Christs compassion with the Apostles commiseration with the ancient Fathers toleration with thy own hart bearing with thy own selfe and Gods mercie towards all and thou wilt neuer do so wickedly 〈…〉 but thou must euer after iudge theÌ„ false Christians and Idolaters hauing a false faith false repentance and false baptisme and so separate from all spirituall communion with them as wicked men Thus must parents and children husband and wife brother and sister iudge one of another though all professe one Lord Iesus Christ all bee baptised after one manner all renouncing Antichrist all such haue tokens of Gods grace O accursed beginning so vncharitable so vnnaturall and so vngodly hee that begins so ill can neuer speed well That we should forsake father and mother and all for Christ and the Gospell is not denied but hauing Iesus Christ and the Gospell to forsake father and mother and all our Christian brethren and sisters with a false condemnation for mens deuices intituled with Christ and his Gospell that we do denie for here amongst vs is cause of reioycing in Christ Rom. 15. 17. 18. I haue therefore whereof I may reioyce in Christ Iesus in those things which pertaine to God For I dare not speake of any thing which Christ hath not wrought by mee 〈…〉 make the Gentiles obedient in word aâ— deede And Act. 10. 34. 35. Of a truth perceiue that God is no accepter of personâ— but in euery nation he that feareth him anâ— worketh righteousnesse is accepted witâ— him And Rom. 14. 17. 18. For the kingdome of God is not meate nor drinke bâ— righteousnes and peace and ioy in the holâ— Ghost For whosoeuer in these things serueth Christ is acceptable c. II. With such a renunciation of truth They which enter that way must approoue of many vntruths must bee intertained much vntruth thâ— deceiueablenesse of that way as shal appeare afterwards as first thou must beleeue their way to be the truth of God though it be but the error of their own minde then condemne our Church as false Church when in the end of thâ— confession of their faith they haue published vnder their owne hand that thâ— differences betweene vs and them aâ— onely such corruptions as are by theâ—â— set downe * In their little booke of the confession of their faith Now corruptions doe noâ— make a false Church but a corrupâ— Church make the worst of it that caâ— be as corruptions in a man maketh bâ—â— a corrupt man and not a false man By thus entring a man must cease to walke this way ending towards vs in vncharitablenes and begin a new way with them and enter with lies Such a â—ate is the entrie to death and not that â—â—raite way which they insult of leading to life I know no corruptions here so ill which men are tied to entertaine as the entrance into that way with these conditions Discerne Reader wisely and iudge the course rightly and God giue mee vnderstanding in all things II. Reason is grounded vpon one of The second reason not to ioyne with them their own chiefe principles and a great point of their practise that is that wee are not to conioyne our selues with open wicked obstinatly maintaining their corruptions whether the same be in ill life or doctrine for vpon this ground doe they forsake vs and keepe off from all reformed Churches Now then from their owne ground â—trong enough to keepe men back exâ—â—pt any will goe by receiued principles â—his owne way to professe condemnaâ—â—on against himselfe they may not bee ioyned with because who doth so must partake of their very great and grieuouâ— sinnes wherewith they be polluted and doe not reforme themselues The sinneâ— are these I. Is that wofull entrance before named 1 The grieuous sinnes of the Separators wherewithall they that go that way are polluted We enter by baptisme renouncing the diuell and sinne but they withaâ— in part doe here renounce Gods mercies and all good men with euery good thing in them as stained and polluted so as no holy communion can bee haâ—â— with it but what God hath clensed leâ— not them make vncleane Act. 10. 15. II. Is a hie degree of vnthankfulneâ— 2 They are very vnthankfull to God first to God that begat theÌ„ by his word either by denying their conuersion oâ— else accounting it a false conuersion â— if the Lord did but counterfeit with them when they haue felt good token of grace and outward fruit proceedinâ—â— from thence Is not this to haue a blaâ—phemous conceit of the blessed worâ— of God to dare to call it a false conueâ—sion where it appeareth to be true eueâ— experimentally in a mans selfe Secondly To the Church of God this vnthankfulnesse is also to the mother this Church of England thâ—â— bare them which they desire to make whore before Christ her husband so coÌ„demne her they forsake her before he refuse her and giue her a bill of diuorcement for till then they ought to stay But are not these children worthie to be accounted bastards that wil needs denie their father that begat them and also gladly would haue all to take their mother for a whore that bare them and would vnbowell her of all her deare children viperously Oh vnkinde and vnnatural childreÌ„ vnworthie to breathe in their fathers aire or to inhabite neere the skirts of their mother Some there be who are offended when any doth openly and sharply reprooue them but such I wish to coÌ„sider with what meeknes they can in naturall loue heare their mother an honest woman called a whore and their brethren made bastards if they cannot why loue we lesse our spirituall mother and brethren so much abused by these men III. Reason is the sinne of spirituall They are full of spirituall vncharitablenesse vncharitablenes the contrary whereunto is spiritull loue which the holy Apostle preferreth before any externall constitution before almes deedes before preaching yea before suffering persecution and mens giuing their bodies to bee burned saying all profit nothing without it 1. Cor. 13. 1. 2. 3. And in this spirituall vncharitablenes doe they exceedingly transgresse I. Towards vs who approue not or In audacious censuring will not go their way nor be inclinable to them whom they doe deeply censure and deadly condemne of which there be three sorts 1. Such as know it 1. The ignorant not and those they thus condemne as This can I shew vnder hand writing nothing heere spoken without booke or by vncertaine he are say 2. Such as know their way men blinded by the god of this world that is the diuell and so such to be lost for that their way which they call the Gospell is hidden say they to none but such as are lost 2. Such as see the way and doe not yeeld these they condemne as worldlings fearefull conuinced in
forbad not to heare such as preachâ—â— Christ for lack therof neither euer gaâ—â— caueat to the Church that she shoâ—â— marke that as a note and to beware such Teachers vnder paine of excoâ—munication and not to heare them Where is the hearing of the tâ—â—â— word of God only preached made a 〈◊〉 I would gladly see where they caÌ„ proâ—â— that men hearing Christs voyce 〈◊〉 which they haue receiued life shoâ—â— for that bee cast out of a Church that â—rofesseth Christ The Scribes and Phaâ—â—sies did not so with any for hearing Christ though they did hate him why â—hould it bee done by such as professe Christ to such as now desire to heare â—im But in hearing the word of God â—â—om vs they hold no necessitie because This Anabaptisticall assertion maketh the common sort of them too oueâ— bold with Gods most holie word â—â—ey teach their simple schollers to beâ—â—eue that they haue in that way the anâ—ointing which will teach them all â—â—ings and thereupon a sillie sort meeâ—â—ng amongst themselues will content â—â—emselues with themselues and so will â—â—point one who will presume vpon â—â—is imagined spirit to teach albeit â—â—ard by they may haue the word pubâ—â—kely and profitablie deliuered vnto â—â—em yea if one of them abide alone â—â—ongst vs and cannot reade yet must â—â—ch a one rather liue vpon his or her â—â—iuate meditations then to goe and â—â—are any of vs. Is this loue If a familie together hauing sufficient â—â—ode should forbid any member thereâ—â— farre from it not being able to come â—â—ther for foode to receiue foode good â—â—d wholesome so by triall knowne to be from other but not of the housâ— hold should be bound either to liue 〈…〉 what the same members had eaten 〈…〉 else to perish were this charitie or râ—ther a point of great crueltie And thâ—â— much for their vncharitablenes Peraduenture it will be said that the They loue one another but marke how and why loue one another very much it is nâ— denied else cannot their course coâ—tinue if this partiall loue were nâ—â— the practise of that vncharitablenes 〈…〉 would soone breake the new couenaâ—â— made betweene them For the loue coÌ„municating of their goods it is greâ—ter amongst the Familists it is muâ—â— with the Papists And Salomon sheweâ— that so very wretched creatures aâ— companions in euill will tie themselâ—â— one to another * Do not take this place otherwise then I do intend it Prou. 1. 14. and companions haue a loue amongst theâ—selues euen inwardly as farre as they one to preserue their bodie and soâ—â—tie else a kingdome diuided againâ—â— selfe will soone come to ruine Let not this their loue therfore wâ—â— in themselues and towards one anoâ—â— moue thee without the truth of cause first conuincing thee for iudâ—â—ment must euer lead affection and loue must be bestowed worthily in the Lord else is it not at all acceptable to God IV. Reason is their sinne in abusing The fourth kind of sinne with which they are polluted of the Word of which they are all guiltie for as the places of Scripture misalledged and wrested are deliuered by the Teachers so the rest doe receiue them and learne so to applie them Of the knowledge more or lesse or degree of sinne herein I do not speake but that â—t is a sin and whereof some as before â—â—s said haue accused some of the principals with cannot be denied but must be granted V. Reason is their wilfull persisting The fifth sin is wilful obstinacie ioyned with contempt and scorne of all other â—n their Schisme lightly regarding reâ—â—erend mens labours and scornefully despising weaker meanes See George â—ohnsons testimonie herein against his brother and the Elders pag. 4. lin 19. See their answeres to learned Iunius and to M. Gyfford and other moe how they set at naught all mens reasons and answers so addicted are they to what they â—old as they preuent in a preiudicate oâ—inion all good counsell and forestall â—heir thoughts with a fond perswasion that hitherto neuer any could answer them that none will dare neither caâ— any be able to confute them so as say what may bee said they haue answereâ— readie not without pride scorne and contempt for any thing Obiect any vnto them who hauâ— How they answere euery thing that can be obiected to the answeres of such as haue written against them and they answered written against them and they any waâ— made answere vnto they say such haâ—â— had the foile and why because theâ— answere not againe as if euery thinâ— they speake were worthie of answearâ— So thought not amongst many otheâ— neither M. Perkins nor yet Doctor Wâ—let or as if they euer preuaile who 〈…〉 ter the last words It were better for thâ— to thinke because so many graue leaâ—ned and godly men doe so lightly 〈…〉 gard them and their reasons as thâ— can passe them by with silence thâ— should in humilitie more suspect theâ— selues and search more narrowly in their courses and feare themselues to out of the way Obiect vnto them such as they hâ—â— not answered if they be famous men To famous men vnanswered Doctor Whitakers Master Perkins thâ— say they knew not their cause as if â—ther of them the latter especially speaking in so many places at diuers times against them made no conscience to speake so much and so sharply against an vnknowne cause It were better not to beleeue their vntrue report then to call into question the iudgement and conscience of these famous and approoued men Obiect vnto them other if men of To men of lesse note obiected lesse note them doe they despise as simple and not worthie answering and yet the meanest of themselues writing any thing must be answered or else bee iudged vnanswerable Miserable partialitie Bring the most learned testimonie of To the testimonies of reformed Churches worthie Diuines and practise of whole Churches they can answere all with this We are not led by men they are â—ut men as if other men erred and they men also did not or were not men But hold them to the Scripture If To Scripture obiected the places bee euident against them they doe seeke strange expositions or sticke vpon an other translation or the force of the word and so wind out by shift or other not to giue way vnto the truth which may check their constitution in any thing Conferre with them and reason the Note the peruersenesse of their spirit in conference matter and they wil not marke so much what one saith to them that they may see their error as they do studie which way either to intrap a man or to obiect against him or how to denie what is spoken Obiect vnto them the corruptions of To corruptions of other Churches obiected Churches Apostolicall and their answere is either that we maintaine our corruptions by the sins of other Churches misconstruing our intendment and why we doe so argue to wit that
Mordecaies time â—iding in Babylon IV. I aske whether Christs kingdome be not spirituall and inuisible aâ— so Ioh. 18. 33. and 10. 16. IV. That all not in their way are witâ—out IV. Error and doe applie against vs 1. Cor. 5. 1â— Ephes 2. 12. I. These places are meant of such â— Answere neuer made so much as an outward prâ—fession of Christ Iesus at all II. They cannot proue by the Scriâ—ture that wee are a people without they will expound this scripture phraâ—â— without by the scripture laying by tâ—â— forgeries of their owne braines III. God almightie hath witnessâ— God hath visible communion with vs and we with him allo that we are his people 1. By giuing vs his word Psal 1â— 19. 20. and Sacraments 2. By his effectuall working the by Iere. 23. 22. therefore herâ— the voice of the Son of God Ioh 25. and the words of eternall 〈…〉 whither theÌ„ shall we go Ioh. 6 3. By his most strange and mirâ—â—lous deliuerances of vs from the â—nemies of his Gospell a proâ—â— of God to his people Leuit. 26. Deut. 28. 7. Yet they regard not the mercieâ— â—â—e Lord but maintaine so stiflie this They like it that we call them brethreÌ„ but they will not so account vs. â—rosse error as they hold not themselues â—ound to admonish vs as brethren but â—â—ey may let vs alone as men without â—â—cept it bee to get vs to them as they â—ould doe euen Turkes and Iewes and â—et they like well that wee should call â—â—em brethren a strange imagination â—n they bee our brethren and wee not â—eirs What reason there is to like the â—e and to dislike the other I leaue to â—â—l men of reason to iudge V. That onely Saints that is a people V. Error â—â—rsaking all knowne sinne of which they â—ay bee conuinced doing all the knowne â—â—ll of God increasing and abiding euer â—â—erein are the onely matter of a visible â—â—urch I. This is a proper description of the Answere â—â—uisible members of Iesus Christ and â—â—cludes euen hypocrites from being â—â—e matter of the visible Church II. This makes that Dauid Iehoshaâ—â—at and the Church of God in their â—â—ies were no true matter of a Church â—r there was marrying of many wiues â—ere was the continuance of the high â—â—ces so plainly spoken against the sen Serpent vntill Hezekiahs daies wâ—â— idolatrouslie worshipped Dauid fâ—â— feare of Ioab did suffer blood all hiâ— daies to bee vnpunished contrarie tâ— Gods word and threatning Moses foâ— the hardnesse of the peoples hearts diâ—â— allow a bill of diuorcement against thâ— law of marriage If he had a dispensation from God for this so it is but is nâ—â— manifest vnto vs else here were knowâ— sinnes so Corinth being admonished yet did not amend 2. Cor. 12. 21. as alâ—â— the Churches of Asia Reu. 2. 20. 21. III. The Scriptures which they dâ—â— bring reader marke them are place speaking of inuisible meÌ„bers properliâ—â— of visible analogically or figuratiuelâ—â— as they are iudged to be or in hope theâ— may bee or shewing what men ought be as the commandements exhortaâ—â—ons admonitions dehortations and 〈…〉 proofes in Scripture declare but thâ— shew not what men are neither can thâ— be so alleaged for we cannot concluâ—â— from those places which teach how mâ— should be that therefore men are so 〈…〉 else not Gods people IV. Men are called Saints in Scriâ—ture not for soundnesse of knowledge for â—hen Christs disciples had bin no Saints who were ignorant of many things and â—o other mentioned Act. 19. 1. 2. Not for â—nternall pure affections for then S. Paul had been no Saint Rom. 7. 18. 21. Not for holie practise of their dutie alwaies Eccles 7. 22. An instance of this may be giuen in all the men of God in all ages But they are called Saints I. Because of their outward calling Why a mixt companie whereof the visible Church consisteth are called Saints â—o Christianitie as 1. Cor. 1. 1. which is â—olie and to an holie end 1. Thes 4. 7. Euen as a man rightlie called into the â—unction of the Ministerie of the Gosâ—ell though hee shew himselfe vnworâ—hie thereof yet being therein is thereâ—ore called a Minister so is it with men â—n the calling of Christianitie II. Because of the profession of faith â—n Christ who maketh all true beleeuers holy and Saints III. In respect of Baptisme by which externallie the partie baptised is to bee â—udged to haue put on Christ as Scripâ—ure phrase is Gal. 3. 27. to haue remission of his sinnes Act. 2. 39. to be parâ—aker of Christs death Rom. 6. 3. 4. Collos 2. 12. and to haue assurance of saluation 1. Pet. 3. 21. IV. In respect of the better part though the fewer by many for thus the Scripture speakes ascribing to all that which is due properlie but to some Deut. 1. 23. 24. 1. Cor. 6. 11. compared with 5. 1. 2. Cor. 12. 21. So we speake calling a heape of chaffe and wheate wheate onely not naming the chaffe though the wheat cannot be well seene for the chaffe so lees and dregges of wine mixt with wine we call wine not mentioning the lees So doth God speak of the visible Church being as all Diuines by a generall consent hold a mixt companie both of good and bad V. In respect of the visible signes of Gods fauour and his presence who promiseth to bee with his Thus Exod. 3. 5 the ground was called holy ground not that it was in it selfe holie but for the presence of God there so Ierusalem was called the holy citie Mat. 4. 5. for that the Temple was there and his word and other signes of his presence albeit it was then an odious place containing Simoniacal high Priests Scribes and Pharises hypocrites and false teachers and indeede a bloodie citie murthering Gods Saints Matth. 23. 37. VI. In respect of Gods good pleasure who lookes not vpon his Church as the particular members thereof are but as he accepteth of them therfore is it said He saw no iniquity in Iacob nor transgression in Israel Numb 23. 21. and yet if when this was spoken Israel it selfe had been looked vnto it was an ignorant vnbeleeuing and a stiffenecked people Thus we see in what respect the visible The visible Church is a mixt companie Church is called Saints not as they doe hold in this erroneous position for the visible Church as I haue said is a mixt companie I. The parables in Matth. 13. so set it forth II. Euerie visible Church of God from the worlds beginning euen all of them consisting of good and bad do manifest the truth of the parables so expounded III. The iudgement of learned and godlie Diuines both with vs and beyond the seas doe so vniuersally interpret the same when went the Spirit of God from all Churches herein to them onely Wel it were that all were Saints but that is to looke for a heauen on earth To conclude euen their Church sheweth
dreame of so many inconueniences which will befall the Church if the same bee not as they would haue it they thinke not what euill befalleth to the Church by this ground of theirs to wit their popular gouernment let such declare it as experimentally haue tasted of it VI. In it selfe the multitude being 6 It is instability and disorderlinesse euer vnconstant it is instabilitie vnorderlinesse where euery one is alike equall it is the nurse of confusion the mother of schisme the breeder of contention as appeareth by them at this day and whosoeuer holdeth it must needes make separation with the Brownists he cannot auoid it VII This their assertion is against 7 It is against the commandement of God the very commandement of God who willeth the sheepe to obey their shepheard Heb. 13. 17. and not hee to obey them the flocke to depend vpon their Pastour 1. Pet. 5. 2. and not hee on the flocke The contrarie can no where bee proued by Scripture neither can it bee shewed in the old or new Testament by Note this wel any example that euer the people had command ouer their Pastour or power to cast them out VIII This is against common reason 8 Against common sense that the father begetting should be subiect to his children begotten 1. Cor. 4. 15. the worke domintere ouer the workman 1. Cor. 9. 1. 2. the seedsman to be ordered by the corne and not the corne by him They speake of a few gathering together to bee a Church but they shew not how If they come lawfully together it is by the Lords meanes euen by the Ministerie the ordinarie meanes to plant Churches or else vrged therby to ioyne vnto a Church But that such a companie should be a Church of God truly constituted who so breake foorth from Churches and will not ioyne to any other but wil be a Church of themselues such a gathering together to be a lawfull assemblie gathered in the name that is in the power authoritie good pleasure of Christ from amoÌ„gst vs with condemnation his will in his Testament sheweth not IX And lastly this is against the dignitie 9 Against the authoritie of the Ministers of Christ office of true Ministers of Christ Iesus who represent Christs person vnto the congregation 1. Cor. 4. 1. hauing their authoritie from him to preach in his name and administer the SacrameÌ„ts and to vse the censures in his name for the good of the Church which none but such as represent him can giue to them nor any but such take it from them Now the bodie of the people doe not by office represent Christ neither are equall with Ministers as they bee such much lesse haue authoritie ouer them and therefore can they not make that which themselues are not neither can they take from them that which they neuer gaue them neither reade we that euer the people either made or deposed any from their places but onely such Gouernours and persons in authoritie as doe represent Christ VII That the sinne of one man publikely VII Error obstinatly stood in being not reformed nor the offender cast out doth so pollute the whole congregation that none may communicate with the same in any of the holy things of God though it be a Church rightly constituted till the partie be excommunicated The former position is the ground of this and this latter is the ground of separation where sinfull men be vnreformed and the reason is for that euery man hath power as they say to cast him out and he that doth not vse his authoritie is guiltie of his sin as a Magistrate that winketh at wilfull murther I. The former ground as wee see is Answere most false and therefore this error built thereon is also ouerthrowne II. There is not any sound ground Men are not polluted by the sinnes of other men whilest they approue not of them neither ought men to separate from holy things for ill meâ— for this their opinion in the Scripture to wit that hee which neither in iudgement alloweth nor in affection liketh of the sinne of another but doth speake against it in his countenance vpon occasion sheweth his dislike of it doth his best in his place to reclaime them practiseth no such thing but the contrarie vertue should yet bee so farre polluted as that because of the offender hee may not come to the holy things of God this seuenth position is false which I thus manifest I. Vnder the Law there was a sacrifice â—o sacrifice â—or it vnder â—â—e law for al maner of pollutions yet none appointed for this therefore such a pollution then was not and therefore is it not morall II. The godly people are neuer reproued Godly not so â—eproued for being at the ministration of holy things though wicked men were there and yet the Prophets euery where mention great euils amongst the people but neuer such a sinne as this yea where they speake of separating the cleane from the vncleane they reproue the Priests for not making a separation of them but neuer disswade the godlie from comming to coÌ„municate in holy things Ezech. 22. 26. Therefore it was not reuealed then to bee a sinne which these now make a sinne by their error of the Churches authoritie Thus with broching errors they increase the peoples transgressions by making also new sinnes III. The Prophets did not separate Prophets neuer made seâ—â—ration in the greatest time of corruption from Gods worship themselues though they cried out so against wickednesse as in Esai 1. 4. 5. 6. 9. 10. 13. 14. with doth plainely shew that the holy Ghost was not then a teacher of any such thing howsoeuer certaine Scriptures speaking of ceremoniall pollution may only seeme I say to make for them yet doe not so indeede For if this could haue bin gathered from those places wee are to iudge that the Prophets would so haue expounded Moses and haue also declared it by practise vnlesse we think the Prophets halted in doctrine and regarded not to sinne in life as too many now doe IV. The Scripture plainely teacheth Scripture teacheth the contrarie the contrarie I. By acquiting the godly from the transgression of other Ezec. 33. 9. and 18. 14. 17. 20. and 14. 18. 20. Tit. 1. 15. Reuel 3. 4. and 2. 24. 22. 23. Gal. 5. 10. reade the places II. By declaring it to be a sinne for Note this to leaue the holy things of God for the wickednesse of other 1. Sam. 2. 24. 17. Where the words are plaine and cannot be auoided by giuing an other expositioÌ„ of the word contrary to the vse of it elswhere in Scripture contrary to the common and generall acception of it by Diuines and the proper sense of the place This place cutteth deepely into their schisme who are growne into a hie measure of abhorring the Lords word his Sacraments and all the holy exercises of religion amongst vs as is
the visible Church knit and such as God hath giuen his Spirit vnto hauing true faith and loue are the matter of the inuisible Church and the vnion by the Spirit faith and loue is the inuisible forme Now euen as the inuisible forme is made so answerablie the visible forme ariseth by such things as be proportionable thereunto God beginneth Ioh. 15. 16 both the Whence the visible forme and constitution ariseth inuisible as is declared also the visible and that is thus As God inwardlie beginneth by the holy Ghost so first outwardlie by his word which is the onely first visible note and testimonie from Goe giueth his word God by which he makes a people his people Psalm 147. 19. Rom. 3. 1. 2. Ioh. 17. 6. It is his visible hand stretched out to winne and subdue people vnto him Rom. 1. 16. Matth. 28. 19. Mark 16. 16. hence it is called the sword of the Spirit by which it smiteth Eph. 6. his messengers are his mouth 2. Cor. 5. 20. promising to men that God will take them to him if they will receiue him by this he begetteth vs Iam. 1. 18. and therefore called the immortal seed 1. Pet. 1. 23. By this he maketh vs aliue Iohn 5. 25. By this he reconcileth vs into one and therefore is it called the word of reconciliation 2. Cor. 5. 20. Thus it is manifest that where and to whomsoeuer God sends his word there he testifieth his loue propounds saluation and is desirous to make such his people and to plant there a Church The second is by the peoples open A companie of people receiue it and professe the faith profession of their faith vnto the doctrine God working in them a will to receiue it in what degree soeuer 1. Cor. 15. 1. Such a people haue visibly taken hold of the word and haue as I might say strucken hands with God 1. Because as internall faith is the inuisible hand so is externall profession of that faith the visible hand shewing openly that the word is taken hold off and so a couenant made betweene God them 2. Because the Lords messengers the Apostles who in these things erred not did take outward profession of faith for faith and so added Baptisme the Lords seale of forgiuenesse Acts 2. 38. of new birth Col. 2. 11 12. 1. Cor. 6. 11. and of saluation Tit. 3. 5. thereunto Act. 8. 12. 13. 37. 38. which they would not haue done had they not been directed by the holy Ghost to take the outward profession of faith for a striking of hands as it were with God and couenanting with him howsoeuer it was in hypocrisie for man seeth not the heart neither did they stay to see their liues reformed but only exhorted to amendment they outwardly professing amendment were not reiected Act. 2. 38. Matth. 3. 6. 3. The Lord to such promiseth his mercy euen for receiuing the word from one as Gods Minister Mat. 10. 40 41. and he promiseth life to such as openly confesse him vers 32. The third is the holy Sacrament of The Sacraments seale it and vniteth them together the Lords Supper which as it is a seale of our faith so is it a testimonie of that visible communion of loue also of one member with another 1. Cor. 10. 16 17. And thus is the vnin made visibly by which God and the people are one and such are a true Church gathered by the word and vnited in communion by the Sacraments visibly by which they bee the visible Israelites as truely as the Iewes outwardly were the seede of Abraham though not the Israel of God which are onely elect neither doth corruptions Note this hinder them to be the true visible Church before men no more then the continuall corruptions of the heart doth make an elect people before God no true inuisible members for why should outward offences before men make open professors of the faith more to be false Christians to men then sinnes of the elect make them false before God The one is a true inuisible Church before God though many of them deserue correction for their euils which God punisheth in them vsing his discipline spirituall or outward crosses but not making thē no true church so is such a people opēly professing and thus visibly conioyned a true Church though many therein bee very bad w e are to be corrected but not to be condemned as a false Church being thus truly cōstituted both formatter form Now such congregations haue we so professing Iesus Christ as is before said no otherwise and also to which God hath giuen his owne holy word and Sacraments and moued the hearts of many of the people effectually and all of them outwardly to receiue both the one and the other and therefore are truly constituted as that which followeth in the end of this treatise will more at large shew It is therefore very vntrue to say that euery of our congregations The true visible and conuertible properties of a true Church what they be which also we haue The first propertie is a false Church hauing false matter and forme Lastly the visible properties are not false for the true visible properties which necessarily arise from the forme mentioned are these I. Is continuance in hearing of the doctrine of Christ receiued and vsing of the Sacraments and prayer Iohn 10. 27. Acts 2. 42. 1. Cor. 15. 1. For as hereby the Church is begotten visibly and conioyned Matth. 28. 19. so when these do cease and men reiect them they cease to be a true Church of God for the visible testimonies of Gods spirituall loue tokens are taken away and those same hath he diuorced Hence is it that all Diuines in our Church and in all the reformed Churches in Christendome which now are or haue been doe hold that the true word of God preached and true Sacraments of Christ Iesus administred are infallible tokens of a true Church and are reciprocally conuerted with the true Church I doe not say a word preached nor the word truely preached nor the Sacraments rightly Obserue well administred but thus the true Word preached the true Sacraments administred for indeed to preach the true word truely and to administer the true Sacraments rightly are no conuertible signes with the Church for truely and rightly in preaching and administration are not of the essence of the true word and true sacraments but are the holy graces of the Church graces most necessarie in deliuerie of the word and sacraments yet neuerthelesse herein may there bee corruption so as the true word is not truely preached nor true sacraments rightly administred yet doth the true word and true sacraments remaine and arē most certaine notes of the true Church Now this propertie is a true propertie which wee haue for neither haue we nor hold we any other word or sacraments thē those that be Christs owne onely and therein doe we continue II. Is the holding out of
by Gods example by the practise of the Apostle and by the Christian rule of charitie more readily to marke the good in thē to commend it and approue them the◠to see things amisse only to condemn◠them and all the goodnesse in them Such as haue charitie without suspition and true vnfained loue with commiseration cannot deale so vnchristianly The miserie of these times but these graces are farre to seeke now therefore doe men on all hands iudge of euery thing peruersely this will they allow and that again will they not like humorously That which may be iustly well done without offence there at will other bee vniustly offended Things doubtfull men take sinisterly yea they dare censure what they neuer saw Condemne as ill what they knew not suspect where they haue no cause gainsay where there ought to bee no contradiction partiall to themselues and rigorous towards other Authoritie will rule thus and so subiects will obey with exceptions iudgement from the word is not so much a Guide as will and affection in too many are made Masters These be ill daies and contentious and times vnhappie in which men either will doe that they will doe of themselues and dreame of an ipse dixit or els fall to humour parties not simply receiuing a loue of the trueth for the trueths sake and so come to partakings which doth but increase contention till all come to confusion except the Lord in his great mercie preuent the same and that he doe turne vs all into a more moderate course and there keepe vs which I beseech him to grant for his Fatherlie mercie sake Amen Godly peace is a good possession and the way measured by the rule of the golden meane is the peaceable path euen that I doe wish which herein I aime at and desire all to seeke after Euen so and no more Wisedome with charitie patience with contentation honour with humilitie wil by Gods help bring vs all to vnitie FINIS CERTAIN POSITIONS HELD AND maintained by some godlie Mini sters of the Gospell against those of the Separation and namely against Barrow and Greenwood THat the Church of England is Our Congregations are true Churches for a true Church of Christ and such a one as frō which whosoeuer wittingly and continually separateth himself cutteth himselfe off from Christ wee doubt not but the indifferent Reader may be perswaded by these reasons following First we enioy and ioyne together in 1 We haue and ioyne together in the vse of the preaching of the Gospell and administration of the Sacraments the vse of those outward meanes which God in his word hath ordained for the gathering of an inuisible Church For proofe whereof wee alleadge that the meanes which wee vse and enioy haue been effectuall to the vnfained conuersion of many as may appeare both by the other fruites of faith that may bee found amongst vs and by the martyrdome which sundrie haue indured that were members of our Church and had no other meanes of conuersion then such as wee haue Yea euen these men who iudge so hardly of vs now are able to witnesse with vs in this case that if there bee any true faith and sanctification in them though it be much increased as they thinke since they left vs yet it was begun and bred in our assemblies Secondly if these places of the holie Scripture Mat. 28. 18. 20. Eph. 4. 11. 14. be well examined it will be found that the meanes which Christ ordained for the gathering of an inuisible Church are the very same which we inioy euen the preaching of the Word and the administration of the Sacraments That which Henry Barrow saith against vs in this point page 160. of his Discouerie viz. that there is not any one thing among vs either in order or administration according to Christs Testament shall be hereafter disproued when wee shall come to iustifie our ministerie of the Word and Sacraments against their arguments or obiections whatsoeuer Now that this is a good an infallible Which is an infallible note of a true Church argument of a true Church appeareth 1. Because there can no people be named that hauing these meanes may yet by the word be euicted not to haue been the true Church The Papists indeed brag of these meanes but without cause for the doctrine of faith is not preached amongst them but oppugned and consequently they cannot haue the true Sacraments which are seales of that righteousnesse which is by faith 2. The Scripture euery where speaketh of the preaching of the Word and the administration of the Sacraments as of priuiledges peculiar vnto the church of God a Rom. 3. 1. 2. 9. 1. Psal 147. 19. 20. So while the Iewes onelie were the Church these priuiledges were restrained to them and neuer made common to the Gentiles till the partition wall being broken downe they also were incorporated to the Church of God b Mat. 10. 5. 6. Act. 11. 19. 13. 46. 47. So the Prophet saith that this should bee the reason whereby the Gentiles were moued to ioyne thēselues vnto the true Church because there no where else the ministrie of the word was to be foūd c Esay 2. 2. 3. Secondly our whole Church maketh 2 We make profession of the true faith profession of the true faith The confession of our Church together with the Apologie thereof and those articles of religion which were agreed vpon in the Conuocation house in the yeere of our Lord 1562. whereunto also euery Minister in the land is by law bound to subscribe so farre foorth as they concerne the doctrine of faith and of the Sacraments doe proue this euidently for how shall wee better iudge of the faith which our Church professeth then by such euidences Many Papists and Atheists are in our land wee grant and many ignorant and wicked men besides who make not so cleere and holie a profession of the true faith as they should but that our Church accounteth any one for her childe or member who either denieth Christ or professeth any other way to saluation then faith which worketh by loue or who doth not professe this faith in some measure that doe we confidently denie Now this reason also hath force sufficient to proue vs the Which is enough to proue a true Church true Church For as true faith in Christ is that which giueth the life and being to such as are effectually called and so become members of the inuisible and elect Church so the profession of true faith is that which giueth life and being vnto a visible Church Vpon this profession we finde many haue been incorporated into the visible Church and admitted to the priuiledges thereof euen by the Apostles themselues Act. 8. 37. 38. 16. 31. 32. 8. 12. Yea euen Simon Magus though he neither had faith nor the spirit of God yet because he made profession of faith was iudged a member of the