sunt imo bonis multo plures vt in eorum comparatione pauci sint cum per seipsos considerati in gentem numerum faciant August de vnitate Ecclesiae cap. 12. AVGVSTINE In the Church there be also euill men yea many more then good that the good compared with the euill are but a few though considered in themselues they make a very great number And b Greg. in Euang hom 38. Sancta Ecclesia bonos malos indiserete nunc suscipit c. Idem in expos motal lib. 13. cap. 4. Ecclesia intra sinum c. another thus The Church comprehendeth both good and bad and more bad oftentimes then good more goats then sheepe great store of cockle Reprobates without number And heere obserue we the difference betwixt the inuisible and visible Church The Inuisible is considered from the first elect vntill the last bringing all the Chosen of all ages into one body or society The Visible according to certaine places and times for as much as she is not visible vniuersally and all at once but according to times and in her parts The Inuisible containeth none but the good the c Matth. 3.12 and 13.25 Visible containeth both the good and the bad that only the elect this as well Reprobates as elect Chaffe as well as Corne Tares as well as Wheate yea more Reprobates then elect for Many are called but few are chosen The Inuisible Militant hath in it only the faithfull the Visible all that professe faith in Christ though many of them haue no better a faith then the Diuell In the Inuisible there bee many sheepe which are neuer gathered into the visible especially assembly or particular Congregation In the Visible a great many Goats and Wolues which shall neuer be receiued into the Inuisible Matth. 10.16 Behold I send you as sheepe in the middest of Wolues This is spoken of the visible Church which then did swarme with Wolues Matth. 3.7 and 23.33 Goats Serpents Vipers fat Bulls of Basan and other such like beasts This is carefully to be obserued against them of the Seperation By that which hath beene said it is manifest that a true visible Church consisteth of both kinds of Christians aforesaid of Christians true and false of Christians indeed and of Christians in name only no better indeed then rebels against God and blasphemers of him after whom they be called and is a confused and mixt company of Elect and Reprobates good and bad holy and prophane nay many times it is so ouerspread with wicked that the righteous can hardly bee discerned no more then the wheate that lieth all hid vnder the chaffe So that there is sometime a Church without any shew of it So was it in Eliah his time who though a Prophet 1. King 19.10.14.18 and therefore such as to whom the godly should haue beene knowne yet knew he not so much as one And this was then when the state of the Church was such that God could not be visibly serued any where but among his people Israel But of this we shall haue iust occasion to speake more hereafter These things being so what meane those men who sometime were of vs to condemne our Churches and publike assemblies for false Churches because of this mixture and for this cause chiefely to withdraw themselues from vs and our Assemblies It will not helpe them at all to say as they doe that many of our Congregations be knowne wicked as shall hereafter appeare CHAP. V. Of Religion what it is and how distinguished FVrthermore we are to remember that in our description of a true visible Church I doe not say that it is a company of people professing the pure Religion of God but a company professing true Religion For the better vnderstanding whereof and so what a true visible Church is we must know what Religion is and how it is distinguished Religion is the way or manner of worshipping God which men doe vse whether it be of the true God or a false god As it hath beene in all ages past euen so it is now Some Nations worship the true and liuing God which made heauen and earth who is blessed for euer and onely to be worshipped The people of other Nations worship false and fained gods some people worship after this another after that manner some one way some another way The Pagans and those we call Infidels haue their forme of worship such as the Diuell whom indeed they worship and the wit of man hath forged 1. Cor. 10.19.20 The Turkes worshippe God according to their fashion and way The Papists worship God Father Sonne and holy Ghost after their fashion And we called Protestants worship one and the same God in Trinitie after another manner This is that we call Religion and it is eyther true or false False Religion is when eyther a false or fained god is worshipped which in time past the Gentiles did and Infidels doe at this day or the true God is worshipped falsely not in some matters of circumstance only which may fall into them which worship God truly and be of the true Religion but in the very substance and body of worship Of a false Religion and false worshippers are not onely the Turkes which none but themselues deny but the Papists likewise which some men gain-say because their worship is not onely in matter of circumstance but in the substance false and not commanded in the Word True Religion is that Religion which teacheth the true way manner of worshipping God so as whosoeuer walketh in that way worshippeth God after that maner may be saued And it is eyther pure or corrupted Iames 1.27 Pure vndefiled Religion is when the externall worship of God is in all things such as the Word requireth both in the matter and maner of worship as wel in euery circūstance as in the substance Or that is pure Religion when God is worshipped in all things as hee hath appointed without adding any thing therto or taking any thing from it This is the Religion men should be of and this is the worshippe wee should giue to God But alas partly through the blindnes that is in man partly through his corruption otherwise it commeth seldom or neuer to passe that men attaine to this sincerity in Religion and worship After this purity notwithstanding we must striue at the height perfectiō of Religion worship if we cannot attaine vnto it let vs yet draw as neere it as may be knowing that by how much the nearer we approach thereunto by so much the better is our Religion and worship and by how much the further off we be remoued from it by so much it is the worse True Religion is then corrupted when the body and substance of Diuine worship remaining sound some thing or things notwithstanding be eyther wanting therein which God hath commanded or vsed which he hath not appointed or when both these
A TREATISE OF THE CHVRCH VVRITTEN AGAINST them of the Separation commonly called BROWNISTS Wherein the true Doctrine of a visible Church is taught and the Church of England proued to be a true Church The BROWNISTS false doctrine of the visible Church is conuinced their shamefull peruerting of the holy Scriptures discouered their Arguments to proue the Church of ENGLAND a false Church answered PROV 13.10 Onely by pride doth man make contention but with the well aduised is wisedome PROV 14.15 The foolish will beleeue euery thing but the prudent will consider his steps LONDON Printed by William Iones dwelling in Red-crosse streete 1617. TO THE CHVRCH OF ENGLAND GRACE AND peace from God our Father and from our Lord Iesus Christ IT is not vnknowne to them that are acquainted with the writings of the Brownists how euery where they charge our Church to be a false Church an Antichristian Church and consequently the Synagogue of Sathan and our particular or parish assemblies false visible churches They applie vnto vs and that often 2. Cor. 6.14.15 Reuel 18.2.4 and so equall vs with as grosse Idolaters as euer were heathen and Antichristian We are darkenesse it selfe wherewith the light hath no communion We worship Belial not Christ We are if not a roote of miscreants Counterp in the Epistle defence of the Church and Minist of Engl. 6. Counterp 266. and in the Epistle Paralleles 26. Apologie 209. yet a misceline multitude of beleeuers infidels We are the habitation of diuels the holds of all foule spirits and the cage of euery vncleane and hatefull bird Wee are Vr of the Caldees Babylon Egypt and Sodome out of which they must goe that will be saued They tell vs further that Rome is our mother and our Church one of her daughters And as is the mother so is the daughter both harlots Shall we heare our Church which is the mother of vs all nay the Churches of Christ thus blasphemed and euill spoken of and that not in a corner but vpon the house toppe as Absalom abused his fathers Concubines so as all men may heare the present world and the ages succeeding and hold our peace God forbid So doing we shall shewe our selues rather bastards then naturall children Can a sonne endure to heare his mother standered and reuiled and his bowels not be moued within him and his tongue also to speake in her defence Verily he that is such honoureth not his mother as the law of God and nature doth binde him And this is it my deare mother reuerend and holy that hath thrust me forward to write this Treatise in thy defence I thought indeede with my selfe a long time that this would better beseeme some of my elder brethren I considered the strength skill and forwardnesse of the aduersary to fight without wearisomnesse and mine owne great weakenesse M. Iohnson Ainsworth Smith Roâ—inson for against all these I deale in this treatise that they with whom I was to haue this conflict were b diuers my selfe but one and that a little one but such through the grace of God was my loue to this part of his holy trueth and hatred to error that I was able to stride ouer them all And beginning first with a litle Treatise against them of the Separation in the defence of our Ministery Liturgie and Discipline mooued thereunto by the continuall griefe and vexation my soule was in to see so many round about me to seperate I considered that they keepe much adoe about a true visible Church and a false accusing vs euer and anone to be a false Church Heereupon I thought it very requisit rather to examine their doctrine of the Church which I found to be the very foundation of all that they haue written in this question and to make triall whether that were true or false I knowe that many will be apt to imagine that I haue saide litle or nothing against the Brownists and their Seperation because I doe not in this booke answere their obiections touching our Ministery Liturgy and Discipline But these men forget that the maine point of controuersie betwixt the Separists and vs is Whether our Church be a true or a false Church If the Church of England be a true Church as wee confidently affirme Then is the Brownists separation by their owne confession sinfull the Scriptures alleadged by them to that ende peruerted their speeches against our Church blaspheamous and all their arguments concerning our Ministery Liturgy and Discipline so many sophistications Then also is their ealling vpon men to separate from vs and to goe out of Babilon no more to be regarded then the barking of dogges in the streete But if our Church be a false Church which they contend for then we acknowledge their seperation to be lawfull and their reasons concerning our Ministerie Liturgie and Discipline to be found and substantiall Herevpon then all doth rest as a house vppon the foundation which being ouerturned the whole house we know fales to the ground To this end I haue in this Treatise endeuored two things principally First by diuers argumentes I proue that the church of England is a true Church and our parish assemblies as they are constituted by law true visible Churches Secondly I haue answered their Argumentes whereby they would proue it to be a false church and namely those which lately and at large are by M. Ainsworth enforced against vs in his Countâ—rpoyson Let none of my elder brethren be offended at this I haue done What though this cause be not by me so well mannaged as it deserues Accept of it neuerthelesse I haue done my best and God requireth but according to that a man hath and not according to that he hath not Let not man desire more If any demaund of me why I the most vnfit and vnable of a thousand in the middest of so many great Diuines famous for learning haue vndertaken the defence of our Church which had well beseemed the chiefest of them I answere that seeing them silent I could not hold my peace And that I being by the prouidence of God cast into the middest of these Separistes that towards the Northen parts did lately spring vp had thereby many more occasions to mooue prick mee forward to this businesse then other of my brethren haue had Thus God who in his secrete counsell had purposed and appointed me to this seruice made a way therevnto And it will aboundantly content mee if that whatsoeuer it is I haue performed bee approoued of God and acceptable to thee my reuerend and gracious Mother whos 's next to my Father wholly I am deuoted to thy seruice IOHN DAYRELL TO ALL SVCH AS PROFESSING THE FAITH AND OBEDIENCE of Christ haue separated themselues from the Churches of ENGLAND HAVING iust occasion of late to looke into your bookes I found that there are foure causes alleadged for your Separation and that the principall of them all concerneth the confusion and mixture of
Tim. 3.5 Iohn 8.12 Christians in name or false Christians be they who professing true Religion or godlines haue denied the power thereof Or professing Christianity 1. Iohn 3.3 Rom. 2.28 and themselues to be Christians walke not as Christ after whom they are called walked As Paul saith He is not a Iew which is one outward circumcised only in the flesh so say I hee is not a Christian who is one outward Baptised alone with water And as in the same place the Apostle saith thus of one and the same man Thou art a Iew and yet thou art not a Iew A Iew before men but not a Iew before God So may we say of these men that they are Christians and yet are not Christians Christâ—ans before and in the reputation of men and yet not Christians before God and in his account A little before Rom. 2.17 to these kind of Iews the same Apostle speaketh thus Behold thou art called a Iew and restest in the law and gloriest in God 18. and knowest his will and triest the things that dissent from it in that thou art instructed by the Law 19. and perswadest thy selfe that thou art a guide of the blind a light of them which are in darknes c. Yet for as much saith he as thou breaking the law dishonorest God thou art no Iew. So to these I doe say yee are called Christians and glory in the Lord that hee is your God and yee are his people not Heathens or Infidels and seeme to your selues to know his will instructed by the Law and perswade your selues many good things of your selues yet for as much as through breaking of the Law yee dishonor God and cause his name and that holy Religion you doe professe to be blasphemed and euill spoken of you are indeed and truth and in the account of God who iudgeth according to truth no Christians All Christians of this kind be Hipocrites which of all people bee most hatefull to God Nay our Sauiour saith they bee Blasphemers Reuel 2.9 and 3.9 and therefore sinners in a very high degre I know the blasphemie of them which say they are Iewes and are not but the Sinagogue of Satan And marke how our Lord Iesus doth threaten these Hipocrites and deepe dissemblers with God and men in matters appertaining to God Behold I will make them of the Sinagogue of Satan which call themselues Iewes and are not but doe lye And heere we must remember that vsually the greatest part of the visible Church are Christians in name onely Hipocrites wicked and vngodly men reprobates which though they professe Christian Relâ—gion are in truth irreligious and though they professe holinesse are indeed prophane the lesser part of the visible Church hauing that faith in Christ that piety and holines whereof all make profession And this is confirmed by the parable of the seed The a This parable doth not onely teach that in euery place where the seed is sowen ordinâ—rily these foure different kinds of grouÌ„d are to be fouÌ„â— But besides that the greatest part of hearers and consequently of the visible Church is the worst field where this seed is sowen is the visible Church three parts wherof Iesus telleth vs is bad ground and only a fourth part good and fruitfull whereby our Sauiour teacheth vs that ordinarily the greatest part by ods and as it were three parts of foure in the Church visible be bad and vnfruitfull hearers like to the barren ground which is neere vnto b Hebr. 6.8 cursing whose end is to be burned and but a small part thereof good Wee may not vnderstand Christ iust according to the letter For as at sometimes and in some Churches there may be happily some more then a fourth part that receiue the seed of the Word into good and honest hearts where it taketh root downeward and bringeth forth fruit vpward so at other times and in some other Churches it may so fall out that nine parts thereof be bad and onely a tenth good nay why may not nineteene parts or more be naught and but the twentieth part good and yet be Churches of the Saints 1. Cor. 14.33 as Paul speaketh and so to bee called of the better part though it be farre lesse as a man is called a reasonable liuing creature Secondly this is manifest by that other speech of our Sauiour Many are called but few chosen Matth. 22.14 All that be and remaine vnder the voice and call of God that is the Ministery of the Word whereby God stretching forth his hands crieth aloud and calleth vpon the children of men that they would repent and beleeue and so bee saued bee of the visible Church Of this Church Christ telleth vs the number being great that yet few therin be good and such as shal be saued Me thinks that none of vnderstanding should deny that the former of these propositions Many are called is to be vnderstood of the visible Church and the latter But few are chosen of those of the inuisible Church who are in the visible This latter none will deny and the former is no lesse true which both the coherence or dependance of this verse with that which goeth before and also the very words doe euince and it is as if in more words it were thus said That society and company of men whom God the Father inuiteth to the Marriage of his Sonne to partake with him in his glory and the ioyes of the Kingdome of heauen is very great they be not a few but many to whom God maketh this offer and tender of saluation nay calleth vpon and is instant with them rising rarely and late first by Patriarkes then by Priests and Prophets afterwards by Apostles and their Successors Pastors and Teachers that they would be saued But in all ages among this great multitude of Iewes and Gentiles a few only be of Gods election and such as shall be saued Hereupon considering they who haue and enioy the external calling are the visible Church it followeth ineuitably that the most or greatest part of the visible Church are Reprobates such as are appointed to iust coÌ„demnation For if few in this great nuÌ„ber of the visible Church be elected many are reiected If now the most in the visible Church be reprobates then are they wicked and vngodly how holy a professioÌ„ soeuer they make This short speech Many are called but few are chosen our Lord vseth diuers times as Mat. 20.16 22.14 not so much for the certainty thereof as that we might the better learne and remember the same being iterated but chiefely that the faithfull might not bee offended and stumble at the multitude of the wicked and paucity of the godly in the Church seeing it is no new or strange thing but the very state and condition of the Church so as seldome or neuer it doth or can goe otherwise with the Church Wel and truely therefore saith a In Ecclesia etiam mali
when he killed his brother rebelled against his father lay with his Concubines and vsurped the Kingdome of the Scribes and Pharisies traducing blaspheming mocking and putting to death the Lord Iesus and lastly of all the domesticall enemies of the Church who haue reuiled slandered imprisoned banished and murthered the Saints All these were of the visible Church and yet were none of these peaceably gouerned by Christs officers and lawes but were rebels against Christ transgressors of his lawes and despisers of his officers You speake therefore most vntruely when you say that the visible Church is a company fellowship peaceably quietly gouerned by Christ his officers laws Finally in requiring loue vnfained in all the members of the visible Church seeing this loue is an effect of faith vnfained as Paul sheweth 1. Tim. 1.5 Doe you not therein also require of them that be of this society that faith which worketh by loue 1. Pet. 1.9 euen the true and iustifying faith the end whereof is the saluation of mans soule Whereupon followeth that the visible Church is a company of faithfull indeed and consequently of such as shall be saued This that I inserre how false soeuer you feare not to teach saying They keepe the vnitie of faith in the bond of peace This loue vnfained they onely haue which loue the brethren not in word and tongue but in deed and truth as appeareth also by their quoting of Ioh. 13.34 But this loue whosoeuer haue are translated from death to life and thereof may assure themselues The whole company therefore of the visible Church hauing this loue as you teach are by this doctrine sure of life and saluation Doe you not blush to tell vs in effect that that loue is to be found in euery member of the visible Church which the holy Ghost doth giue vs for an infallible marke of the child of God and heire of saluation Another place of Scripture that in the margent is quoted for the proofe hereof is 1. Cor. 13. 4. Can that loue trow you the Apostle there speaketh of fal into the reprobate and be found in any but Gods elect coÌ„sidering the heaueÌ„ly effects it hath in whomsoeuer it is Among other things of this loue it is said that it thinketh not euill it reioyceth not in iniquity but reioceth in the truth and that it doth neuer fall away In which respect it doth excell faith and hope as is said in the last verse now abideth faith hope and loue but the chiefest of these is loue What meane you to require this loue which is proper to the elect in all the members of the visible Church of the which the most are reprobates Cain slew his brother Ismael persecuted Isaak of Esau it is said That he hated Iacob Cen. 27.41 because of the blessing wherewith his father had blessed him and therefore purposed to slay him How deadly Saul did hate Dauid and hunt after his life as one would hunt a Partridge the holy story maketh mention And as for the Scribes and Pharisies their extreame hatred against Christ and all that confessed him is manifest in the history of the Gospell their crucifying of Christ and persecuting of his members did shew the hatred that was in their hearts Hereunto we may adde the persecutâ—rs and murtherers of the Saints that haue beene in the Church almost in all ages many whereof were of the visible Church yet were they so farre from louing the brethren that they did hate them with a cruell hatred We see then men haue bin of the visible Church and therefore may be at this day who haue not this vnfained loue of the brethren nay are as far from it as hatred from loue and darknesse from light How then doe you truly describe the visible Church that it is a company of men who loue one another vnfainedly Thus in effect you teach that the visible Church consisteth of a company and fellowship of people who as they are at peace with God and among themselues so haue they vnfâ—ined loue one to another Wheras the most of the visible Church being reprobates wicked and vngodly men as they haue no peace with God according to that of the Prophet Isa 48.22 there is no peace saith the Lord to the wicked so neither are they nor can be at peace with men I meane the rest of the Church which are the elect Except you will haue peace betweene the Serpent and the woman and both their seeds The Scriptures tell vs there is and will be no peace nor loue Gen. 3.15 but perpetuall enmitie and warre betwixt these You tell vs in effect nay that these meeting together in the Church they are peaceable and kind louing vnfainedly one another you should adde as Ioab did Abner and Amasa 2. Sam. 3.27 and 20.10 whom vnder the pretence of brotherly loue he killed with the sword As Ioab kissed Amasa and Iudas Christ so vsually doe some members of the Church kisse some others Prou. 29.27 Salomon saith That the righteous are an abomination to the wicked and the wicked to the righteous but in the visible Church there are righteous and wicked men therefore in the visible Church there are some that abhorre and haue others in abomination You say nay they are all tyed together by the bond of peace and loue Iesus saith of himselfe That he came not to send peace into the earth Matth. 10.34 Luk. 12.49.51 but rather debate and a sword nay fire and what is his desire but that it be kindled Is not this sword and fire the seperation also and enmity that our Lord further speaketh of which commeth through the preaching of the Gospell to be found in the Church and betweene the members thereof But only betwixt them that are in the Church and those that are without If any be thus fondly conceited let him looke backe to the premisses and his error will be corrected As the aforesaid members of the visible Church Ismael Esau Saul the Scribes and Pharisies had not this loue vnfained so neither had they the other essentiall properties which you require in all them who be of a true visible Church They were not faithfull and holy indeed nor yet holy in the face and outward appearance which you require at least nor otherwise faithfull and holy then the most open wicked of our Land They had not Christ to be their King Matth. 1.21 Priest and Prophet They were rebels and none of Christs subiects or people all which he will saue The Diuell was their father and king and they his children and vassals doing the lusts of him their father in stead of the wil of God As he was a murtherer from the beginning so were they all murtherers in their times The like may bee said touching Christ his not being their Priest nor Prophet Worshippers of God they were indeed but hypocriticall not true and sincere worshippers of many of them Iesus said Yee worship
our selues were Proselites of the Iewes Religion so of the visible Church and yet vndoubtedly they came not to be such by the call of the word or by the power and operation therof but by beholding the great and wonderfull workes which the Lord wrought by the hand of Moses and Aaron and the freedom of the Iewes from those plagues which fell vpon the Egyptians When Haman was hanged and Mordecai exalted and comfortable letters sent to the Iewes that they should be readie on such a day and auenge themselues on their enemies so as vnto the Iewes was come light and ioy and gladnesse and honor it is recorded in that story Ester 8.17 that many of the people of that Land became Iewes that is turned to and professed the Iewes Religion and so were ioyned to the Church and then immediatly is shewed how that came to passe not by the call power and operation of the Word but because the feare of the Iewes fell vpon them This is manifest likewise in the Gospell where many are said to beleeue in Christ that is to professe faith in Christ and so were of the visible Church of whom it is plaine they were not drawne thereunto by the word but some by the report they heard of Christ as Ioh. 4.39 some for their belly sake to be fed by him as Ioh. 6.26 and some by his miracles as Ioh. 2.27 Seeing then this is not necessarie and generally true of all the members of the Church that they are called by the word of God very vnfitly was it placed in the description of a visible Church which if it were good would be true and each part of it of euery member thereof If it bee true that a visible Church is a company of men then thus is it also true whosoeuer is not a man is not nor can be of the visible Church and therefore no Angels no spirits or soules of men can be of this Church euen so it is in this case If this be true that a visible Church is a company called by the word of God then this is true also that whosoeuer is not called by the word and hath not felt the force and power of this mighty word is no member of the visible Church Moreouer suppose that one of the visible Church haue children and seruants that be Papists and that he after other perswasions commands and threats shall say vnto them except yee forsake your idolatry and worship God according to his word and not after the traditions and deuises of men yee shall be no children nor seruants vnto mee And that thereupon they frequent the Church assemblies and in processe of time doe in policie outwardly seeme to be religious renouncing Popery and p ofessing the true Religion when in the meane season they continue Popish still And not those to be accounted of the visible Church Yes verily for what though they haue a heart and a heart that is nothing to man we must leaue that to God Yet these children and seruants came not to bee of the Church by the call of the Word And herein this Father and Master did nothing but what in duety to God Gen. 18.19 and loue to men he ought to doe For I know him saith the Lord that he will command his sonnes and his houshold after him that they keepe the way of the Lord to doe righteousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him May and ought the Master and Father of a family doe this and may not or ought not the Father of the Country according to that authority which God hath giuen him likewise do the like by his family If he may why doe you condemne as it should seeme the proclamation and commandement giuen in this behalfe by Queene Elizabeth not long after shee came to the Crowne whereby the gathering of our Churches was hastened You ought rather to haue commended her for it When Iudah was fallen to Idolatry whereby it became a false Church the Lord raised vp certaine Kings of Iudah to restore and purge the Religion and worship of God then greatly corrupted whereby it became againe a true Church And this that they might the better effect they a 2. King 23.21 2. Chron. 14.4 and 33.16 commanded the people to serue the Lord in that manner that he had appointed them and not after the fashion and appointment of men as they had done Of Iosiah it is said That b 2. Chron. 34 33. hee compelled all that were found in Israel to serue the Lord their God Yea some of them to this end c 2. Chro. 30.5.6.10 made proclamation throughout all Israel from Beersheba euen to Dan and accordingly sent forth the postes with the said proclamations or letters and that which is more d 2. Chro. 15.12.13 calling a Parliament made this statute or law That whosoeuer would not seeke the Lord God of Israel that is serue him according to his word as it is expounded 2. Chron. 14.4 should be slaine Concerning this also they caused the people to take an oath Then it followeth in the text And the Lord gaue them rest round about Whereby is intimated that God approued of this compulsion to serue him and therewith was well pleased Yee now that so greatly condemne the gathering of our Churches and teach that all who are of the visible Church are called by the word of God and thereby onely made members of that society That God heere must perswade the heart of man Counterpoyson 72. 170. That Christs Church to wit visible is a people begotten of God with the word of truth that Gods people meaning the visible Church are a voluntary people And thereupon condemne all force and compulsion vsed herein by the Magistrate Tell me I pray you whether all the Idolaters in the daies of Asa Hezekiah Manasseh and Iosiah that reformed themselues touching their outward profession were by the force and power of the word of God then preached brought to professe the true Religion and to ioyne with others in the true worship of God and so to be of the visible Church If you answere affirmatiuely he is a foole that beleeues you and such a one sure that if you say the crow is white will likewise beleeue you If negatiuely we need no more to conuince you For it some haue come to be of the visible Church who before were not and not by the call of the word which in giuing this negatiue answere you affirme then is not the visible Church a company of people câ—lled by the word of God as you define it Secondly I demand of you why commandements proclamations threates force and compulsion being vsed by the Kings or Queenes of England in the restoring or purging of the Religion and worshâ—p of God should not as well now bâ—e lawfull and pleasing to the Lord as the like proceedings vsed by the Kings of Iudah were in
the like case You answere thus M. Ainsworth Counterpoyson 229. The examples they alledge of reformation by the Kings of Iudah fit not their turnes for Iudah was a true Church though some corruptions had crept in as will easily doe into the best Abâ—jâ—h the Predecessor of Asa maintained Gods true Religion and worship against idolatrous Israel both by word and sword So Asa found not his Kingdome a false Church as King Edward and Queene Elizabeth found England Afterwards when abominations had ouerspread the Land Hezekiah laboured a godly reformation and opening the doores of the Lords house he brought in the Priests and Leuites not the Chemarims or Baals Priests as the Popish Clergie were brought in or rather retained still in this Church 2. Chron. 30.6 Hezekiah sent ouer all the Land to conuert the people from idolatrie who laughed the messengers to skorne and mocked them howbeit diuers submitted themselues and came to Ierusalem Finally Iosiah purged the Land of idols and false worship and reduced his people vnto the true seruice of God Obserue this mans euasion and what shift he makes to help himselfe in a strait They will seeme to answere when they do nothing lesse For the iustifying of this That Christian Princes may and ought to command their subiects being Idolaters to forsake their Idolatry and worship the Lord and consequently to ioyne themselues to the true Church Wee alleage the examples and practise of certaine Kings of Iudah and namely of Asa Hezekiah Manasseh and Iosiah who did the like For answere to the first of these examples you tell vs that howsoeuer the Religion and worship of God was corrupted in Abijah his time the predecessor of Asa yet was it true Religion and worship that was then maintained and a true Church which Asa found when he came to the Kingdome but such was not our estate and condition when King Edward and Queene Elizabeth entred vpon their Kingdomes The case therefore is not alike But we desire you to proue That in the dayes of Abijah Iudah was a true Church and that Abijah maintained Gods true Religion and worship I confesse that in Iudah God had a Church people in Abijah his raigne who were of the true Religion and worshipped him truely yea I adde that at this time in Israel vnder Ieroboam the Lord had his Church and people that were of the true Religion and worship as is plaine by 2. Chron. 11.13 14 16. But I deny that Iudah was then a true Church and that Abijah maintained Gods true Religion and worship and affirme that Iudah was now Idolatrous as well as Israel whom your selfe calls and that truely idolatrous Israel though both these Kingdoms were not idolatrous in like degree That this is so it is plaine by the holy Story of these Kings and times For marke what Asa Abijah his sonne and successor is said to doe vpon his entrance into the Kingdome He tooke away the altars of the strange gods 2. Chron. 14.3 4 5. and the high places and brake downe the Images and cut downe the groues Heere is mention of the altars of strange gods of Images to wit of false gods of the high places where they offered to these gods and of the groues which were dedicated vnto them which Asa succeeding Abijah forthwith destroyed Doe not these things euidently declare that in the raigne of Abijah Idolatry was set vp and maintained in Iudah and therefore ABIIAH maintained not Gods true Religion and worship If you obiect that these Altars Images and High places were not erected and set vp by Abijah but by Rehoboam his father only through want of zeale he let them alone and did not abolish them and that this only was his sinne and the sinne of Iudah I answere the contrary is manifest 1. King 15.12 where thus we reade And Asa tooke away the Sodomites out of the Land and put away all the Idols that his Fathers had made By Fathers here must needs be vnderstood Rehoboam and Abijah If further you obiect that howsoeuer Abijah was an Idolater yet the Kingdome was not fallen to idolatry but the people generally worshipped God truly I answere this cannot possibly be true for euermore it went thus with the Iewes like Prince like People If the King were religious then the People and State embraced and professed true Religion and worship and if the King was an Idolater and false worshipper then generally the people were such Besides this obiection is answered and conuinced 2. Chron. 12.1 And heere I reason thus with you That King and people which set vp and maintaine the worship of a false god or gods is a false Church But Abijah and his people set vp and maintained the worship of false gods Therefore Abijah and his people were a false Church The Proposition none will gain-say and the Assumption is proued by the aforesaid testimonie of Scripture Againe that ABIIAH did not maintaine Gods true Religion and worship and consequently Iudah in his dayes was not a true Church it is confirmed by the fourth verse of the former Scripture 2. Chron. 14 3 4. And Asa tooke away the altars of the strange gods c as is aforesaid and commanded Iudah to seeke the Lord God of their Fathers and to doe according to the Law and the Commandement In that Iudah is heere commanded by Asa to worship the Lord according to the Law and Commandement of God giuen in that behalfe for this is the meaning of the words thereby is insinuated that before and in Abijah his time they did not worship God after his Law and Commandement but otherwise euen after their owne inuentions which is idolatrie and false worship Lastly I reason against you thus Iudah was an idolatrous and false Church in Rehoboams time Therefore in Abijah his daies The Antecedent I proue by 1. King 14.22 23 24. compared with 2. Chron. 14.3 4. and 1. King 15.3 also by 2. Chron. 12.1 And when Rehoboam had established the Kingdome and made it strong he forsooke the Law of the Lord that is to worship the Lord according to his Law which is true worship and all Israel meaning all Iudah with him The consequence is corfirmed 1. King 15.3 And Abijah walked in all the sinnes of his Father which hee had done before him but his Father set vp and maintained a false Religion and false worship Therefore the sonne You tell vs that ABIIAH maintained Gods true Religion and worship against idolatrous Israel both by word and sword How can this possibly be true seeing Abijah maintained in Iudah a false Religion and worship as well as Ieroboam in Israel and was an Idolater as Ieroboam was Suppose there were now warre betweene the King of Spaine and the Pope about some Ciuill matter some Territories or other commoditie that each of them make claime to If because of this I should affirme that the King of Spaine maintaineth Gods true Religion and worship against idolatrous Rome
Let the Christian Reader iudge of this kind of dealing But let vs heare more of your answere These examples we acknowledge all Christian Princes should follow hauing equall power with these Kings of Iudah Counterpois 230. to abolish all idolatrie within their dominions yea and to punish obstinate idolaters and not suffer any superstitious worship among their subiects but to procure their conuersion by the word yet not to compell them to be members of the Church because they cannot giue them Faith and Repentance which is the onely doore into Christ Kingdome and cannot be opened to any but by God alone And a little after Your people should haue yeelded their owne willing consent which they neuer did but were and still are compelled by law and penaltie to bee of the Church and Religion established Replie If Christian Princes haue equall power within their dominions with that the Kings of Iudah had in theirs then are they not onely to abolish all idolatry within their dominions which you confesse but also to command and by law and penaltie to compell their people to be of the true Religion and to worship God according to his word that is to professe true Religion and worship for further then the outward profession man cannot goe which maketh a member of the visible Church But the former of these is true by your owne confession therfore the latter The consequence of the proposition is grounded vpon this that the Kings of Iudah proceeded thus farre when they reformed the Church as appeareth by the premises and namely by the 2. of the Chro. 34.2 which Scripture is singular to this purpose And Iosiah did that was good and right in the eyes of the Lord his God 3. For he tooke away the altars of the strange gods and the high places c. 4. And commanded Iudah to seeke the Lord God of their Fathers and to doe according to the Law and the Commandement 5. Therefore the Kingdome was quiet before him Here we see that Iosiah did not only abolish idolatry and all false worship but besides commanded his people to worship the true God called here the God of their Fathers according as he had commanded which is that wee call true worship And it is euident that therein he did well First because this is rendred for a proofe or instance of that which is generally said of him in the second verse And Asa did that was good and right in the eyes of the Lord for he tooke away the altars c. And commanded Iudah to seeke the Lord c. that is to serue the Lord in that manner he had commanded Secondly because for this very act of his God blessed him with outward peace as vers 5. Therefore the Kingdome was quiet before him Are Christian Princes only to abolish idolatry within their dominions and to punish obstinate idolaters and not to compell their subiects any further Then belike they may let their people be of no Religion euen Atheists and not punish them so long as they be not idolaters But why may not Kings compell their subiects to professe true Religion and to submit themselues to the true worship of God which maketh them members of the visible Church Because they cannot giue them faith and repentance which is the only dore into the Church and cannot be opened to any but by God alone It is true indeed that Princes though their power is great yet are too weake hereunto But we must know that profession of faith and repentance sufficeth to the making of a member of the visible Church and thereunto the Magistrate can compell That which you say of the visible Church is true of Heauen faith and repentance is the only dore into it and God in Christ only can and doth open it But is very vntruely said of the visible church especially considering your quoted Scriptures for confirmation thereof require faith and repentance indeed and speake of true repentance and sauing faith It greeueth me to see how many places of Scripture are heere peruerted by you as namely Ioh. 6.44 No man can come to me except the Father which hath sent me draw him and I will raise him vp at the last day And againe vers 65. No man can come vnto me Note heere their abuse of holy Scripture except it be giuen vnto him of my Father That which is heere spoken of the members of the inuisible Church when they are inwardly and effectually called and indued with faith in Christ Iesus That it is God and he alone who giueth them to beleeue meant hereby by comming vnto Christ you ignorantly vnderstand of and apply to all of the visible Church whereof the most haue only the externall calling and will by these Scriptures proue that no man can be of the visible Church except God call him and draw him and by his Spirit perswade him Counterpoys 134. Cant. 1.3 For which purpose also as I remember you alleage elswhere that speech of the faithfull Draw me and we will runne after thee He that seeth not this your abuse of Scripture it is because he wanteth some of that eye-salue mentioned Reu. 3.18 to anoint his eyes with The rest of your quotations for breuity I passe by together with this your doctrine the falshood whereof shall hereafter be made euident in a more conuenient place You tell vs that Christian Princes are to punish obstinate idolaters yet not to compell men to be of the Church First Because in such a case they must yeeld their owne willing consent Secondly Because they cannot giue them faith and repentance which is the only doore into the Church and cannot be opened to any but by God alone Suppose I. N. an idolater by the Kings authority be for his idolatry punished with imprisonment or losse of goods or some such like punishment and that he remaining still an idolater in the loue to his liberty or goods pretendeth great hatred to idolatrie and loue to the true worship of God whereupon after profession of his faith and repentance made he is receiued into the Church Yee cannot deny but that this man is a member of the visible Church for against such a one you cannot shut the doores of the Church and all in the Church are members thereof Tell me now First whether this man became not a member of the Church by compulsion and whether by punishment men are not after a sort compelled to doe the contrary to that for which they are punished and whether this is not intended and aymed at in punishments And so heere that I. N. being punished for his idolatry should forsake that and worship God according to his Word which makes one a member of the visible Church Secondly whether this hypocrite and deepe dissembler doe this of his owne willing consent or rather against his heart and will compelled thereunto by law and penalty Thirdly I demand whether this man hath faith and repentance and hath passed
If you looke vpon the outside of these men and further for certaine wee cannot goe I meane the carriage of themselues towards God and sometimes to man specially to godward in the parts of his vvorship you vvill thinke they be Saints indeede Such a one was Iudas vvhom none of the Apostles did discerne to bee an hypocrite and so like to be the traytor Iesus spake of And Demas vnknowne for a time to the Apostle Paul And all those it is probable Iohn speaketh of 1. Ioh. 2.19 such as these you accompt to bee hypocrites and none other as appeareth by M. Ainsworth vvho describing Hypocrites saith they bee such As are outwardly religious Commun of Saints in the end but inwardly wicked such as ashamed of their nakednesse couer it with Fig-leaues of their owne externall righteousnesse And againe Hypocrites saith he are they who restrained by the terrour of the Law from open wickednes doe increase outwardly in righteousnesse This kinde of hypocrites you only acknowledge Whereupon it is that Maister Ainsworth in the same place permitting Hypocrites to be in the Church doeth yet cleane shut out of the Church open wicked licentious and prophane liuers which cannot stand together if any open wicked may be Hypocrites But you must knowe that there is another sort of Hypocrites which bee not close Hypocrites and hardly discerned to be Hypocrites and consequently wicked but open or manifest Hypocrites easily knowne to be Hypocrites and therefore wicked as bâ—acke is knowne from white These are the open wicked in the Church wherewith it hath euer abounded doeth and will vnto the worlds end Of this kinde were these hypocrites oft mentioned before Ismael Esau Saul Absalom Ioab Doeg the Scribes and Pharisees and vsually they who in al ages haue murdâ—red and persecuted the Saints specially among the Iewes before the comming of Christ Of such Hypocrites as these Paul speaketh 2 Tim. 3.1 2 3 4 5. verses and Titus 1. vers 16. These you may as easily discerne to be Hypocrites as knowe a Goate from a Sheepe and tares from wheate And of this kinde of Hypocrites bee the open wicked in our assemblies whom had you knowne to be Hypocrites you would neuer haue denied our Parish assemblies to be true Churches because they consist partly of them or because of the mixture and confusion you so much speake of and condemne in our Church Considering a truâ— visible Church is a mixt company of Saints indeede and Hypocrites and that such companies be our pâ—râ—shioners assembles and therefore true visible Churches Of both these kindes of Hypocrites the Apostle speaketh 1. Tim. 5.24 Some mens sinnes are open before hand and goe before vnto iudgement but some mens followe after Of the latter sort or kind in these words Some mens sinnes are open before hand and goe before vnto iudgement of the first in these some mens follow after Obiection But let vs now come to the maine obiâ—ction that not some but all of you doe make You obiect that of the Apostle 1. Cor. 14.33 God is not the authour of confusion but of peace Apologie 44. as we see in all the Churches of the Saints By Churches say you he meaneth visible Churches the members whereof he calleth Saints Againe say you the same Apostle writing to the Church at Rome at Corinthus Ephesus Phillippi c. Writeth to visible Churches in the beginning of which his Epistles he calleth them Saints To the Saints which are at Ephesus To the Saints which are at Philippi Are not all the members then of the visible Church Saints and such as haue at least an outward holinesse Answ We answere S. Paul writing to the Church of the Thessalonians beginneth thus Paul vnto the Church of the Thessalonians which is in God the Father and in the Lord Iesus Christ 1. Thess 1.1 2. We giue God thankes for you all 3. Remembring your effectuall faith and diligent loue 4. Knowing beloued brethren that yee are elect of God 6. And yee receiued the word in much affliction with ioy of the holy Ghost Now by this reason of yours if it were good can I prooue that all of the visible Church are in Christ Iesus to whom is no condemnation haue this effectuall faith Rom. 8.1 diligent loue and ioy of the holy Ghost nay are the elect of God because the Apostle writing as you say to the visible Church of the Thessalonians saith thus of them yea of them all as it might seeme by vers 2. Againe thus arguing can I prooue that all in the visible Church are beloued of God because Paul writing to the Church of Rome saith of them that they all are beloued of God called Saints And consequently there are no wicked in the Church neither openly nor secretly wicked seeing God hateth all such And whereas the most in the visible Church are the children of the Diuell Psal 5.5 Rom. 1.7 one may prooue by this kinde of reasoning that they are all the children of God because Paul writing as you affirme to the visible Church at Rome saith Rom 8.16 Yee haue receiued the spirit of adoption And to the visible Churches of Galatia yee are the sonnes of God And that which is more yee are all the sonnes of God by faith in Christ Iesus From this ground also it followeth that all in the visible Church are Saints indeede and haue the spirit of God sanctifying them and making them of prophane holy and that there is no carnall man and by consequent no Hypocrite in the Church for all hypocrites be carnall Because Paul writing to the visible Church at Rome saith thus of them Yee are not in the flesh but in the Spirit that is yee are not carnall but spirituall because the Spirit of God dwelleth in you Rom. 8.9 And writing to the Church at Ephesus Ephes 1.13 saith of them yee are sealed with the holy Spirit of promise and to the Church of Galatia Gal. 4.6 God hath sent forth the spirit of his Sonne into your hearts which cryeth Abba Father Thus also can I proue the contrary herevnto that all in the visible Church are carnall and none spirituall because Paul writing to the visible Church of Corinthus as you tell vs saith of them that they are carnall 1. Cor. 3.13 And I could not speake vnto you as vnto spirituall men but as vnto carnall for yee are yet carnall for whereas there is among you enuying and strife and diuisions are yee not carnall and walke as men He saiâ—h not onely that they were carnall and this often and that without any limitation or restraint also that they walked as men that is liued after the manner of naturall or carnall men but besides all this prooueth that they were carnall by certaine workes of the flesh whereunto they were giuen and wherein they liued Hereby wee may plainely see that this is a deceitfull kinde of reasoning and that this they obiect is of no momâ—nt
religion from all those which make no such profession so are without the Church Thus the Iewes vntil the death of Christ were seperated from the Gentiles Thus in the Apostles time and after the Saints that is the professors of Christian Religion in Rome Corinthus Ephesus Galatia c. were sepâ—rated from their neighbours being heathens and infidels And thus are we seperated from all Pagans Turkes and Infidels Of this seperation the Lord speaketh Leu. 20. I am the Lord your God which haue seperated you from other people Ver. 26.24 that ye should be mine This seperation agreeth with the Scriptures and hath good warrant from the same and thus farre you and we agree But you rest not here but require besides a seperaration in the Church and among the aforesaid professors vrging and enforcing this that the godly in this societie must seperate from the wicked and haue no religious communion or fellowship with them Ephes 5.11 1. Cor. 5 9.1â—.11 Herein we differ Yet wee confesse that the godly must be seperated from the euill manners customes and fashions of the wicked that they may not haue any fellowship with them in the vnfruitfuâ—l workes of darknesse neither may thâ—y haue them to be their familiars in these such like respects the righteous must seperate from the wicked in the Church and haue nothing to do with them But that they may not communicate together in diuine worship but must seperate in things concerning God this seperation is manifestly repugnant to the Scriptures as appeareth by the premises and shall further appeare hereafter In the meane season this I affirme that if this doctrine of yours were true then for as much as in all ages there were aboundance of notorious wicked men in the Church of the Iewes the Prophets Christ and his Apostles should haue had no communion with them at least in their Synagogues the contrarie wherevnto you both know and acknowledge Then also there ought to haue been a seperation made at Corinthus and in the Churches of Galatia not only from the Infidels and grosse Idolaters amongst whom they liued but also betwixt the Saints and professors of Christian Religion seeing among them there were diuers knowne wicked men as is in the next Chapter made manifest But wee read of no such seperation made or yet vrged by the Apostle either among the Corinthians or Galatians or any other of the Churches to whom hee writ Therefore there hath not been in former times nor ought to be such a seperation in the Church as you speake of to wit betwixt the godly and the vngodly If any obiect here 2. Cor. 6.14 c. I answere that the Apostle perswades the Christians at Corinth to seperate from and to haue no communion with the idolaters their neighbours in their false and idolatrous worship or idol feasts and not to a seperation among themselues The seperation pressed by Paul-was betweene them in the Church and those which bee without which we deny not and not a seperation in the Church betwixt the godly and the wicked there which is that you vrge and we gaine say But I returne to M. Ainsworth Counterp 133. A third argument for confirmation of the point now in hand hee hath in another place which may fitly be inferred here Seperation saith he from the vngodly vnto this day is resisted and pleaded against and the holy scriptures vnsufferably abused to maintaine a confuse mixed multitude of all sorts of people to be a true Church But Christ is no Mediator for such a mixture as himselfe said to his Father I pray not for the world c. Ioh. 17.16 Your reason is this Christ is the Mediator of euery true vis Church But Christ is not the Mediator of any confused and mixt company consisting of all sorts of people Thereâ—ore no confused and mixt company is a true visible Church Wee deny your Proposition and say That Christ is the Mediator of the inuisible and not of the visible Church but in respect of them in it that are of the inuisible You tell vs heere secretly and after in expresse words That Christ is the Mediator and Aduocate of the visible Church and for proofe thereof alledge Ioh. 17.9.16 and afterwards 1. Tim 2. â—5 1 Ioh. 2.1 Act. 4.12 Counterp 131. Note their peruerting of Scripture If this Proposition of yours be false as in the last Chapter of this booke is made manifest then are these Scriptures abused by you The 9. and 16. verses of the 17. of Iohn are spoken and meant of the eleuen Apostles The same you apply to the vis Church herein you abuse the Scripture though alwaies I confesse this holdeth not In the former of these verses of the eleuen Disciples Iesus saith thus I pray for them I pray not for the world but for them which thou hast giuen mee for they are thine Behold your proofe and how you doe vse the Scripture who tell vs so often of our abuse thereof Christ prayeth for or is the Mediator and aduocate of the Apostles Ergo he prayeth for and is the Mediator and Aduocate of the vis Church By world here all men of iudgement vnderstand the Reprobate for thereby must needs be meant those for whom Christ prayeth not and such are the reprobate generation you say thereby is meant a confuse mixed multitude wherein your selues acknowledge be many of Gods chosen I hope this also is an abuse of holy Scripture The words of the 16. ver are They are not of the world as I am not of the world Where our Sauiour affirmeth that to bee in part true of his Disciples vvhich vvas wholly and altogether and perfectly true of himselfe that though they were in the world yet they were not of it that is worldly minded affecting and chiefely desiring and seeking after the things of this world This testimonie of Iesus you produce to proue That a true visible Church is not a mixt company consisting of all sorts of people good and bad or That Christ is no Mediator for such a mixture For proofe of whether so euer of these you meane it who seeth not that this Scripture is likewise abused by you 1. Whether you or we then do vnsufferably abuse the Scriptures and namely touching the mixture of bad with good in the Church let the godly Reader now he hath heard vs iudge Oftentimes you tell vs of this abuse The word say you Counterp 171. pag. 171. is vnsufferably abused to the maintenance of the confusion that is among you This doth as ill beseeme you as a common Strumpet to call an honest and sober matron Whore But let vs heare what M. Ainsworth saith further against this confusion or commixture of all sorts in the Church Your church saith he hath the essentiall note of a false church Counterp 14. namely a confuse prophane worldly people Thus can I proue that the Church in Dauids time in Isaiah his time and other
the faithfull are onely doth and can offer such sacrifices Therefore the inuisible Church are this royall Priesthood or kingdome of Priestes and not the visible Church If I should haue saide nothing M. Ainsworth himselfe wil suffice for the conuiction of this error Communion of Saints 248. They whom Christ hath made Kings and Priests vnto God his father being a Kingly Priesthood euen a kingdome of Priestes and a holy nation hauing part in the first resurrection the second death may haue no power ouer them but sit with Christ in his throne euen as hee ouercame and sitteth with his Father in his throne From your owne words I argue thus against you They who are this royall Priesthood that is Kings and Priests vnto God haue part in the first resurrection the second death hath no power ouer them but sit with Christ in his throne But the inuisible Church onely and company of the Elect haue part in the first resurrection the second death hath no power ouer them Ergo the inuisible Church is this royall Priesthood The proposition your owne words doe prooue The assumption needes no proofe And againe in another place hee conuinceth himselfe and his friends Seeing then saith he we haue receiued such grace from God Communion of Saints 487. 488. so many as beleeue in the name of his sonne Christ as that we are through his mercy made a chosen generation a kingly Priesthood washed from all our sinnes in the blood of Christ and raigning with him on earth by mortifying and subduing our earthly members what remaineth then but that we purge our selues from all filthinesse of the flesh and Spirit From hence I inferre that either the visible Church and consequently all the members thereof are washed from their sinnes mortifie and subdue their earthly members which no man will affirme or else the visible Church is not that royall Priestood whereof the Scripture speaketh for they that are this royall Priesthood are washed from their sinnes by your owne confession Iudge now thy selfe Christian reader whether this that M. Ainsworth writeth heere doeth not conuince that he saith else where Communion of Saints 470. And now that all Christians are made Priests vnto God euen a Kingly Priesthood to raigne vpon earth and to haue their power of Christ to iudge all that are within the Church and cast out the wicked from among them they ought to reteine and vse their power By Christians he meaneth here the members of the visible Church and of all them he affirmeth that the are Kings and Priests vnto God And to increase his sin after his and their accustomed manner he alleadgeth three places to prooue this his error namely 1. Pet. 2.9 Reu. 1.6 5.10 For the conuincing of which errors their are no testimonie in holy Scripture more excellent as we may appeare by the premisses Whereby it is euident they are strangely blinded in their vnderstanding seeing in the middest of a glorious light they see not the light but grope as men in palpable darkenesse And heere fitly I returne that vpon you M. Ainsworth which you falsely apply to vs. The Reader may see how your right eye is blinded to bring Scriptures so plaine against your selues Besides the three former testimonies you alleadge one another that likewise maketh not for but against you If you will heare my voyce indeede Counterp 79. Exod. 19.5 and keepe my couenant then you shall bee vnto me a kingdome of Priests but the Elect onely and they which are of the inuisible Church doe this which the Lord heere requireth Therefore they onely are the kingdome of Priests here spoken of Againe the visible Church these fewe excepted in it which are of the inuisible Church doeth not heare Gods voice indeede but contemne it doeth not keepe but breake his couenant and therefore is not a kingdome of Priests to God For what though this speech was spoken to the visible church They therein of the inuisible Church onely could did keepe the condition heere required They therefore alone make this Kingdome of Priests Thus your owne sword helpeth to pierce your side Neither is that so fit a title for the visible Church the sheepe of Lord seeing in the Scriptures specially of the new Testament ordinarily by sheepe are ment the Elect and Church inuisible I am the doore of the sheepe Ioh. 10.7.15 Matth. 25 33. I lay downe my life for my sheepe when the Sonne of man commeth in his glory he shall set the sheepe on his right hand and the goates on the left In a word If wee would knowe who indeede are the sheepe of the Lord and rightly so to be called Christ himselfe telleth vs againe in the 10. of Iohn saying Vers 27. my sheepe heare my voyce and I know them and they follow me and I giue vnto them eternall life and they shall neuer perish Thereupon M. Ainsworth saith well such were not of Christs sheepe for then he would haue giuen them life eternall and for confirmation therof he quoteth this place of Iohn Communion of Saints 58. Wherby he imployeth that all Christs sheepe shall haue life euerlasting From whence it followeth that this title Christs sheepe or the sheepe of the Lord appertaineth to the elect and inuisible church and cannot rightly be saide of the visible Church except all the visible Church shall be saued A great part of the visible Church are so farre from being like to sheepe that they may more fitly be compared to wolues Mat. 10.26 Luke 10.3 Behold I send you as sheepe in the middest of wolues These whom Christ calleth wolues were the visible Church of the Iewes In which Church were but a fewe sheepe You teach further that the visible Church is in the Scripture called the Temple of God and this you will proue by 1. Cor. 3.17 Knowe yee not that you are the Temple of God and that the Spirit of God dwelleth in you 17. If any man destroy the Temple of God him shall God destroy for the Temple of God is holy which yee are I would desire no better place for the confutation of this error then this you alleadge for probation thereof See you not that the Spirit of God dwelleth in all those who be this Temple of God now God his spirit dwelleth onely in the Elect They are of the Elect therefore and inuisible Church who are the Temple of God That God breatheth his Spirit onely into the Elect it is manifest by Rom. 8.14 as many as are led by the Spirit of God they are the Sonnes of God And by Gal. 4.6 And because yee are sonnes God hath sent foorth the Spirit of his sonne into your hearts which cryeth Abba Father Againe the Temple of God is heere saide to be holy which must needes be because the Spirit of God dwelleth in him that is this Temple and it is holy which is therefore called the holy Spirit and the holy Ghost â—â—to oâ—eâ—y
betweene vs and you eoncerning the same That little which is heere saide of our Ministery is as you may seâ— vpon occasion and by the way Truely I much desired to haue added something heere in dâ—fence of our Ministery and answere to your sophismes but for diuers reasons whereof some be mentioned in the epistles dedicatorie I thought good to forbeare and at this present to say no more CHAP. IX How the Separists to iustifie their separation from the Church of England doe shamefully peruert the holy Scriptures AS for the proofe of the particular points wherein wee and you of the separation doe differ you shamefully abuse and peruert the sacred Scriptures euen all of you without exception as manifestly appeareth by the premises so in the maine difference concerning the separating of your selues from our church you doe the like whereof I will giue the Reader likewise a tast For the iustifying of their separation they alleadge diuers places of holy Scripture and specially three which they take to be very pregnant for them One of them is taken out of the 19. Chapter of the Acts of the Apostles The wordes bee these Vers 8. Moreouer he that is Paul went into the Synagogue and spake boldly for the space of three moneths disputing and exhorting to the things that appertaine to the Kingdome of God 9. But when certaine were hardned and disobeyed speaking euill of the way of God before the multitude he departed from them and separated the Disciples and disputed daily in the Schoole of one Tyrannus We answere These men from whom Paul and other Christians separate were open contemners nay blasphemers of the way of God Because of this open contempt of theirs for it is saide they spake euill of that way before the multitude the Apostle durst not Preach the word of God vnto them neither could haue done without sinning against God for our Sauiour hath fordidden to giue that which is holy vnto Dogges Matth. 7.6 and to cast pearles before Swine And least wee should thinke this were onely true of priuate admonition or reproofe wee may remember that to the 70 Disciples hee giueth the same commaundement concerning publike teaching saying to them when he sent them foorth to Preach by two and two Luke 10.10 But into whatsoeuer Citie yee shall enter if they will not receiue you goe your wayes out into the streetes of the same and say Euen the very dust which cleaueth on vs of your Citie wee wipe of against you Except therefore we be such despisers as these this Scripture maketh not for their Separation but is misapplied and wrested by them And notwithstanding S. Paul with the other Christians did well in separating from them aforesaide they doe sinfully in departing from vs. Another testimonie of Scripture and of all the most vsuall and principall they take out of the 6. Chapter of the second Epistle of S. Paul to the Corinthians Vers 14.15 Bee not vnequally yoaked with Infidels for what fellowship hath righteousnesse with vnrighteousnesse And what communion hath light with darkenesse And what concord hath Christ with Belial or what part hath the beleeuer with the infidell 16. And what agreement hath the Temple of God with Idoles for yee are the Temple of the liuing God as God hath saide I will dwell among them and walke there and I will be their God and they shall be my people 17. Wherefore come out from among them and separate your selues saith the Lord and touch none vncleane thing and I will receiue you 18. And I will bee a father vnto you and yee shall bee my sonnes and daughters saith the Lord Almightie Thus endeth the 6. Chapter and thus farre doe the Separists coate and vrge this Scripture but no farther But heereunto let vs adde the first verse of the 7. Chapter for that maketh greatly for the right vnderstanding of this Scripture Seeing then we haue these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and Spirit and finish our sanctification in the feare of God By these words of the Apostle it should seeme that sundry Christians in Corinthus according to their accustomed manner before the time of their conuersion went sometimes to their idols Temples where were nothing but grosse and heathenish Idolatrie and their with their neighbours vvho were heathens and infidels did ioyne together in their idolatrous worship or at least in their holy feasts as is said 1. Cor. 8.10 which they did celebrate to the honour of their Idols and so were dâ—fiâ—ed with the worship of idols thinking with themselues that they might lawfully ioyne with them in externall idolatrie and thus farre yeeld with their bodies so long as they kept their soules pure to the Lord. The Apostle hearing of this great corruption among many others telleth them that they must withdraw themselues from this idolatrous worship and defilement and separate themselues For they cannot worship God and the Diuell they are so contrarie one to another euen as light and darknâ—sse But if they thus worship idols they worship the Diueâ—l and thereâ—ore so doing they cannot worship God That they who worship idols doe worship the Diuell hee hath shewed them in his former Epistle in these words What say I then That the idol is any thing 1. Cor. 10.19 Or that that which is sacrificed to idols is any thing Nay but that these things which the Gentiles sacrifice they sacrifice to Deuils and not vnto God and I would not that you should haue fellowship with the Deuils Ye cannot be partakers of the Lords Table and of the table of Deuils And whereas they excused this fact of theirs thus as sundry doe their going to Masse at this day that now they went not with this minde as sometimes they did to giue honour to the idols for they knew well that an idol is nothing that is that there is not any God-head in an idol and therefore did keepe their soules pure from all pollution hee answereth that they whom God vouchsafeth this honour to be his children must keepe themselues pure not only in soule but also in body 1 Cor. 6.20 called hâ—re flâ—sh glorifying God in their bodies and in their spirits for they are Gods that so they may be wholly pure Thus we see the occasion the scope and drift of the Apostle and the true sence and meaning of these words Whereby wee learne That the worshippers of the true God may not communicate with heathens and infidels in their idolatrous or idol worship which is no bâ—tter then the worship of the Diuell And to apply this That a Christian at this day being in Turkey may not pertake with them in their worshipping of Mahomet or beeing among heathâ—ns ioyne with them in their heathenish and idolatrous seruice Which maketh nothing for their separating from vs in the worship of the true God because of some corruptions therein Except it be all one when externall worshâ—p in