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
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
nor secretly wicked for as much as euery member of the visible church hath the spirit Apology 44. Counterp 127. euen the spirit of life or quickening spirit vvhich in whomsoeuer it is mortifyeth sinne in them crucifieth their flesh and naturall corruption freeing them from the power and dominion thereof and quickneth or inableth them to leade an holy and spirituall life Lastly then in the vis church there bee no Reprobates none that shall bee damned for as much as euery one in the visible church hath the Spirit of God and so the spirit of life wherewith whosoeuer is indued hath not onely spirituall but eternall life begun in him and therefore shall neuer die And here we may remember that the spirit of God is bestowed onely vpon Gods children Rom. 8.14.17 all which be heares of saluation Also that the Spirit is called the seale and earnest of our inheritance Gal. 4.6 vvhereby wee learne That whosoeuer hath the spirit he hath the earnest and seale of God of his heauenly inheritance and so is sure to be saued But the vvhole body of the vis Church say you hath this spirit animating it Therefore conclude I all and euery one of the vis Church are sure to be saued and so there be in it no Reprobates nor such as shall be damned This conclusion followeth also necessarily from that you doe adde Faith vniteth the members of the body to the head Christ By body here you meane the whole visible Church and so teach first that all the members of the vis Church bee vnited to Christ as to their head Secondly that euery one of the vis Church hath that faith which maketh this vnion or vniteth him to Christ his head Doth it not now from hence follow that all of the vis Church be heyres of saluation and that none of them shall passe into condemnation Joh. 10.26 27. For who can plucke from Christ that is vnited vnto him and is as it vvere part of him Or can any member of his die seeing to euery one of them hee communicateth life both spirituall and eternall Can any also indued with this effectuall faith be condemned Hee that beleeueth hath euerlasting life Ioh. 3.16.17.36 5 24. Rom. 8.1 is saued already and hath passed from death to life to him there is no condemnation That vvhich hee saith here of the spirit animating the whole body euen as the soule doth the whole body of man if he had spoken meant it of the Church without adding or vnderstanding visible the one of the which you alwaies doe and by body vnderstood the misticall body of Christ and by a member an elect vessell conuerted and brought to the faith then had hee spoken truely but vnderstanding by body the visible Church and by a member one particular person of that societie hee teacheth that which is very false There shift and euasion I know will be this that they do not meane that all the vis Church haue indeede the Spirit Faith and Loue but only externally so far as men can iudge This is absurd For in this they secretly imply that there are some in the vis Church which haue not the spirit nor faith nor loue and in this positiue Diuinitie of yours directly teach the contrarie For the spirit say you animateth the whole body If the whole body then all the members thereof and consequently there is no member that is destitute of the spirit This therefore you may not alleadge for your selfe except you vvill contradict your selfe After these men comes M. Robinson and hee fully agreeing with M. Smith concerning the matter of the vis Church doth yet differ from them both about the forme and tels vs that the couenant is the forme Saints saith hee is the matter Iustiff 88. 82. and the Couenant the forme from which two concurring the Church ariseth Hereby he and M. Smith who makes it the outward part of the forme meane a solemne vow oath promise or Couenant made to God of those that be of yeeres of discretion to renounce Idolatry and to cleaue to God and to euery part of his truth For the discouerie and conuincing of this your errour wee must remember that the oath and couenant which King Asa and his subiects made to seeke the Lord God of their Fathers from whence these men fetch this doctrine was in the 15. yeere of Asa as is said 2. Chron 15.10 and that he reformed the Church and restored the true Religion and worship of God in the beginning and entrance into his kingdome as appeareth by 2. Chro. 14. and 1. Kings 15.14 This couenant therefore cannot possibly be the forme of the Church seeing Iudah was a true church in Asia his dayes before they made this couenant and a thing can not bee or haue existance without the forme And here we may remember that this vow and promise in effect we make and passe into this couenant in baptisme when and whereby we are recciued and incorporated into the church Goe not therefore about to deceiue men in peâ—swading them that we haue entred into no couenant with God to be his people and to obey his commandements And are therefore false churches And here not vnfitly might I produce foure arguments of Iustif 3.27 M. Robinsons taken from the in-being of the vvâ—cked in our Church vvhereby he vvill proue our congregatioâ—s to be and reâ—aine vnformed and consequent y to be no true Churches First saith he because godly and wicked men are contrariâ—s as being guiâ—â—â— and led by contrarie causes the one sort by the spirit and the other by the flesh which are contrarie one vnto other Now two contraries are not capable of one and the same forme By this reason of yours if it were ought there is no vis Church formed and consequently none at all for you will not dâ—ny that in the vis Church there be godly and by your owne confession Pag. 106. there be hypocrites all which are wicked now these be contraries as being guided and led by contrary causes the one sort by the spirit and the other by the flesh which are contrarie one vnto another and two contraries are not capable of one and the same forme The rest of your arguments being no lesse friuolous then this I for breuitie omit And let this suffice concerning the matter and forme of the visible Church CHAP. IIII. Whether the couenant of life and saluation which God made with Abraham and his seede were made with the visible or inuisible Church TO this Societie meaning the vis Church say you A true description of the vis Church 11. is the couenant and all the promises of peace of loue and of saluation of the presence of God of his power of his graces and of his protection And in your Apologie you haue these words How else should a true visible Church haue assurance of the promises and scales of Gods Couenant presence and
zealous of the Traditions of my Fathers In both these places the Apostle deliuereth one and the same thing but in different words which helpeth greatly to the vnderstanding of both In eyther of these places and in the words next following these Paul relateth his conuersion to the Christian Religion and calling to the office of an Apostle and in these words heere set downe he declareth his zeale before the time of his conuersion and calling to the Apostleshippe to the Iewish Religion and hatred to the Christian and the professours thereof This hatred hee setteth forth by an effect thereof to wit his persecuting I persecuted saith hee this way that is this Religion to wit the Christian Religion which now I embrace and professe As if he had said when I was of the Iewish Religion I persecuted this Religion whereof now I am and could not away with it Religion he termeth way and so doth hee vse it in Acts 24.14 After the way which they call Heresie so worshippe I the God of my Fathers It is likewise so taken in the 22. verse of the same Chapter and in diuers places besides And it is rightly called a way Because it only sheweth the way to saluation Also because that as he that is in a way goeth on therein and standeth not still so hee which is religious indeed standeth not at a stay Prou but is euery day more religious then other Being like vnto the light which shineth more and more vnto the perfect day I persecuted â—aâ—th hee this way why but hee could not persecute the Religion it selfe By these words then he vnderstandeâ—â— those 〈◊〉 were of this way or Religion meaning the 〈…〉 Râ—â—â—gion When then in this place of the Gaâ—â—â—◠〈…〉 former it is said that Saul persecuted the Châ—◠〈…〉 meaning is that hee persecuted th◠〈…〉 of men which professed the Christian Religion which heere is called the Church And so it is called twice in the 8. of the Acts. And at that time there was great persecution against the Church which was at Ierusalem that is the Christians there And a little after But Saul made hauocke of the Church That is of the professors of Christian Religion whereby we learne and that from the holy Ghost to define the true visible Church thus It is a company of people professing the Christian or true Religion or thus It is a company * To wit from the rest of the world Rom. 16.5.23 called out of the profession of Christian Religion And thus wee are to vnderstand many other places Greete the Church saith Paul that is in their house meaning by Church the professors of Christianity or Christian Religion And againe in the same place GAIVS mine hoste and of the whole Church that is of all the Christians saluteth you This word Church thus vnderstood is taken eyther largely or strictly largely for all men that throughout the whole world professe the Christian or true Religion as in 1. Cor. 10.32 Giue none offence neyther to the Iewes nor to the Grecians nor the Church of God that is nor to any of the Christians or people of God In the same sence it is vsed Act. 8.3 1. Cor. 15.9 Gal. 1.13 In which places it is said of Paul that he did persecute the Church of God that is them that professed the Christian Religion wheresoeuer he came And euen so it is vsed Act. 2.47 And the Lord added to the Church that is to them that embraced and professed the Christian Religion from day to day such as should be saued In this respect or sence we may say the visible Church is Catholike or vniuersall not tyed as sometimes it was to the Land of Iudah nor visible in one people alone as vnder the Law it was in the people of Israel But comprehendeth vnder it all Nations or people professing true religion being now visible in one country and now in another sometimes in a few sometimes in many Lord of Plessis of the Church c. 20. This vniuersall Church comprehendeth vnder her all the particular Churches gathered together in diuers Countries and sundry parts of the world the which likewise we cal Churches So learned men speake of the East Church and the West Church the Greek Church and the Latine Church In like manner say we at this day the Church of England the Church of Scotland the Church of France none of these or the like are Catholike or Vniuersall This is said after the very same sort as when we speake of some parts of the Ocean sea we call them the Sea as the South sea the North sea the Brittish sea c. And wee giue them all the name of Ocean although wee know that there is but one Ocean and not many of the which by these names we make many distinctions because it is but one vniforme body from which the vnity may bee distinguished but not diuided And so also must the vnity of the Church be acknowledged When therefore wee speake of all the Christians and professors of true religion in a Nation as in England Scotland France c. we may rightly say the Church of England the Church of Scotland the Church of France yea thus meaning we cannot properly and fitly say The Churches of England c. in the plurall number Thus you see what we call the Catholike or Vniuersall Visible Church euen the Congregation of all those that doe professe true Religion throughout the whole world distinguished as hath beene said into many particular Churches All which together make but one body And in this sence the word Church is diuers times vsed in the sacred Scriptures as partly appeareth before we call it Catholike because as one saith it is vbique diffusa spread euery where scattered farre and wide ouer all the world And visible it is said to be quia rationabilis because it is conceaueable by reason It is not so much seene with the eye though it be called visible quam intellectu mente ratione as with the vnderstanding the minde and the reason as is well said by one When this word Church is taken strictly and not in so large and generall sence as before it is vsed eyther more or lesse strictly when it is taken in the strictest signification and for the least company thereby is meant eyther the Gouernours of the Church and so it is vsed twice in one verse Matth. 18.17 If hee refuse to heare them tell it vnto the Church and if he refuse to heare the Church also let him be vnto thee as an Heathen man and a Publican Or all the Christians in a family or one house And so it is vsed in these places following Collos 4.15 1. Cor. 16.19 Philip. 2. and such like Salute Mimphas and the Church which is in his house Aquilla and Priscilla with the Church that is in their house salute you greatly in the Lord. To Archippus and to the Church that is in thine house Lesse strictly and
are to be found in diuine worship Such was the Religion and worship of the Iewes when Christ was vpon the earth at which time contrary to Gods appointment they had two high Priests Annas and Caiphas And where the high Priests office was to continue during his life they now held it but for a yeere To say nothing of their exceeding great corruption in doctrine and manners yet was the Religion and worshippe of the Iewes at that time the onely true Religion and worshippe but not a pure Religion and worshippe The same is true of the Church of Corinthus of the Churches of Galatia and of the seuen Churches in Asia And such is the Religion we professe in England and the worshippe we giue to God a true but not a pure Religion and worship And of this kind also wee may assure our selues is the Religion of the Churches in Scotland in France in the Low-countries yea euen of all the reformed Churches in Christendome though not all corrupted in the same degree True Religion is corrupted lesse or more And that is according as in diuine worship is omitted more or lesse of those things which God hath appointed or added and mixed therewith more or lesse which God hath not commanded or both As when any thing in Diuine worship is wanting which God hath ordained it is not pure Religion and worship but corrupted though it may be a true Religion and worship so when with Diuine worship are mixed Quaere de circumstantiis loci temporis habitus gestus c. or thereunto added some ceremonies more or lesse and ordinances of mans deuising which we call humane inuentions Religion then and worship are thereby corrupted and cannot be said to be pure and vndefiled The reason whereof is because God hath not left it to the liberty and will of man to serue and worship him as hee pleaseth and thinketh good but as he alone will be worshipped so in that manner as he not man hath appointed and no otherwise Nothing is left heere to the wit and will of man he may neyther adde nor omit any thing a Deut. 12.32 and 4.2 Prou. 30.6 Whatsoeuer I command you take heed you doe it thou shalt not adde vnto it nor diminish from it Hence it came to passe that b Leuit. 10.1 a fire came out from the Lord and deuoured Nadab and Abihu euen for offering strange fire before the Lord which he had not commanded them And that the Lord did slay c 2. Sam. 6.16 Vzzah holding vp the Arke of God when it was shaken and in danger to fall Hereby the Lord did shew how highly he is offended with this corrupting and defiling of his worship To teach the sonnes of men to beware thereof Thus you see the difference betweene pure Religion and the pure worship of God and true religion and worship corrupted Also that a people may be of a true Religion and haue the true worship of God and so be a true Church and yet not of that Religion which is pure and vndefiled nor haue the sincere worship As one beleeuing in Christ is a true Christian though he hath many infirmities So a company professing true Religion is a true Church though it hath in it many corruptions and bee a pure Church As a man beleeuing in Christ though he ought to be free from all impurity of soule and body and abound in all grace as much as is possible is a true Christian notwithstanding he attaine not to this perfection but haue many infirmities so a Church or company of men professing true Religion though in the worship of God it should be free from all humane inuentions and haue all the ordinances of God as much as is possible notwithstanding it attaine not to this height of purity or perfection but haue therein many corruptions is neuerthelesse a true Church CHAP. VI. That the profession of true Religion maketh one a member of the visible Church HAuing now prepared and made a way to the Readers better vnderstanding I returne to my former description willing thee againe to remember that I doe not say that a visible Church is a company of people professing the pure Religion of God but a company professing true Religion Adde thereunto if you will and enioying a true worship of God though not a pure worship And heere fitly I may frame another description of the visible Church That it is a company of men enioying and submitting themselues to the true worship of God Let there be an assembly ioyned together in prayer in hearing the Word and in receiuing the Sacraments a Touching the substance therof though not in euery circumstance and in that purity which ought to be according to Christs institution and it is a true visible Church If thou wilt soundly vnderstand Christian Reader what a true visible Church is and be preserued from that errour and Schisme into which many of late haue fallen thou must carefully obserue and remember these two things First The difference betweene pure Religion and true Religion corrupted betwixt pure worship and true worship corrupted whereof we haue spoken Secondly That to the making or being of a member of the visible Church a profession of true Religion and an outward submission to true worship sufficeth From whence these conclusions doe follow First That an Assembly may be a true visible Church though it professe not the Religion that is pure and vndefiled nor liue vnder a pure and sincere worship of God but such as is partly impure and corrupted Secondly That a man may be of the true visible Church though he be not religious and godly but indeed and in truth irreligious and prophane so that he professe the true Religion And that such may be and are of the visible Church who only outwardly submit themselues to the true worship of God though they be not true worshippers and doe not worship God in Spirit and truth This profession of the true Religion and submission I speake of is all in all in this case It is that which giueth life and being to euery member vnited to his body so as whosoeuer maketh this profession and vseth this submission being knit to this body and not cut off by excommunication is in and of the visible Church The matter of this Church is a company of men not one but a company lesse or more And yet not a company of Angels or Spirits but of men The forme is the profession of true Religion or submission to the true worship of God As therfore it is in all other cases that where the matter and forme of a thing is there is the thing it selfe euen so it is in this particular Ainsw to Master Stone pag. 18. Mark 1.24 Act. 16.16 In a Pamphlet set forth by Master Ainsworth as it is reported against Master Stone we haue to the premises this answere That this profession is not wanting in the Sinagogue of Satan For saith
euident in and by the prosecution of the following Argument where I proue that our Religion is true Religion If that forthwith following which is said of true Religion thou wilt Reader apply vnto and vnderstand of true worship then thou shalt plainely see that the same argument whereby we proue our Religion to be true Religion maketh as strongly to proue our worship to be true worship For if the Religion we professe be true then needs must the worship we giue to God be true seeing Religion is nothing else but the manner after which men worship God and that true Religion and true worship as false Religion and false worship cannot be seuered But the Religion which we in England professe is true as shall be proued Therefore the worship we giue to God is true worship I now proceed to a third Argument Whatsoeuer people all the Churches of God in the world doe acknowledge to be a true Church the same to bee a true Church and so to be accounted The people of England all the Churches of God in the world doe acknowledge to be a true Church Therefore the people of England are a true Church and so to be accounted The Proposition I thus make manifest we speake of a visible Church and so I meane by Church in this Argument Now if it cannot be discerned and knowne by others it is not visible If it can be discerned then by the visible Churches that are to the members whereof wee cannot but grant this gift and ability to discerne and know a true Church It is absurd to yeeld this gift to them that are without and therefore to bee granted to them that are within the Church vnlesse we will deny it to all men which is most absurd of all The Assumption I proue by this induction The Churches of Scotland France Heluetia Bohemia Saxonie and so of the rest doe acknowledge our Church for their Sister and giue vnto vs the right-hand of fellowshippe Therfore all the Churches in the world If any true Church doe iudge otherwise of vs doe you instance the same and proue it accordingly Vntill then we will hold the Assumption to be as true as the Proposition and the conclusion to bee no lesse true then they Thus much generally concerning the Church of England now I will proue our particular Congregations or Parish assemblies to be true visible Churches and first thus If the Mother all the people in England professing true Religion be a true Church then are her Daughters the particular Congregations consisting of such people likewise true Churches for as is the Mother so are her Daughters But the Church of England the Mother is a true Churche as hath beene proued Therefore the particular Congregations her Daughters Secondly thus If our particular Congregations haue the matter and forme of true visible Churches then are they true visible Churches But the first is true Therefore the second The Proposition is for this reason true because where the matter and forme of any thing is there is that thing The assumption I thus strengthen The matter of a true visible Church is a company of men and the forme of it is the profession of the true Religion But our particular Congregations are companies of men professiâ—g true Religion Therefore our particular Congregations haue the matter and forme of true visible Churches That the matter of a Church whether true or false is a company of men none I thinke of iudgement will deny or once doubt of sure I am he may as well and truely deny that water is moist Touching the latter part of the Proposition the forme Who can with any face or colour of truth deny That a Congregation ioyning together in the profession of true Religion is a true visible Church In the 14. of the Acts we reade thus And when they had ordained them Elders Vers 23. by election in euery Church and prayed and fasted they commended them to the Lord in whom they beleeued Certainly these Churches were diuers particular Congregations each of which did ioyne together in the profession of Christian Religion Now I would know what made these seuerall societies Churches euen by the testimony of the holy Ghost but their profession of Christian Religion whereby they were distinguished from all other societies as vsually things are by their formes At this time there was little or no Ecclesiasticall Gouernment in these Churches which some make the forme of the Church because there were no Elders by which the same should haue bin gouerned Not this then but their holy profession gaue the forme and being to these Churches Concerning the Assumption that our particular Congregations be companies of men professing true Religion the proofe thereof followeth forthwith Thirdly out of my former description of the visible Church which is demonstrated by the word of God to be a company of people professing true Religion I argue thus All particular Congregations which doe professe the true Religion are true visible Churches Our particular congregations doe professe the true Religion Therefore our particular Congregations are true visible Churches Likewise thus Whatsoeuer Assemblies professe the true way to saluation the same be true visible Churches The Assemblies in England doe professe the true way to saluation Therefore the Assemblies in England are true visible Churches The Proposition or first part of both these reasons is manifest by the former Doctrine and description of a visible Church the truth whereof hath beene made euident by sundry testimonies of holy Scripture The Assumption of the three last Arguments being the same in effect I thus confirme If men professing the same Religion and way to saluation that we doe haue liuing and dying in that profession beene saued then is the Religion and way to saluation that we professe the true Religion and the true way to saluation But men professing the same Religion and way to saluation with vs haue therein beene saued Therefore the Religion and way to saluation we professe is the true Religion and true way to saluation and consequently we are a true visible Church and our Congregations the Churches of Christ and not the Sinagogues of Satan as these men blasphemously say The Proposition is very manifest and needs no confirmation In the printed letters between M. Iacob and M. Iohnson passim the Assumption is true by your owne confession For you confesse that those who died for Religion in Queene Maries time were Martyrs and vsually you so call them and therefore are they saued and now in heauen and they professed the very same Religion and way to saluation with vs and therein liued and died yea died for that Religion wee at this day professe Men therefore professing the same Religion and way to saluation with vs haue therein beene saued by your owne acknowledgment All that you heere say for your selues or can say is this That the Martyrs saw no further I reply You herein acknowledge that so many among vs
as in these things see no further are in the same estate with the Martyrs saued I meane as well as they if they walke according to their profession and that light is reuealed vnto them as they did Which being so the Assumption remaineth firme and sound That many of the Martyrs did in these things see as farre as many thousands of priuate men doe at this day nay a great deale further we cannot deny or doubt of if we compare the knowledge of priuate Christians for the greatest part in these things with the said Martyrs knowledge shining in sundry speeches of theirs recorded partly in the Acts of Monuments and partly in some of their owne bookes And yet did they not seperate from the publike assemblies being as corrupt as ours vntill Popery came in whereby the substance of diuine worship was corrupted and abominable idolatry erected And therefore men seeing and knowing many corruptions in our worship and Ministery and yet not seperating from that worship because of them may notwithstanding bee saued walking according to the rules of our Religion and in that way to saluation we professe Otherwise I am sure these men were not saued which I hope you will not affirme nay in effect you all teach the contrary in that you acknowledge them to be Martyrs and especially Master Francis Iohnson who almost euery where in the printed letters betweene Master Iacob and him calleth them Martyrs and pag. 75. and 77 holy Martyrs who could neither be Martyrs nor Saints if they were not saued and now in heauen Much more then may they among vs bee saued who walking in this way are ignorant of these corruptions though they doe not seperate and therefore men professing the same Religion and way to saluation with vs may be saued And whereas they acknowledging them that died in Queene Maries time to be Martyrs deny vs to be Christians so many as stand members of our Parish assemblies which generally we doe all and granting to them saluation deny it in a certaine respect to vs that these cannot stand together it shall appeare Master Iohnson in the defence of his second Exception against Master Iacob page 16. hath these words Defence of the Churches and Ministery of England 16. These men and assemblies thus holding professing and practising cannot in this estate be deemed true Christians and Churches Against this I argue thus If the late English Martyrs professed and practised the very same Religion wee now professe and yet were in that estate true Christians and so saued then men at this day professing and practising our Religion are true Christians and in the estate of saluation But the late English Martyrs professed and practised the very same Religion we now professe and in that estate were true Christians and so saued Therefore they who at this day professe and practise our Religion are true Christians and in state of saluation The Proposition must needs be true except wee will make God mutable or an accepter of persons The Assumption consisting of two parts is likewise true for all the Christian world knoweth that they professed the very same Religion that we now doe and that they liued and died in our Religion and for it and therefore to deny this is extreame impudencie The latter part of the Assumption themselues confesse to be true in calling and acknowledging them for Martyrs as is aforesaid If heere they roule ouer againe the same stone and hauing nothing else to say obiect the second time the ignorance of those times that the Martyrs knew not the corruptions that then were and still remaine in the worship Ministery and Church gouernment as all we either doe or may know I returne for answere that howsoeuer this is true of some of the Martyrs yet it is not true of them all And what say they to them were they Martyrs and saued or no Master Hooper Latimer Bradford with sundry others had more knowledge and a deeper insight into the present corruptions then many priuate Christians haue at this day nay it is not to be hoped that many among vs illiterate simple ones of slender capacity bad memories as olde men and women c. haue that knowledge of Church corruptions as these and some other Martyrs had who were learned men Ministers and such as spent their whole time and daies at their studies Shall we now deny Christianity and saluation to all these simple ones and grant the same to the former notwithstanding the ignorance of these persons in the corruptions and that not wilfull ignorance is greater then of the others Were the former saued not seperating from the corruptions in the worship of God and Ministery though they knew them very well to be corruptions and must all these notwithstanding their faith in Christ needs bee damned hauing lesse knowledge in the same corruptions because they doe not seperate Verily thus to iudge of this latter sort liuing and dying in this estate argueth not only want of charity but besides great impiety But tell me I pray you are none of these capable of true faith in Christ because of their ignorance in the corruptions Or if they be thereof capable is it by their ignorance herein extinguished Nay I would know of you why they that haue knowledge and good vnderstanding in the corruptions and condemning them doe not seperate may not as well be saued as Master Latimer Hooper and Bradford answere me this one Argument and so I end If Master Hooper M. Bradford with others knowing the corruptions then in worship and Ministery being thesame also with ours now were notwithstanding this knowledge and not seperating saued then men at this day notwithstanding their knowledge of the corruptions and not seperating because of them may likewise be saued But the first is true Therefore the second The Proposition must needs be true considering that God is immutable also no accepter of persons And the Assumption is true as may be shewed by the parts thereof He that shall reade the Acts of Monuments may easily see that sundry of the Martyrs in Queene Maries dayes had good knowledge and insight into the corruptions wee speake of That the corruptions then in worship Ministery and discipline were the same with ours now as many and great their publike worship also the very same wee performe to God now and that notwithstanding those corruptions and their knowledge of them they did not seperat and withdraw themselues from the publike assemblies vntill such time the Masse that abominable Idoll and grosse Idolatry crept into Gods worship so as the body and substance of worship was defiled That these things I say are true no man can deny but with shame enough That they also were saued you in effect acknowledge in calling them Martyrs and holy Martyrs as before we haue heard and your bookes euery where declare Now that we haue been informed in the doctrine of the Church and applied the same seeing there are diuers gone out
God in vaine Matth. 15.9 not one of them worshipped God aright in spirit and truth neyther did they liue after the lawes of God and Christ but after the lawes and customes and fashion of this world whereof they were When men spake to them of peace they were bent to warre and in stead of loue vnfained they did beare a perfect hatred to the Saints These men then were not such as be heere described yea none of them had any one of these properties which you necessarily require in euery member of the visible Church much lesse all of them And therefore by this description none of them were of the visible Church and yet by the Scripture it is plaine that they were all of the visible Church Thus we see your description accordeth not with the holy Scriptures neither hath warrant from thence but by them is easily conuinced notwithstanding you alledge for confirmation thereof sixe and thirty testimonies of holy Scripture But a thousand more so peruerted will not make good your description nor any other of your errors And because I know you will hardly leaue this hold and for that if this be battered downe and made euen with the ground you must needs betake your selues some other way I will therefore againe assault you by the force of another Argument If the visible Church be a company of faithfull and holy people that worship Christ aright are peaceably and quietly gouerned by his officers and lawes keepe the vnitie of faith in the bond of peace and loue vnfained Then none haue been at any time of the visible Church but such as haue beene faithfull and holy did worship Christ aright c as followeth in your description But some haue beene of the visible Church who were not such as be heere described as Cain Ismael Esau Saul Doeg Ioab Absalom the Scribes and Pharisies with infinite others Therefore the visible Church is not a company of faithfull people worshipping Christ aright c. The Consequence of the Proposition I doe illustrate and confirme by the like If the visible Church be a company of people professing the true Religion then none haue beene of the visible Church but such as haue professed the true Religion If the inuisible Church be the company of the elect then none haue beene or are of the inuisible Church but such as were and are elect and their names written in the booke of life The assumption your selues will grant Againe I reason with you on this manner If this be a true description then no reprobates euer haue bin are or shall be of the visible Church but only the elect for none haue beene are or can bee such as are heere described but the elect But many reprobates haue beene are and shall be of the visible Church Therefore this description of the visible Church is false The Proposition must needs be true except Christ Iesus be the King Priest and Prophet of Reprobates and that Reprobates worship Christ aright in Spirit and truth be gouerned by his lawes as their only King keepe the vnitie of faith in the bond of peace and doe vnfainedly loue the brethren Matth. 22.14 The Assumption will not be denied and it is manifest by that short speech of Iesus Many are called but few chosen This description being heretofore found fault with by some and Master Ainsworth iustifying the same it shall not be amisse to heare what hee saith in answere to them and in defence thereof Câ—unterpoys 208. They cauill at our description of a Church when we say that it is a company of faithfull people that truely worship Christ and readily obey him this say these Ministers is vtterly vntrue if it be vnderstood of the visible Church This is strange What would they haue vs describe the Church to be A company of Infidels or a company of faithfull and of infidels together when Paul teacheth that there is no communion betweene such 2. Cor. 6.14 15. or should wee say a people that falsely worshippe Christ Indeed if so we held we might well returne to their Church of England for there is false worship more then enough The Apostle writing to the visible Church of Ephesas calleth them Saints and the faithfull in Christ Iesus Will they say that this also was vtterly vntrue Their owne articles of Religion in England * Aâ—no 1562. Aâ—t 19. say thus The visible Church of Christ is a Congregation of faithfull people c. And is this also vntrue I answere you hauing respect to your owne words A visible Church is a coÌ„pany professing true faith or a company professing the true worship of God some whereof haue faith in Christ I meane true and iustifying faith and worshâ—p God indeed euen in spirit and truth the rest being the greatest part are hypocriticall worshippers void of true faith hauing only eyther the temporall or historicall faith or no faith at all but very Atheists Yet professe they the true worship of God and faith in Christ Iesus and in this respect may be called faithfull in Christ Iesus and Saints because whatsoeuer they be their profession is holy and he holy in whom they would seeme to belieue and whom they seeme to worship truly And in this sence our Church saith A visible Church is a Congregation of faithfull people that is of such as professe faith in Christ Iesus Of this sort of Infidels and counterfeit Professors were Cain and for a time Ismael Esau also Saul Absalom Iudas Simon Magus with infinite more Vnderstanding Infidels thus as they may well be called Infidels or vnbeleeuers who haue not true faith Then I say the Church is a company of saithfull and of Infidels 2. Cor. 6.14 But if by Infidels you meane the same the Scripture vsually vnderstandeth by this word such as worship a false god and doe not so much as professe the worship of the only true God or faith in him then it is true that a visible Church is not a company of faithfull and Infidels together And the hauing communion with such Infidels as these in their false worship is that which the Apostle condemneth He doth not forbid to partake in diuine worship with such Infidels as formerly I haue spokeÌ„ of wicked vngodly men void of true faith as euery where very fondly you tel vs nor yet to communicate with these Infidels he speaketh of in true diuine worship but this he condemneth and argueth against That the children of God may not haue communion with Infidels and Heathens in their false and Idolatrous worship as some of the Saints at Corinth as it might seeme did repairing to the Idols Temples and ioyning therewith their neighbours that were Idolaters in their idolatrous worship This they thought they might lawfully doe so long as in their hearts and inward affections they condemned it and kept them pure as may be gathered from 2. Cor. 7.1 And this is it that Paul reproueth and nothing lesse then
would not you and all men laugh at me for my folly and falsitie No lesse ridiculous and false is that you affirme of Abijah True it is that Abijah had warre with Ieroboam King of Israel but Religion was not the cause thereof but this Abijah being valiant would haue brought backe againe the Kingdome of Israel which Ieroboam had taken as Abijah said to the whole armie of Israel by rebellion from his father REHOBOAM a childe and tender hearted and one that could not resist him as Abijah saith of him Abijah his loue then and desire after the Kingdome of Israel was the cause of this warre as is plaine by 2. Chron. 13.5 6 7. and not his zeale for the true Religion and hatred of the false as your words pretend A man that readeth these words of yours would likewise imagine that Abijah was religious and worshipped God truly whereas in truth he was a notorious hypocrite and grosse idolater In the shutting vp of your answere touching Asa you say that ASA found not his Kingdome a false Church as King Edward and Queene Elizabeth found England This also is very vntrue Nay ASA found Iudah worse then they did England For Iudah in Abijah his raigne worshipped false gods whereas England in the daies of King Henry and Queene Mary worshipped the true God though after a false manner But suppose that Iudah in Abijah his time was not a false Church and that Asa found it a true that lets not but that in Iudah there might be idolaters at the same time worshipping either a false God or the true God after a false manner as the Papists at this day in England doe Nay wee cannot but acknowledge that such there were indeed considering this is said of Asa in the very entrance into his Kingdome 2. Chro. 14.3 That hee tooke away the altars of the strange gods and the high places and brake downe the Images and cut downe the groues Vers 4. And commanded Iudah to seeke the Lord God of their Fathers and to doe according to the Law and the Commandement Now these idolaters that in their high places offered to strange gods did ASA command to forsake their idolatrie and to worship the Lord God of their Fathers after the manner hee had commanded as is plaine First By the coherence and dependance of the two verses aforesaid Secondly ASA needed not to giue this commandement to them who did already worship God truely but to the idolaters that were in Iudah that eyther worshipped strange gods or the Lord after their owne inuentions and not as he had commanded Is it not then plaine in the example of Asa That Christian Princes may and ought to command their subiects being idolaters to forsake their idolatrie and to worship the Lord and consequently to ioyne themselues to the true Church say it were true that the Church of Iudah was then not a false but a true Church Yes verily euen al one as if the Church in Abijah his time had been a false Church as indeed it was Specially if hereunto we adde that which is set downe in the second verse That herein Asa did that which was good and right in the eyes of the Lord. But grant we that the dissimilitude you speake of would helpe you against the example and practise of Asa yet is it no answere to the other two examples of Hezekiah and Iosiah seeing they found the Church of Iudah euery whit as false a Church as King Edward and Queene Elizabeth did the Church of England Yea false in a higher degree worshipping false Gods whereas England in King Henry the eight Nay England enioyed the true worship of God part of King Henry his raigne especially during the time of Queene Anne and before the sixe bloudie articles were vrged Act. and Mon. 999. and 1000. 2. Chron. 28.2 3 4. and 23. and 33.2 3 4 5 9. and Queene Maries dayes worshipped yet the true God though after a false manner By the Scripture it is manifest that in the daies of Ahaz and Amon Predecessors to the aforesaid godly Kings Iudah walked in the wayes of Israel made molten Images and set vp altars for Baalim sacrificed vnto the gods of Damascus and of Aram and worshipped all the Host of heauen and serued them nay it is said Iudah and the inhabitants of Ierusalem did worse then the Heathen whom the Lord had destroyed before the children of Israel This you knew well enough and saw but would not see for then you had answered your selfe which you had no desire to doe And this appeareth by your owne words for you acknowledge that IOSIAH purged his Land of false worship 2. That he reduced his people vnto the true seruice of God therefore before Iosiah his raigne in Amon his daies they had the false seruice and worship of God established among them Marke also how Master Ainsworth vsing many words concerning HEZEKIAH his reformation passeth smoothly both by this that Iudah in his entrance to the Kingdome was a false Church and that hee in his said reformation vsed his regall commandement and authority sent forth his proclamation throughout all Israel and Iudah and that by postes for the more speedie dispatch thereof We haue not a word of these things that make as directly against you as can bee and for the iustifying of Queene Elizabeths proclamation in the beginning of her raigne which you spurne against so much But in stead thereof you say That he opened the dores of the Lords house brought in the Priests and Leuites and sent ouer all the Land to conuert the people from idolatry who laughed at the messengers mocked them It may seeme by these messengers you vnderstand or at least would haue your Reader vnderstand certaine Prophets Priests or Leuites That such were sent by the King throughout all Israel and Iudah to preach for the gathering calling and conuerting of this people to God But the Reader must know that these said Messengers were the Postes that carried the Kings proclamations or as it is said 2. Chro. 30.6 went with letters by the commission of the King and his Princes throughout all Israel and Iudah and with the commandement of the King the summe of which proclamations or letters is there set downe Who would euer imagine that they whom the King sent to conuert the people from idolatrie for these be your words were only certaine Postes that carried the proclamations of the King Thus by cunning you deceiue the simple In like manner you deale as touching Iosiah You tell vs that he purged the Land of Idols and false worship and reduced his people vnto the true seruice of God But in the meane season you omit how that to the end he might bring this to passe 2. Chro. 33.16 hee commanded Iudah to serue the Lord God of Israel This which maketh to the very point in hand you passe by and in stead thereof mention that which is nothing to the purpose
there are none of the diuels children for the diuell raigneth in all his children But you say in the visible Church there bee none in whom the Prince of this world the deuill raigneth for it is a company seperated from all such Therefore in the visible Church there are no children of the diuel and so by consequent are all the children of God by faith in Iesus Christ But these things you knowe and acknowledge to be false that therefore from whence they are inferred which all of you stiffely hold and maintaine to wit that the visible Church is a company of people seperated from the world is likewise false This generaall doctrine of theirs he thus applieth to vs. Answere to a censorious Epistle pag. 5. Which seperation the church of England neither hath made nor doeth make but stands actually one with all that part of the world within the kingdome without seperation for which cause amongst others we haue chosen by the grace of God rather to seperate our selues to the Lord from it then with it from him in the visible constitution of it Answere It is true we neither haue made nor goe about to make a seperation from the men of this world and betwixt them whom Christ by his spirit ruleth and them in whom the Prince of this world raigneth This passeth our skill and power and is such as is vnpossible to be performed by vs. Our Lord Iesus onely can and will doe this by the Angels in the day of his glorious comming to iudgement And where you say that wee stand actually one with all that part of the world within the kingdome it is false and slanderous For we onely stand actually one with all those in the kingdome that professe the same religion with vs which the Pap among vs who be not a few with whatsoeuer other hereticks or schismatiks do not except it be in hypocrisie which we cannot hinder but must leane to God therfore I say we stand not actually one with all in the kingdome except there be in our land no Papists no Heretickes or Schismaticks If you obiect heere our Church Papists and say that we receiue Papists into our Church and communion with vs. It is answered already and I adde They professe to be of the same Christian Religion with vs and to forsake poperie in comming to our publike assembles and pertaking with vs there in the holy things of God If they doe this hypocritically what is that to vs But especially marke that this is one cause of their seperation yea a principall cause thereof as he saith in another place In these two respects principally Answere to a censorious Epistle pag. â— your Babilonish confusion of all sorts of people in the body of your Church without seperation and your Babilonish bondage vnder your lords the prelates we account you Babylon and flee from you And speaking of this want of seperation Ibid. 43. and confusion else where he hath these words It is not by our sequestration but by your confusion that Rome and hell gaines Your odious commixture of all sorts of people in the body of your Church in whose lap the vilest miscreants are dandled sucking her breasts as her naturall children is that aduantageth hell Wee see how this man condemneth the mixture of good and bad godly and vngodly in the Church calling it an odious commixture confusion and Babilonish confusion that principally for this and one other cause they account vs Babylon and flye from vs. And yet hath this commixture of all sorts of people beene euer in the Church as hath beene manifested out of the sacred Scripture What age then could these men haue liued in wherein they might not for this cause as iustly haue seperated from the Church and haue accounted it likewise Babylon It cannot be denied but that in Sauls raigne there were most vile men dandled as you tearme it in the lap of the Church considering he himselfe the head of that people was so vile Nay by the booke of the Psalmes it is euident that in Dauids time there were store of leawde and vile men in the Church Psal 12. 69. And so were there in the dayes of Isaiah Ieremiah and other of the Prophets Yea what say you M. Robinson to the age wherein Christ Iesus liued and his Apostles The Scribes and Pharisees then were most vile miscreants and they being principâ—l members in the Church as the eyes re in the body it must bee confessed that they did sit in the lappe of the Church and sucked her breasts as if they had beene her naturall children No lesse vile were those that had crept into the church of whom Iude speaketh Yet notwithstanding this commixture and Babilonish confusion as you call it did neither the Prophets nor Iesus nor his Apostles seperate from the Church but had religious communion with this confused society consisting of all sorts of people The commixture then in our Church you speake of is no iust cause of seperation and why you should account vs Babylon But râ—turnâ— we to M. Robison Ibid. 4. The seperation wee haue made in respect of our knowledge and obedience is indeede late and newe yet is it in the nature and causes thereof as auncient as the Gospel which was first founded in the enmitie which God himselfe put betwixt the seede of the woman and the seed of the serpent Gâ—n 3.15 Which enmitie hath not onely ben successiuely continued but also visibly manifested by the actuall seperation of all true churches from the world in their collection and constitution before the Lawe vnder the Lawe and vnder the Gospell Gen. 4.13.14.16 6.1 2. 7.1.7 with 1. Pet. 3 20.21 12. Leu 20.24.26 Neh. 9.2 Ioh. 17.14.16 Act. 2.40 19.9 1. Cor. 6.17 Aâ—swere If we speake of practise among vs your seperation is as auncient as Browne who first caused or at least greatly furthered that seperation and schisme from our Church where vpon you are called Brownists But if you speake of the doctrine August Tom. 7 contra Cresco Gram. lib. 2. cap. 34. then is it as auncient as Donatus after whom some were called Donatists or rather as some schismaticks in Cyprians time of whom Austen writing against the Donatists maketh mention That the visible Church is not a mixt company consisting of good and bad but is a company seperated from the world that is from the men of the world or a seperated company of righteous men which all of you doe hold this I say is neither founded of the Lawe nor Gospell nor any part of Gods word but in the bottomles pit by the diuell the father of lyes I meane of all lying and false doctrines and was long since publ shed August Tom. 7 Collâ—tiâ—nâ—bus cum Donatists and contended for by the former heretickes specially the Donatists who for this cause seperated from the Church of God in their times and is now after many hundred