pretend then thus farre you had rightly described the Church For no man can be ordinarily religious indeede except as you speake here hee first be called by the Word of God Here the counsell perswasion commandement and threat of man will not auaile No humaine force and compulsion will serue the turne it must be diuine and from God whereof we reade Luke 14.23 Salomons song 13. Iohn 6.4 Act. 16.14 Compell them to come in God himselfe by the Ministerie and preaching of the Word his Spirit accompanying the same must perswade and draw else we hang backward and continue still irreligeous and prophane as we see in the example of Lydia whose heart the Lord opened that she attended vnto the things which Paul spake Neither can we without this calling by the Word be assured that wee are of the inuisible Church This is that we call the internall and effectuall Calling and is proper to the inuisible Church All that haue this calling may assure themselues of their election and saluation This the Apostle confirmeth Rom. 8.30 11.29 and of this calling speaketh where he saith Whom he predestinated them also he called and whom hee called them also be iustified and whom he iustified them he also glorified And againe the gifts and calling of God are without repentance And thus are all of the inuisible Church called in their appointed time But concerning the visible Church this calling by the Word is not necessarie so that without it we cannot come to be of this fellowship Which we cannot chuse but see if we call to minde that which we haue beene taught That a visible Church is a company professing true religion To ioyne in which outward profession whereby we become members of the visible Church one may be drawne by the commandement threat counsell and perswasion of man the Word of God neuer comming neare his heart And so I leaue the first part of your description and proceede to examine that which therein followeth A visible Church say you is a company of people seperated from the world This doe we also hold and teach rightly vnderstood that is touching their professioÌ„ of the true religion and so are we seperated from Heathens Infidels Turkes Papists Anabaptists c. But thus you vnderstand not these words you meane hereby that a visible Church is a company of faithfull and righteous men onely or Saints not mixed with but seperated from the open wicked of the world That this is your meaning it is plaine by your owne Treatises as forthwith we shall heare and namely where you say Defence of the Churches and Ministers of England 71. that a visible Church is a seperated company of Righteous men from the open wicked of the world and cannot consist of all sorts of people good and bad And for the proofe of this point and part of your description you send vs to Iohn 17.14 I haue giuen them thy word Apologie 44. Marke here their peruerting of Scripture to the end of this Section and the three next following and the world hath hated them because they are not of the world as I am not of the world Whosoeuer shall aduisedly reade this Chapter may easily see that these words are meant of the eleuen Apostles being parcell of that part of Christs prayer hee made for them in particular That Iesus speaketh here of his elect Apostles it is manifest both by the words going before this 14. verse and specially by verse 12. as also by the verses following after and namely by verse 18. and 20. what is this at all then to purpose Surely no more for the proofe of the point then if you had produced the first words of Genes In the beginning God created the heauen and the earth Frame your Argument and the vanitie of your proofe will appeare If that the Apostles members of visible Churches were separated from the world then all the members of a visible Church must bee separated from the world But the first is true Therefore the second To this effect you must marke your Argument or none at all Giue mee leaue now to argue after the same manner If the Apostles members of visible Churches were preachers of the word and had the gift of miracles then euery member of the visible Church must be a preacher of the word and haue the gift of miracles But the first is true therefore the second Thus could I proue that the members of visible Churches must haue no certaine abiding place but goe from place to place â—rom one countrey to another throughout the world for the Apostles did so Therefore in vaine is this testimonie alledâ—ed by you and you therein take Gods name in vaine I doe not deny but that many things spoken of or to the Apostles or required to be in them are likewise required and happily found in euery member of the visible Church The Apostle prayed and heard the word so it may bee doe all the members of the visible Church Some of the Apostles Iesus commanded that they should fast and pray lest they did enter into temptation the same he requireth of all in the Church But this is it I say and meane That it followeth not necessarily that because this or that qualitie or gift was or ought to be in the Apostles therefore it is and ought to bee in euery member of the visible Church But happily you will not vnderstand this scripture of the eleuen Apostles but extend it further Seeing by the Text it is euident that Christ spake and meant it onely of them without falsifying the Text you cannot stretch it an haire breadth further But suppose the words might be vnderstood more largely the vtmost extent must be to the Elect. First because Iesus speaketh of them for whom he prayed and these be onely the Elect. Secondly hee speaketh of those which are hated of the world and of such as being in the world are not of the world and such alone bee the Elect. Now this maketh not at all for you no more then the former For what though the Elect which are in the visible Church be separated from the world which is true as Christ here meaneth doth it therevpon follow that all in the visible Church are separated from the world Iudge your selues So one may proue that all of the visible Church shall be saued because the Elect which be in the visible Church are heyres of Saluation Another fault which in alleadging this Scripture you commit is this that you mis-vnderstand these words of our Sauiour are not of the world whereby he meaneth not separated from the world in your sence that is from the open wicked in the world but that his Apostles were not worldly indeede louing the things of the world or that they were such as would not conforme and fashion themselues to the manners and customes of this world would not follow this world as worldly minded men doe in that which is euill
the good seede Euen so wee say in the word world there is a trope to wit a Metonymie of the subiect The world for the visible Churches wheresoeuer in the world or dispersed throughout the world Or if you will a Synechdoche the whole for a part And why I pray you may not this word world bee here taken figuratiuely seeing it is frequently vsed in the New Testament so as appeareth by the Cotations in the margent and seldome properly and in it natiue signification Iohn 3.16.17 12. 19. 15.19 17.9 14.16 2. Cor. 5.19 1. Iohn 2.2 3.1 And wherefore by this word world may we not as well vnderstand the visible Church as the inuisible Church The faithfull that is the professors of faith in Christ scattered throughout the world as the faithfull that is all they which doe indeede beleeue in Christ of what Nation soeuer in the world The later of these is manifest by Ioh. 3.16 God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Why may not therefore the word world be vsed likewise in the former sence seeing in them both there is the same trope or figuratiue speech and the same reason thereof By the like or same argument that you doe heare vse I can proue that God in Christ hath reconciled this visible and materiall world vnto himselfe For saith Paul God was in Christ and reconciled the world vnto himselfe Your second reason followeth which in effect is this That is meant by the field wherein are besides the Righteous Hypocrites the children of the wicked compared to tares but in the world besides the righteous are hypocrites the children of the wicked Therefore by the field is meant the world I answere that this reason prooues as well the Church to be meant by the fielde as the world for as much in the Church besides the righteous childreÌ„ of the kingdom are hipocrites the children of the wicked But that is compared to the fielde wherein such are Ergo by your owne argument the church is compared to the fielde If you will haue this reason of any force proue that in the visible church there are no hypocrites no children of the wicked but righteous men onely as euery where you teach and then I wil confesse that by field is ment the world and giue you also the field as one vanquished by you Your third reason is that this doctrine or exposition of ours is against the heauenly orders mentioned Marke their abusing of holy Scripture Matth. 18.8 9.15 16 17. 1. Cor. 1.26.29 Act. 2.4 41.47 5.26 27 28. 19.9 5.4.7 2. Cor. 6.17.18 Leuit. 18.29 1. Tim. 5.6 2. Iohn ver 6.11 Reuel 2. 3. 14. 9.12 18.4 20.4 Answ We cannot possibly conceiue how the expounding of this word fielde for the Church should crosse and ouerthwart the heauenly orders you speake of so as they cannot stand together I pray you make this to appeare in your next Booke Prou. 14.15 else we shal thinke that this is a meere fiction of your owne seruing onely to bleare the eyes of fooles who will beleeue any thing But suppose it were as you say what neede such a heape of testimonies for declaration of the heauenly orders wise men and such as tremble at the word that is with feare reuerence heare and speake thereof Isa 66.5 would tell you that heere a fewe of them would haue susficed Is the God of heauen well pleased with this your taking of his name in vaine Thus we see first that the visible Church is a mixt company of good and bad 2. That in it there are open wicked and so our doctrine true and also that our confirmation thereof by the parable of the tares is very pregnant If any shall say that indeed by this parable it is euident that a visible Church is a mixt company of good and bad godly and wicked children of God and children of the Diuell called heere the children of the wicked meaning that wicked one the Diuell but yet it is not thereby manifest that there are open and knowne wicked in the Church I answere that euen from this parable this latter may also be prooued and namely out of the 26. vers And when the blade was sprang vp and brought foorth fruite then appeared the tares also Whereby wee learne that in the visible Church there are visible and to be seene or discerned by men both godly and wicked The blades of the wheate that is the godly and that shortly after they be such are discerned to spring vp and the tares also that is the hypocrites or wicked men in the Church they appeare to be wicked Marke that it is not saide then were there tares also in the field but then appeared the tares also So that there are not onely wicked in the Church but to men also they appeare and are knowne by their fruits to be wicked Which the particle kaâ— translated also doth confirme whereby is meant that the tares in like maner as well appeared seene as the wheate blades from hence I say we lâ—arâ—e that euen as the tares or other weedes are as easily seene and discerned by the eye of man as the good corne so in the visible Church the wicked doe as well appeare and are as easily knowne to be wicked as the godly by their liues are knowne to be godly The trueth therefore is that a spirituall man that iudgeth all things and that can only discerne and iudge of men aright can and doth as well know many of the wicked in the Church as a man can knowe tares from wheate Lastly that there are knowne wicked in the Church knowne not to God onely but also vnto men the 27. verse doeth manifestly prooue Then came the seruants of the householder and saide vnto him Maister sowedst not thou good seeds in the fielde from whence then hath it tares Heere are some of the seruants of the family discerning the tares whâ—revppon they mooue their maister concerning the present weeding of them out These seruants signifie and resemble either the Ministers or generally the members of the Church and family of God knowing discerning the wicked in the church There are knowne wicked therefore in the Church But suppose this conclusion could not be prooued by this parable it greatly mattereth not so long as it hath so good confirmation from other parts of holy Scripture as is before shewed at large In conclusion answere me I pray you why doe you place the tares and the children that wicked one the diuell out of the Church and in the world Be like such haue no being in the Church Indeede therevnto all your doctrine in a manner tendeth I am very vnwilling considering how long I haue beene already in the exposition of this parable to vse any more words about it yet am I more
We account of all men next to the King his children most honorable and happy especially his sonne and heire that is to inherit the Kingdome Hereupon the seruants of Saul speaking thus to Dauid Behold 2. Sam. 18.23 the King hath a fauour vnto thee be now therefore the Kings sonne in law DAVID answered Seemeth it to you a light thing to be the Kings sonne in law seeing that I am a poore man and of small reputation What then may it seeme vnto vs who are but dust and ashes nay worse then so by nature the children of wrath and of the Diuell to become by grace the adopted children of God Ephes 2.3 Iohn 8.41.44 It is a matter of great honor and dignity to bee the sonne and heire of a Noble man specially of a King And is it not a much more glorious thing to be the sonne and heire of the Lord of Lords and King of Kings All men bestow and leaue vnto their children according to that themselues be and haue The meane man an inheritance or portion according to his abilitie be it more or lesse The Gentleman leaues to his children according to his estate and worth The noble-man after his and the King according to his greatnesse Euen so it is betwixt God and his children What and how great then shall be the portion and honor of these children seeing it shall be agreeable to the greatnesse of their heauenly Father and that which beseemeth the children of such a Father It must needs be such as neither eye hath sâ—ene nor eare hath heard nor euer came into mans heart in a word incomprehensibly glorious Because of this the estate of these in the world to come is not only called a glorious estate Rom. 8.18.21 and vers 17.30 1. Iohn 3.2 Phil. 3.21 and the glorioas liberty of the sons of God and they then said to be glorified and to be like vnto Christ partaking with him in glory both in soule and body their vile bodies being made like vnto his glorious body but is also inlarged thus that they shall then haue a most excellent and eternall waight of glory 2. Cor. 4.17 To set forth also the excellent an glorious estate and condition of these in the world to come it is often said in the Scriptures that they shall haue a Kingdome Feare not little flocke Luke 12.32 for it is your Fathers pleasure to giue you a Kingdome Matth. 5.3 Blessed are the poore in spirit for there is the Kingdome of heauen And to the same end it is called the kingdom of God and of heauen 1. Cor. 6.9 Heb. 12.28 2. Tim. 4.8 1. Cor. 9.25 Mat. 5.3 and said to be such as cannot be shaken On the heads of these Kings shall be set a crowne of righteousnesse yea an incorruptible crowne of glory Happy then and a thousand times happy are all of this Church and company that shall haue such and so glorious a kingdome whereof also there is no end but they shall raigne for euermore These 1. Pet. 1.4 2.1.11 howsoeuer they be not borne nor come by discent to this heauenly kingdome and inheritance Ephes 1.4.5 Act. 13.48 yet are they of God chosen and ordained thereunto before the foundation of the world was laid as appeareth by that sentence of Christ the Iudge of all men which he shall one day pronounce vpon them Come yee blessed of my Father Matth. 25.34 take the inheritance of the kingdome prepared for you from the foundation of the world And therefore they who in their minoritie and nonage haue not yet receiued this inheritance and kingdome are as sure of it as if they were inthronized and in possession thereof Because as God himselfe so all things in God and namely this election of part of mankind vnto saluation is vnchangeable So that heauen and earth shall sooner passe away then any one of this chosen generation perish Are not they now happy who are sure to inherite this Kingdome albeit they yet haue it not What though in this world and for the present 1. Cor. 15.19 they bee of all men the most miserable yet neuerthelesse if we haue respect to their future estate Heb. 11.26 1. Pet. 1.4 to this great recompence of reward and inheritance immortall by the power of God reserued for them in heauen they are of all the children of men the most happy and those only who be happy all others being in a most accursed estate coÌ„dition And thus much concerning the Church or that we cal the Inuisible Church the knowledge whereof we referre to God the searcher of hearts proceed we now to entreate of the visible Church which men can know and discerne and is therefore called visible into which all they must retire themselues in this world that will be gathered with the inuisible Church into heauen in the world to come according to that saying Act. 2.47 And the Lord added to the Church from day to day such as should be saued For this cause it standeth vs vpon diligently to search and enquire into this matter and so for thee Christian Reader to giue good eare to that which followeth CHAP. III. Of the visible Church and diuers acceptation of the word Church AS sometimes this word Church must be taken in that sence I haue already spoken of that is for all the elect or some speciall company of the elect as is manifest by the premises so in many other places of holy Scripture it cannot possibly be so vnderstood but must of necessity haue some other signification Verse 3. In the 8. of Acts Luke reporteth of Saul that he made hauocke of the Church And no lâ—sse doth the Apostle say of himselfe 1. Cor. 15.9 I am not meete to be called an Apostle because I persecuted the Church of God In these places and very many more by Church we cannot vnderstand the Elect except we will imagine eyther that Saul knew whom God had elected or that all bee elected who are persecuted both which are very false How then must wee vnderstand this word Church heere And what may we doe to finde out the true sence and meaning of this word in these and such other like places where it cannot be taken in the former signification Surely it may easily and and safely be done by conference of Scripture as we shall see Verse 3. In the 22. of the Acts Saint Paul hath these words of himselfe I was zealous towards God as yee all are this day vers 4. And I persecuted this way vnto the death binding and deliuering into prison both men and women And Galath 1. Thus he likewise speaketh of himselfe Vers 13. yee haue heard of my conuersation in times past in the Iewish religion how that I persecuted the Church of God extreamely and wasted it 14. And profited in the Iewish religion aboue many of my companions of my owne Nation and was much more
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
then it is taken for all that company which in a Citie Towne or Villages cohabiting professe the Christian or true Religion and doe ordinarily meet and ioyne together in the exercises of Religion This particular Church we call a Parish and being met together to ioyn in prayer in hearing of the Word and receiuing the Sacraments A Parish assembly which is a company of Christians dwelling in such a circuite as we call a Parish assembled in one place for religious exercise And in this sence is this word Church often taken in the new Testament and namely in these places following Rom. 16.1 1. Cor. 1.17 14.23 I commend vnto you Phebae our sister which is a seruant of the Church of Cenchrea As I teach euery where in euery Church As if a Minister of the Gospell should now say thus This is my opinion and so I teach euery where in euery Parish wheresoeuer I come If therefore when the whole Church is come together in one and all speake strange tongues there come in they that are vnlearned t is as if one should speak now when the whole Parish is come together Act. 14.23 and 27. And when they had ordained them Elders by election in euery Church that is as we say in euery Parish and prayed and fasted they commended them to the Lord. Behold then many Churches and one Church many particulars but one vniuersall Thus we see that the word Church in holy Writte is often taken for a company of men professing Christian Religion whether that company be great or small that is all one Sometimes in the Scripture the whole company of men that professed Christian Religion throughout the world that is the vniuersall Congregation of Christians is called a Church Of that company of Christians that ordinarily ioyned together in the exercises of Religion and sometimes the Christians that were of the same family And from hence by very good reason wee may well call all that professe Christian or true Religion in a Nation or all the Christians in a Nation the Church of that Nation whatsoeuer it be Let no man therefore hold that it is vnlawfull to say The Church of England the Church of Scotland c. as some of late haue done And thus much concerning the Church what it signifieth and what it is It remaineth that we be further instructed touching the visible Church that so we may the better know it and be able to discerne betweene a true visible Church and a false betwixt the Church of God and the Sinagogue of Satan That so to our further comfort or discomfort we may know to which of these we doe belong CHAP. IV. The visible Church is a mixt company compounded of Christians true and false the greatest part being the worst TO this purpose wee haue a very good place in the 11. of the Acts vers 26. And it came to passe that at Antiochia Barnabas and Saul were a whole yeer conuersant with the Church and taught much people in so much that the Disciples were first called Christians in Antiochia Where we may obserue that this word Church is explained by three diuers words People Disciples Christians By all which foure words the holy Ghost meaneth one and the same society For where it is said they taught much people it is all one as if it had beene said they taught the Church And in so much that the disciples in so much that the Church or they of the Church were first called Christians In that the Church is called a people we learne that one Disciple or Christian is not neyther can be called a Church But to that end there must be a company more or lesse as I haue noted in the beginning out of the signification of the word Secondly in that by the word Disciples is meant the Church and that by these two different words is meant one and the same company we learne that the Church visible is a people much or small hearing and learning those things which are taught them from God or seeming so to doe In a word that it is a company of Disciples whereof some few only are * Which bee they who yeelds obedience to the word of God Maâ—th 20.16 Proficients and doe learne aright the heauenly instructions the other being now Proficients or trewants yet comming to this Schoole of Christ doe only occupie a roome there according to that saying of Christ Many are called but few are chosen Last y in that the Church or they of the Church are called Christians and that by these two seuerall words the holy Ghost meaneth one and the same society we are taught that the visible Church is nothing else but a company of Christians which hath beene further confirmed by the former testimonies of holy Scripture and might be by more if need did so require Christians now are all they to be accounted who professe the Christian or true Religion A company of which make a Church as wee heare and these bee of two sorts Christians indeed and Christians in name onely Christians indeed be such who professing true Religion be withall religious indeed leading a religious holy life Or Christians indeed Iames 1.27 be they which partake with Christ in that holy anointing wherof the Apostle entreating of Christ speaketh in the first of the Hebrewes Verse 9. God euen thy God hath annointed thee with the oyle of gladnesse aboue thy fellowes 2. Cor. 1.21 And to the Corinthians It is God which hath anointed vs who hath also sealed vs and hath giuen the earnest of the Spirit in our hearts Such were those 5. Iohn speaketh of in his first Epistle Chap. 2.20.27 But yee haue an oyntment from that holy one And a little after But that anointing which ye receiued of him dwelleth in you and yee need not that any man teach you but as the same annoynting teacheth you of all things and it is true and not lying As if hee had said what it teacheth is true and no falshood or error in it which must needs be because it is the Spirit of truth and therefore breatheth and inspireth nothing into any but truth The Spirit of God and of Christ that leadeth all them which haue it into all truth needfull to be knowne to saluation dwelleth in all these Christians so as hee that wanteth this spirit is no true Christian Rom. 8.9 According to that of PAVL If any man haue not the Spirit of Christ the same is not his From whence also it followes on the other side that he who hath Christ his Spirit and he only is Christs that is a member of Christ or true Christian As he only was a Iew which was one within Rom. 2.29 circumcised in the heart and in the spirit not only in the letter or circumcision done by the hand so hee onely is a Christian which is one within baptised with the holy Ghost and not alone with water 2.
they may maintaine this errour of their confused order and mixture of all sorts of persons together they peruert the Parable of the Tares Math. 13.24 teaching that all are the Church Which doctrine is against the truth of the Scriptures yea against our Sauiours owne interpretation in the 38. vers who teacheth that by the field is meant not the Church but the world in which his Church is militant And as therein there is the good seede the righteous the children of the Kingdom so there are also tares hypocrites the children of the wicked who as they are often espied in this life by the righteous seruants of God so shall they in the great day be perfectly seuered from the godly by the Angels verse 38.43 This their doctrine also is against the heauenly orders motioned Mat. 18.8.9.15.16.17 1. Cor. 1.26.29 c. Hâ—re is our false doctrine and your confutation I maruell wherein this fourth point of false doctrine differeth from the third I would haue thought that this were rather a confirmation of the former Yea but then the number of false Doctrines would not be so great But letting this goe wee answere you that as the aforesaid doctrine is true so it is confirmed as by other parables of our Sauiour sâ—t downe in the same Chapter so by this For saith our Lord as in a field both Wheate Tares or other weeds grow together and so are mingled that without danger to the Wheate men can not seuer the one from the other vntill the haâ—uest euen so saith he in the Church or company of people professing true Religion there is and will bee such a mixture of good and bad godly and wicked sincere and counterfeit professors that without danger to the godly a full and perfect seperation betweene them cannot be made vnto the end of the world that the one sort be receiued into heauen the other sent to hell As by wheat we are to vnderstand the godly and by tares the hypocrites or wicked that are in the Church so by the field is meant the Church For by the field must needs be vnderstood that place or those places wherin the godly and wicked are most nearely ioyned together growing as it vvere together so as the one touch an other and such is the Church or visible Churches They who are in the Church liue not onely together buy and sell eate and drinke as all men in the world doe but doe besides ioyne together and are as it were conioyned in and by one and the same profession worshipping one and the same God after one and the same manner hearing the word of God together praying together and receiuing the Sacraments together Againe it cannot bee denie I that by field is meant that place or those places or that societie or societies in which are as well godly as wicked and that visible so as both sorts may be discerned and knowne to be such as appeareth by verse 26. Now out of the Church in all other parts of the world or societies therein there are no godly to be sâ—ene but wicked By field therefore wee may not vnderstand the world but those parts of the vvorld where visible Churches be And vvho that is well aduised will say that at this day Asia Africa and such parts of Europe as professe not Christian Religion are this field or part of it seeing therein the wheat blades spring not vp and bring forth fruit so as they appeare as is expressely said of this field verse 26. Moreouer as in the field here mentioned in the protases or first part of the comparison good seede is sowne by the seruants of the houshoulder from whence the wheate doth come or spring as verse 24.27 So in that place or societie meant by the field or compared to a field the immortall seede of the word by the Lords husbandmen the Ministers is sowne from whence doth spring that pietie or godlinesse in men But this immortall seede is sowne only in the Church according to that in the Psalme Psal 147.19 He sheweth his word vnto Iaacob his statutes and iudgements vnto Israel He hath not dealt so with euery Nation meaning not vvith any other Nation besides And Paul tellâ—th vs that the Oracles of God are the preforment aâ—d prerogatiue of the Church aâ—d that the Church onely is the pillar and ground of truth Rom. 3.2 1. Tim. 3.15 the truth being to bee found onely in it and preserued by it In the Church alone also are the Lords husbandmen plowing harrowing sowing and performing other parts of sp rituall husbandry The Church therefore and not the world is the Lords field and husbandry and consequently the field Iesus here speaketh of And this the Apostle teacheâ—h expresly 1. Cor. 3.9 We the Ministers together are Gods labourers ye are Gods husbandry or fieâ—d And thus also in the parable next precedent this word field though not expressed yâ—t necessarily vnderstood is to be taken The sower went forth to sow Math. 13.3 c. Here is a sower that is the Minister The seede is the word preached and the field vvhere this seede is sowen is and must neâ—ds be the visible Churches or assemblies of the Saints Euen so I say is this word field to bee taken in this parable also De zizanâ—s tritico dissentio nâ—tu est propter mundo nomen quod Don â—tillae nolebant intelligi Ecclesiâ—m quia scriptum est ager est hic mundus Aug. Tom. 7. collat cuÌ„ Donatistis Verse 3.8 Answ Not say you with the Donatists by field is meant the world and not the Church And in the aforesaid place you alleadge three reasons for confirmation thereof and confutation of vs. The first is taken from Christs owne words who interpreting this parable of the Tares saith thus The field is the world What can be more plainely and directly said will some thinke for you and against vs I answere whosoeuer wisely obserueth not which be proper and with vnproper or figuratiue speeches in the Scriptures cannot chuse but erre greatly in vnderstanding the same May not yea doe not the Papists say as much as this for transubstantiation What words sâ—y they can be more plaine and direct to proue the sacramentall bread to bee the very body of Christ then those of Iesus This is my body And yet is nothing more false and vnpossible to be true But to come to this parâ—icular I answere you that these words of Christ cannot possibly be vnderstood properly and therefore you are much to blame that vrge the letter seeing the sence of the Scriptures is Scripture The field is the world So then it is as if Iesus had said The field whereof I speake in the Parable signifieth the world or is like the world is an image of the world So the good seed they are the children of the kingdome that is signifieth or resembleth the children of the kingdome The good seede that is the men signified by
he had care and pittie and not generally the Israelites or visible Church consisting of them so the l st sheepe of the Iewes and Gentiles are they whom Christ in his second sending of hâ—s Apâ—stles and in their prâ—aching and writing respected and of whom he had care and pittie and not the visible Church or Churches among them And this is further confirâ—ed yea cleared as I thinke by that speech of Paul in his Seâ—mon to them of Antiochia in Pisidia Actes 13.26 Yee men and brethren children of the generation of Abraham and whosoeuer among you feare God to you is the word of this saluation sent All they to whom Paul spake this professâ— the feare of God and therefore by them that are heere saide to feare God wee cannot vnderstand such seeing hee puâ—s a difference betwixt those in the Congregation that feared God and the rest It is one thing to feare God in deede and another thing to professe the feare of God This profession all in the Church doe make and so many of them as haue an externall righteousnesse wee are to iudge thus of them that they feare God yet onely they who be of the Church dâ—e indeede and trueth feare God the rest making a shewe of that they doe or haue not For the feare of God is a grace or giâ—t of Gods sanctiâ—ying Spirit which God of his grace giueth to all and onely to them that are sanctified in Christ Iesus It is proper to Gods Elect and them who be of the inuisible Church and to bee found in none other And this the Scrâ—pture teacheth where it s ith The feare of the Lord is the beginning of wisâ—dome Prou. 9.10 And againe Blessed is them an that feareth the Lord. Psal 112.1 Now to these who haue this feare the word of saluation is sent and therefore the Apostolicall Epistles whereupon iâ— followeth necessarily that the Epistles were not sent to the visible Churches If iâ— be so that the Apostles write their Epistles to the Elect members of the inuisible Church then that they in their Epistles do ca l them to whom they write Saints I adde sanctifiâ—d â—n Christ Iesus fa thfull a chosen Generation a royall Priâ—st o d an holy Nation â—iuely stones a spiritual house the Temple oâ— God the habâ—tation of God by the Spirit the Body of Câ—rist c. maketh nothing at all to prooue this That a true visible church is a company of Saints sanctified in Christ Iesus faithfull the Body of Christ c. Neither doe these titles nor any othes of this kinde scattered euery where throughout the Epistles which be attributed to them of the invisible Church hinder this That a visible Church is a company of holy and vnholy faithfull and vnfaithfull and so your obiection is friuolous making nothing against vs. But graunt wee that the holy Apostle meant and writ his epistles to the visible churches at Rome Corinthus c. Neiâ—her will that helpe you though you imagine it doeth greatly And then I answere that Paul calleth the members of a visible Church Saints not because they were all holy and righteous men either in deede or outward appearance and caryage of themselues towards God and man as these men fondly imagine and very confidently affirme expounding thus this word Saints but in one or moe of these sences following In the 5. of Leuit those are called holy things that were consecrated vnto the Lord Vers 15. Vers 9.10.21 and in the 27. of the same booke the field whâ—ch was dedicated vnto the Lord is said to be an holy field and the beasts that were offered in sacrifice are called holy Euen so all of the visible Church are or may be called holy ones or Saints because in baptisme they be all dedicated vnto the Lord and giuen or resigned vp into his seruice Secondly Paul calleth or might call all of the vis Church Saints or holy ons because they aboue all people that are vpoÌ„ the earth are of God called or commanded to be holy Heb. 12.14 2. Thess 4.7 God saith the Apostle hath not called vs vnto vncleanenesse but vnto holinesse Hereunto belongeth that speech so oft repeated in the Law and after by Peter Leuâ—t 11.44 19.2 1. Pet. 1.16 Be ye holy for I am holy And that Exod. 22.31 Ye shall be an holy people vnto me And againe Leuit. 11.45 I am the Lord that brought you out of the land of Egypt to be your God 1. Cor. 1.2 and that you should he holy for I am holy For confirmation of th s exposition serueth that Paul terming them Saints addeth by calling Paul vnto the Church of God which is at Corinthus Saints by calling Rom. 2.7 Psal 79.2 Deuâ— 7.6 14.2.21 and in his Ep to the Romans To all you that be at Rome beloued of God called Saints And in this sence the Nation or people of the Iewes are called Saints and said to be an holy people because the Lord hath chosen them to be such Thirdly all of the visible Church were or might bee called Saints because of their holy profession or holy religion which they professed Whatsoeuer they vvere their religion was holy and hee whom they in the middest of heathens and infidels confessed and professed was holy euen that holy One. Luke 1.35 In this respect because they professed holinesse and themselues to be holy all of the visible Church may fitly bee called Saints that is holy ones Euen as they are called faithfull and that with the same breath yea faithfull in Christ Iesus Paul an Apostle to the Saints which are at Ephsus Ephes 1.1 and to the faithful in Christ Iesus not that they all had faith in Christ which is true and iustifying faith but because they professed faith in him in vvhich sense we describe the visible Church to bee a company of faithfull people When therefore Paul saith To the Saints which are at Ephesus and to the Saints which are in Phillippi it is all one as if he had said To the Christians or professors of the Christian religion which are at Ephesus and Phillippi And so in the inscriptions of his Epistles to the Romans and Corinthians where he saith To all you that be at Rome callâ—d Saints vnto the Churcb of God at Corinthus Saints by calling it is as much as if he had said called or by calling Christians And thus thâ—s word Saints is often taken in the Epistlâ—s as else where in the New Testament as Romans 16.14 Phil. 4.21 Acts 26.10 compared vvith Act. 9.1 22.4 M. Bernard teaching that men are caâ—led Saints because of the profession of faith in Christ who maketh all true beleeuers holy and Saints M. Robinson answereth thus Iustif 110. It is true you say that Christ makes all true beleeuers holy and Saints but I deny that euery profession of faith in Christ argues a true beleeuer A false dissembler is he and no true beleeuer that in
Paul meaneth not when to the Corinthians he saith A little leauen leaueneth the whole lumpe but this that the hainous and notorious sinne of one much more of diuers when for the same the partie is not censured as it was for a time with the incestuous person is enough by his euill example and impunitie to encourage and drawe others to doe the like In this sence is the open sinne of one when it goeth vnpunished in danger to spread and infect others as doeth a litle leauen sower the whole lump And in this sence the open sinne of a man may be saide to defile others in being an occasion to others to commit the like then I say it may be saide to defile But we must know that it is not onely the sinne but the impunitie also thereof that causeth this defilement we speake of I doe also acknowledge that the open sinne of a man and impunitie thereof defileth them that haue authoritie and power to punish the delinquent and doe it not that is maketh them also guiltie of sinne or to partake in that sinne If I should reason with you after the same manner and from the same or like ground that you doe sure you could not chuse but see the vanitie of this your argument In the fifth to the Gallathians the Apostle hath the verry same wordes that he hath in this 5. to the Corinthians A little leauen leaueneth the whole lumpe but in another sence For in the Epistle to the Gallatians by leauen he meaneth false doctrine Whereunto Christ also compareth it saying to his Disciples Beware of the leauen of the Saduces and Pharisees He now that will argue as you doe Matth. 16.6.12 may from hence conclude that one point of false doctrine in a Sermon sowers the whole and one false line in a booke be it neuer so large marreth and defileth the whole Treatise so as Christians should abhorre to read it And why Because a little leauen that is a little false doctrine leaueneth the whole lumpe In the 5. of Matthewe the true Ministers of Christ are by our Lord compared to salt where he saith to his disciples Ye are the salt of the earth From hence one may as well proue that such a Minister doeth sanctifie a whole congregation of wicked men as a little salt seasoneth a pot full of pottage Thus doe you argue when you sâ—y that a knowne wicked man in a Church is to the whole Church as a little leauen in the dough is to the whole lumpe But cease I aduise you in the feare of God to peruert this and such like prouerbiall speeches A little leauen leaueneth the whole lumpe a little colloquintida marres a potfull of pottage Dead flyes cause to stinke and putrifie the oyntment of the Apothecary Which are so vsuall with you Thereby to proue that all is polluted all naught in our Church worship leyturgy and ministery because some things therein are amisse Thus one might easily prooue that in the Church of God all things haue beene polluted and naught in all ages precedent for as much as some things haue euer beene amisse in the Church The rest of your testimonies for breuitie I omit I will not proceede to shewe further the vanitie of this your reason but in stead thereof will argue against your position For if that be false your reason also is naught Besides the arguments I will vse serue likewise against your reason of pollution if the Reader please to apply them that way Thus then I reason against you With all in the visible Church it is lawfull to communicate in diuine worship But in the visible Church there be open wicked Therefore with open wicked it is lawfull to communicate in diuine worship The proposition is manifest and such as you your selues doe teach The assumption I haue already prooued and that at large where I shew that in the visible Church there haue beene from time to time and so will be to the ende of the world open wicked men c. My second argument is this With such as Christ hath bid or permitted his people to communicate in diuine worship we may lawfully haue religious communion But with notorious wicked men to wit the Scribes and Pharisees Christ hath bid or permitted his people to communicate in diuine worship Therefore we notorious wicked men we may lawfully haue religious communion The proposition is cleare The assumption is prooued in the 23. of Matthew The Scribes and Pharisees sit in Moses seate whatsoeuer they bid you obserue that obserue and doe My third argument followeth With such as Christ and his Apostles did communicate the faithfull may lawfully communicate But Christ and his Apostles did communicate with open wicked men Ergo with open wicked men the faithful may lawfully communicate The proposition or first part of this argument needeth no proofe The assumption is hereby strengthened in that Iesus and his Desciples had religious communion with the Iewes Their Sinagogus they did vsually frequent Luke 2.41.42 and 4.15 Iohn 7.8.10.14 and 18.20 Acts 3.1 13.5.14.42 Communion of Saints 328. Counterp 9. Vnto their solemne feasts held at Ierusalem they did goe as the quotations in the margent doe shewe This also your selues confesse saying Christ often visited the Temple and Synagogues also his Disciples And againe Christ and his Apostles communicated with the Church of the Iewes But generally the Iewes at that time were openly wicked with open and knowne wicked persons therefore it must needs be that Iesus and his Disciples had religious communion That generally the Iewes euen that whole nation though not euery particular person therein was in the time of Christ and his Apostles after him notoriously wicked it remaineth that I doe prooue As the Scripture speaketh Isa 24.2 so ordinarily it falleth out like Priest like people But the Priests then were notoriously wicked as often hath beene shewed in the Scribes and Pharisees Therefore if not all yet most of the people This is also confirmed by that speech of the Baptist Matth. 3.10 Now is the axe put to the roote of the trees therefore euery tree which bringeth not foorth good fruite is hewen downe and cast into the fire In that he threatneth present destruction temporall and eternall to this people it doeth argue their intollerable wickednesse that they were altogether barren vnfruitfull and rotten trees fit for nothing but the fire and that their wickednes was such so vniuersall and so great as the land could not beare but was readie to spewe them out as a man doeth that which his stomacke abhorreth Shall I not visit for these things saieth the Lord Ier. 5.9 What were the things for which God must needs iudge his people in Ieremiah his time The prophet declareth a little before Yee shall be torne in pieces because your trespasses are many and your rebellions are increased To the former expostulation the Lord addeth another Shall not my soule bee auenged
say a word for you It argueth that there is not that feare in you of taking Gods Name in vaine and of doing the work of the Lord negligently that should be In like manner you deale in the other parts of this position For whereas you should proue that the Sacraments are a meanes of saluation and the like by prayer and censures you send the Reader to some pla es of scripture where there is mention indeed of a Sacrament of Prayer and of Censures but not a word there to proue them to bee the meanes of saluation Such as these are a l the quotations you haue for proofe of your opinions The way or doore say you whereby both members and officers enter in is Christ that is the way taught by Christ in his word Pag. 13 Ioh. 14.6 10.3.7.9 17 17. Mark 13.34.37 Hereby you intimate that for as much as we walke not in this way nor enter in by this doore members into communion and officers into offices therefore our people are not in communion or bee not members of true visible Churches nor our Ministers Ecclesiasticall Officers but meere priuate That in this way wee walke and enter into the Church and Ministery by this doore it hath touching the former of these beene already made manifest True it is that in neither of these we haue walked or doe with that straight foote we should and that in them wee bewray humane frailtie but such as through the mercy of God in Christ nullifies not our Church and Ministerie no more then Iacobs infirmities in the way hee walked to the blessing hindered him of the blessing Or his faultie entrance into the married estate with Leah made a nullitie in their Matrimonie so as they liued perpetually in adultery And seeing I am fallen into this point of your peruerting and abuse of Scripture and got into this field a large one I confâ—sse and able to tyre a horse I will goe a fewe steppes or pases further therein I take no exception against this position but your proofes thereof In Ioh. 14.6 I am that Way that Trueth and that Life Our Sauiour speaketh of the way to Heauen that by him we must come thither if euer wee will bee there That by him we must haue life eternall else we dye eternally This to be Iesus his meaning we may easily see by the dependance of this verse with the former Christ fortelling his Disciples of his Passion then approaching and of his going to Heauen to prepare a place for them vseth thereupon these wordes And whither I goe yee knowe and the way yee knowe Thomas answers Lord we knowe not whither thou goest how can we knowe the way Iesus replies I am that way meaning that leades to Heauen which is the place whither I goe This is the right sence and meaning of this Scripture For our Sauiour returning a direct answere to Thomas and therefore concerning that way which leadeth to the place whither hee was now going which was Heauen it must needes be that he speaketh of the way to Heauen What meane you now speaking of the way or entrance into the visible Church to coate this Scripture for confirmation thereof In the way Iesus heere speaketh of the Elect onely and the inuisible Church doeth walke for to them alone he is the way In the way you speake of the visible Church the reprobate as well as the Elect doe walke All that walke in the way Iesus speaketh of shall be saued But many of those which tread the way you speake of shall bee damned Christ Iesus then you speake both of diuers societies and of diuers wayes Indeede you speak of a way and heere that word way is vsed Is that enough If I were to prooue that by Christ Iesus as by a doore wee must enter into Heauen and for proofe thereof should alleadge Gen. 6.16 The doore of the Arke thou shalt set in the side thereof Or Gen. 19.6 Then Lot went out at the doore vnto them and shut the doore after him all men would laugh at me Be not offended with me Thus M. Smith deale you M. Iohnson Ainsworth Robinson and Barrow full often in your allegations of Scripture There is nothing more vsuall with all of you then this to vnderstand that of the visible Church which by the holy Ghost is meant and spoken of the inuisible Church or some members thereof Heere is Church and Church but different Churches and Societies members and members but of diuers bodies and therefore the Scriptures concerning one make not at all for the other Your quotation of Ioh. 17.17 Sanctifie them with thy trueth thy word is trueth is idle and to no purpose Iesus speakes there of his eleuen Apostles as is euident by the verses precedent and subsequent specially by the 20. verse praying for them to his Father that seeing he was now to send them into the world to Preach the Gospell to euery creaâ—ure as hâ—s Father had seâ—t him into the world to performe the worke of redemption as vers 18. that he would indue them with gifts of his Spirit for the discharge of the office of Preaching or of Apostleship This you alleadge to prooue â—hat the way taught by Cbrist in his word is the way or doore whereby members are receiued into the visible Church and Officers into Offices Frame your argument and conclude this proposition from this Scripture and the vanitie of your proofe will appeare Like to this is your last testimonie Mark 13.34.37 And those things that I say vnto you I say vnto all men watch For further proofe of your abuse of Scripture your confirmation of your tenth position in the 71. Page of your Apologie may suffice To prooue that the Sacraments being seales of Gods couenant ought to be administred onely to the faithfull and baptisme to their seede which no Christian man vnderstanding this position aright denies or doubts of you coate aboue 50. testimonies of holy Scripture and that which is worse scarce halfe of them as I verily thinke doe manifestly and directly prooue that for which they are by you alleadged And for a tryall and tast thereof let vs heare one or two of your testimonies in stead of many as Ezek. 13.22 Because with your lies yee haue made the hearts of the righteous sadde whom I haue not made sadde and strengthened the hands of the wicked that hee should not returne from his wicked way by promising him life And Reuel 17.1 Then there came one of the seuen Angels which had the seuen vialls and talked with me saying vnto me come I will shew the damnation of the great whore that sitteth vpon many waters Hereunto adde Prou. 9.1.5 Hos 2.2.4 Ezek. 16.59.60.61.62.63 And 23.41.42 Psal 22.30 with sundry others These men being told of their abuse of Scripture doe vtterly deny it and cast it from them as a very slander But how iustly they are by vs charged therewith and how sinfully they stand out against it and blesse themselues in that which is euill doth partly heere appeare but more fully throughout this whole Treatise FINIS