Plain Evidences the Church of England is Apostolical, Part · Response · Part 1

Plain Evidences the Church of England is Apostolical · Part · Response · Part 1

p. 123The firſt Errour of the Browniſts.

THey hold, that the Conſtitution of our Church is a falſe Conſtitution. This M^r. Ainſworth confeſſeth to be their opinion, Page 169. This is an errour, it is manifeſt, for that the Conſtitution of our Church is a true conſtitution: which thus I proue:

Reaſon. 1 Firſt, an Apoſtolicall Conſtitution, is a true Conſtitution, That our Conſtitution is Apoſtolicall and true.ſuch a one is ours: for firſt, the people of this Nation was conuerted to Chriſt as true Stories doe witneſſe, by eyther Apoſtles, or Apoſtolicall men: neyther is it to be doubted, but that in their dayes the Goſpell was farre ſpread, as may appeare by Saint Paules teſtimonie. Rom. 10. 18. Col. 1. 6. It is a Popiſh errour to auouch the contrary, as learned men with vsus hauehave maintained againſt the Papiſts. Secondly, becauſe we yet hold and maintaine the ſame things Apoſtolicall, whereby both wee and other Churches were made Chriſtian Aſſemblies, that is, the Word, externall profeſſion of Ieſus Chriſt, and the holy Sacraments; by which, and for which, the people in the Apoſtles dayes were accounted p. 124Chriſtians. The Word makes Diſciples to Chriſt. Mat. 28. 9. Marke. 16. 15. And it is the word reconciling men to God. 2. Cor. 5. 19. by this, wrought the Apoſtles. Act. 2. 14. with 37. 38. and 16. 32. 33. This word giuen to a people, is Gods couenanting with them: for ſo the declaration of his will, by his word is called his couenant. Leu. 2. 13. Deut. 29. 11. and hee takes ſuch to be his. Deut. 26. 18. The peoples receiuing this word, and profeſſing their faith to God, is their taking of God to be their God, and couenanting with him: Deut. 33. 3. and 26. 17 of ſuch hath hath hee receiued a reconciliation. Iob 33. 23. 24. And ſuch Profeſſors the Apoſtles admitted into the Church, as thoſe that had couenanted with God, and were not to be denyed the ſeale of the couenant. Acts. 8 12. 37. 38. The Sacraments combine and knit vsus together. Mat. 28. 19. 1. Cor. 10. 16. Therefore vnleſſe they will deny that wee hauehave Chriſts word and Sacraments, and that we doe not profeſſe that Chriſt to be our Sauiour, they cannot with any face of truth deny vsus both to hauehave had, and now to hauehave one and the ſame Apoſtolicall conſtitution; ſuppoſe there be now corruptions, they take not away the nature of a true conſtitution, ſo long as we hold no other word of life, then Chriſts; no other Sacraments then hee inſtituted; nor any other Sauiour, or meanes of ſaluation, but onelyonly himſelfe.

Reaſon. 2 Secondly, if they be a true conſtituted Church, then are we We are as truly conſtituted as they.ſo: but they ſo thinke of themſelues. The conſequence is neceſſarie: becauſe wherein they be Chriſtians, by the very ſame be we ſuch alſo: they profeſſe Chriſt; and preach they any 2. Cor. 11. 4.2 Cor 11:4other Ieſus, whom wee hauehave not preached? They ſay. they hauehave the Spirit: If they meane Gods Spirit, where had they it? not here? HaueHave they receiued another Spirit, whom wee hauehave not receiued? They hauehave (ſay they) the Goſpell: What Goſpell? HaueHave they receiued another Goſpell, which wee hauehave not receiued? I then ſay with the Apoſtle, wee might ſuffer them: If they can proue it, then we muſt beleeue it. Laſtly, they are baptiſed, and ſo be wee: If wee be truely baptiſed, then are wee in a true Conſtituted Church; which thus p. 125appeareth: Firſt, true Baptiſme puts on Chriſt; Gal. 27. and a companie hauing put on Chriſt, can they be denied to be in Chriſt? and if in Chriſt, then his Church. Secondly, true Baptiſme admits men not into a falſe Church, but into the true Church; if our Baptiſme be true, then are wee a true Church, except wee hauehave after forſaken our Couenant. Thirdly, true Baptiſme is Gods true Seale, to the perſons ſo baptiſed, that he hath couenanted with ſuch, and they with him, and therefore he ſaith, ſuch were borne to him as were in Iſrael, euen, for that they had vponupon themIzech. 16. 20. the ſeale of Circumciſion; the like may be ſaid of ſuch, as hauehave vponupon them Baptiſme. And if wee be Gods children by Baptiſme, and hee thereby doth teſtifie his Couenant with vsus, then are wee his people and true Church. This cannot be denied, vnleſſe they can ſhew that God hath reuerſed his Couenant with vsus, though we be baptiſed: but this they cannot, ſo long as wee doe profeſſe Ieſus Chriſt, and hold his word, which is his couenant with vsus: though ſome doe breake with him in many particulars, ſhall the vnbeliefe of ſome, make the Faith of God of none effect to all? now God forbid. If they ſay that our Baptiſme isRom. 3. 4.Rom 3:4 falſe and no true ſeale, as M^r. Ainſworth ſaith, Page 195. I anſwere; If it be Chriſts baptiſme, then is it true Baptiſme, and a true ſeale: for Chriſts baptiſme is but one, hee hath not a true and a falſe baptiſme in his Church. Epheſ. 4. 5. If it be not Chriſts, then it is no Baptiſme at all, and ſo ſhould we need to be baptiſed, becauſe we are not baptiſed: and then why herein agree they not with M^r. Smith. The iudgement of Diuines here, and beyond the ſea, hold our Baptiſme true. The matter and forme are true, and therefore it is true. If they can ſhew any other matter and forme of Baptiſme inſtituted by Chriſt, then whereof our Baptiſme doth conſiſt, they ſay ſomething: a true Miniſter is for the well being, but a Miniſter is not of the eſſence of a Sacrament.

Reaſon 3 Thirdly, The people gathered together in Chriſts Name, for the Conſtitution.that is, by his authoritie and ordinance to profeſſe him, are a p. 126true Church, and ſo in a true Conſtitution, for Chriſt is amongWe are gathered by Chriſts power. them. Mat. 18. 20. But ſuch are wee, by the power of Chriſt are we conioyned: firſt, in the time of Reformation in the beginning of Queene Elizabeths reigne, were many by Gods Word and Spirit, ioyned into the Profeſſion of Chriſt; which Word and ſpirit is Chriſts power: now that this power did conioyne them, is euident; for her Maieſtie (with many other) in Queene Maries dayes profeſſed freely the Goſpel, after whoſe death they alſo did vphold and continue it: this is moſt euident; and cannot be denied. Then others were by her Maieſties bleſſed Rule, brought to the outward obedience of the Goſpel. Now, that her authoritie was alſo Chriſts power, is manifeſt; becauſe Princely authoritie is his ordinance, & the ſame hath the Lord vſed to to reforme his people, and to ioyne together his people, as is to be ſeene in the Example of Ezechias, and Ioſias; and therefore are we a people gathered together in the Name of Chriſt, that is, by his power and authoritie to profeſſe his Name, and he is among vsus, and in many powerfull to Sanctification of life; and therefore a true Church, and in a true Conſtitution. Laſtly, we all now liuing cannot be ſaid to be gathered by the Magiſtrate, but hauehave been brought into the Church by the Faith of our parents, & the Churches charitable iudgement of vsus in our infancie, to hauehave belonged vntounto Chriſt, and by his now gathering do we ſtand a people of God, confirmed by the word, and vpheld by the authoritie of the Magiſtrate.

4Fourthly, Our Conſtitution agreeth with M^r. Ainſworths Reaſon for our Conſtitution.definition of a Conſtitution, Page. 170. The Conſtitution, ſaith he, of the Common-wealth of Iſrael, is a gathering and vniting of a people into a diuine policie. If this definition beOur Conſtitution agreeth with M^r. Ainſworths deſcription of a conſtitution. true, then we agreeing vntounto this, our Conſtitution is true: the forme whereof is, ſaith he, Order. Firſt, then we are a gathered and vnited people by the word, into the profeſſion of Chriſt; and knit by Baptiſme, and the Communion, and thus, firſt, vnderunder one Soueraigne authoritie; and ſecondly, tyed to this honour of Chriſt by wholeſome Lawes. Secondly, they are gathered into Order, as was the Common p. 127wealth of Iſrael, for in that policie, perſons were gathered into Families; Families brought into Cities; Cities vnited into Tribes; and Tribes ſubiect all vnderunder one Supreame power; vnderunder whom were others, both in the Church & in the Common wealth in this order alſo of Superioritie, one ouer, and an other vnderunder an other; the Church and Common wealth, being one commixt bodie in policie, vnderunder one King; ſo as the offices of the ſeuerall members might be diſtinguiſhed in their ſpeciall ends, and manner of working, but not be diuided bodies altogether one from another in matter of Gouernment, in which the high PrieſtDeut. 17.Deut 17 did intermeddle about ciuill affaires, as well as others, not Church-men, as wee ſay. M^r. Ainſworth acknowledgeth and teacheth, that all are Church men, though imployed in ciuill cauſes; for the diſtinction of Clergie, and Lay-men (ſaith he) is popiſh. Hee holds alſo that the people hauehave authoritie to meddle in Church gouernment, to appoint Tradeſmen to ſit with their Paſtour in caſes of Excommunication; why then may not the authoritie of Princes be as ſufficient to allow Clergie men, as wee ſpeake, to meddle in Common wealth matters, if they be held fit, vponupon occaſion, not neglecting thereby their Miniſterie, no more than the high Prieſt did omit his Prieſt-hood, though he ſat now and then in other cauſes? Hath a Layman more libertie for to meddle in matters of the firſt Table, than a Miniſter to hauehave to do in matters of the ſecond, being called thereunto? Is matters betweene man and man any thing but righteouſneſſe? and is not a Miniſter to teach that? and if he ought to teach it, may he not ſee the ſame put in execution, euen by authoritie giuen vntounto him? an Elder, that is, a Church man, a Miniſter, is commended for ruling well, 1. Tim. 5. beſides his labour in the Miniſterie. And thus is the Common-wealths Order in Iſrael here obſerued: perſons are gathered into Families, Families into Pariſhes, Pariſhes into Dioceſſes, Dioceſſes into Prouinces; and all vnderunder one Supreame regal authoritie: vnderunder whom in church & Common-weale are other in ſuperiority p. 128and inferioritie one to an other, for well ordering this bodie knit together, as was the ſame in Iſrael. If all things were anſwerable to this Order, were there any better, or more exactly agreeing with the Order in Iſrael? Thirdly, I ſay, this is alſo diuine vniting of vsus together: firſt, becauſe it ſo agreeth with Gods Order vnderunder the law: ſecondly, becauſe the Kings authoritie, which is Gods authoritie, hath ſo vnited vsus, by his eſtabliſhed lawes. This Order is more order, then that confuſed meeting of ſtragling priuate perſons, who vnderunder pretence of Chriſtian libertie, will liue vnderunder no law, but doe what to themſelues ſeemeth good; of which the holy Ghoſt complaines, and renders a reaſon, Iudg. 17. 6. & 18. 1. & 19. 1. becauſe there was no king in Iſrael. He cryes not out for the want of an Eccleſiaſticall Conſtitution, the Order of Aaron appointed by Moſes was then among them, but he laments the want of a King, without whom men did what they liſted. Such a complaint may bee iuſtly taken vp againſt theſe, who doe what they liſt; now Browniſts, now Anabaptists: one allowes that, another this, a third would hauehave hee knowes not what. One halfe Excommunicating another halfe; they be full of varietie, inſtabilitie is their Chriſtian libertie. Aske ſome returned from them, what troubles for eueryevery trifle, what carping and cenſorious ſpirits ariſe vp in them? They be a diſquiet Sea, neuer without ſome ſtormes ariſing; they be a very Babel, for that they hauehave no King in their Iſrael: that is, of their Conſtitution, to keepe them in obedience. The Holy Ghoſt complaines three times for the want of a King, to ſhew what a good thing it is to hauehave a King in Iſrael; without whoſe authoritie, though there be the word, and a conſtituted Church, yet will men doe what they liſt. Marke and conſider; the happineſſe herein, and their miſerie.

5Fiftly, We are a true conſtituted Church, if their deſcription Reaſon for our Conſtitution.of the Church: be true: for though I hauehave ſhewed how falſe it is; yet ſithen they maintaine it for true, it is enough to proue by their owne iudgement againſt themſelues, that p. 129we be a true Church. Now that the Church of England agrees If their deſcription of a Church be true, wee are a true Church conſtituted.fully with their deſcription, it ſhall appeare by the particulars, of this definition of theirs, ſet downe in their Booke to the Kings Maieſtie, Page. 44. in the third Poſition. EueryEvery true viſible Church, is a Companie of people called, and ſeparated from the world by the word of God, and ioyned together by voluntarie profeſſion of the faith of Chriſt in the fellowſhip of the Goſpel. 11. That wee are a Company of people none deny. 22 Wee are Called, We are called.Some internally, as the fruits of the Spirit witneſſeth, and all externally, as the generall profeſſion of eueryevery one declareth. 33. Separated Separated.from the world; in that wee by Profeſſion, Lawes, and Publique meetings, are ſeuered from Iewes, Turkes and other Heathen: alſo from Papiſts, Anabaptists, Familiſts, Arians, Browniſts, and all ſuch Heretiques, and Schiſmaticks, which is further manifeſt by our Publike condemnation of them, & alſo by infliction of puniſhment vponupon them, for their wicked practiſes: thus are we fiue waies ſeparated from falſe Religions and Aſſemblies. Obiection. Now if it be ſaid, it is not a perfect ſeparation from all corruptions, and from all men of ill conuerſation. Anſwere. I anſwere, not to come to perfection of a thing, takes not away the true being of it in that whereto it is come. There is in no man perfection of ſanctification, nor any example of any Church free from all corruption, and all corrupt men of the world, but either in publike or priuate were ſomewhat ſhort of this perfect ſeparation in practiſe. It is enough for the preſent purpoſe, that we can, proue that we hauehave made a ſeparation, for in their deſcription they only nominate ſimply a ſeparation, without mentioning any degree how far, their minde in that is not manifeſt herein yet vntounto vsus. 44. By the word of God. Thus alſo hauehave I proued, that our Church was called: whether hereby be meant, the Miniſterie of the word, or Magiſtacies lawfull power commended and bleſſed in reformation of the Church by the Word: for that may be ſaid to be done by the Word, which is done by the allowance thereof. 55. Ioyned together. Thus is alſo our Church, as alſo I hauehave p. 130proued and declared how. 66. By voluntarie profeſſion. For Profeſſion it cannot be denyed, but perhaps they doubt,We be voluntarie profeſſours, and how. how it may be held a voluntarie Profeſſion. But if they conſider theſe things: firſt, our Soueraignes voluntarie Profeſſion with the Honourable Counſell; for who compels them? ſecondly, the free proceeding of the Honourable houſe of Parliament, where it is allowed for eueryevery one to ſpeake freely, and the good Lawes made to eſtabliſh Religion, and to puniſh offenders with free conſent: thirdly, the Communalties free choſing of Parliament men, who are their **Neh. 10. 29. Leu. 4. 13. 15.Neh 10:29Lev 4:13Lev 4:15mouth and heart in their proceedings: fourthly, if to theſe generals, there be added, the free contributions of many Congregations, for the maintenance of the Miniſterie of the word, the many thouſands that ſeeke abroad for inſtruction, without enforcement of law, there is no reaſon to iudge our Church vnuoluntarie Profeſſours. What if ſome diſſemble? who knowes it certainely? what if ſome come for feare? yet ſo long as they are at a choiſe of two things, either to ſuffer puniſhment, or to profeſſe Religion, can they be ſaid not to come therefore voluntarily, ſithen that where there is a choſe, there is a kinde of freedome? They may ſee then that we are a people voluntarily profeſſing, this cannot be denyed, except they can proue, that for ſome, the profeſſion of moſt and the chiefe are not to be eſteemed. 77. Of the Faith of Chriſt: they here ſhew not what Faith, neither the kinds, nor degrees of Faith: nowWe hauehave Faith in Chriſt. certainely can any thinke, but that we all doe profeſſe the Faith of Chriſt; that is, either, that Chriſt is Hyſtorically, or that Chriſt is a Sauiour, and ſuch to hold on temporarily, or els, that he is, to ſo many as certainly beleeue in him, to ſaluation, a bleſſed Redeemer? If in but ſome of theſe wee hauehave the Faith of Chriſt, we do anſwere to the deſcription, ſithen they mention onelyonly a Faith of Chriſt: but wee hauing theſe faiths, all Hyſtoricall, ſome temporarie, & ſome iuſtifying Faith among vsus, we herein by their deſcription are a Church of Chriſt. 88. And laſtly, in the fellowſhip of We hauehave fellowſhip in the Goſpel.the Goſpel: firſt, the truth of the former doth inferre this p. 131neceſſarily, for we cannot be a company voluntarily gathered into the profeſſion of the faith of Chriſt, & not be in fellowſhip of the Goſpel: ſecondly, becauſe we are al one body, & all more or leſſe partaking of the doctrine of the Goſpel, and of the Sacraments of the Goſpel: As hee that in ſome thing doth ioyne with men in ill, though he be not abſolute with them in all things, hath fellowſhip in darkneſſe: ſo on the contrarie is it true, touching our fellowſhip in the Goſpel; there may be a true followſhip in the Goſpel, though ſuch as be ſo therein be ignorant of verie manie truths, els were not the Apoſtles in that followſhip before Chriſts Aſcenſion, who were ignorant of many things, and ſlow of heart to beleeue all that the Prophets had ſaid; ſoLuke. 24.Luke 24 the Hebrewes after much teaching; and if corruptions ſhould hinder, then the Corinthians had not been in the fellowſhipHeb. 5. & 6.Heb 5 of the Goſpel, whether we reſpect the Doctrine of ſome in a maine point of Religion, touching the reſurrection, or the ill liues of ſome among them. I ſee not therefore how they can deny vsus fellowſhip in the Goſpel, more than theſe, or all the Churches of God in the world.

6Laſtly, if the Church of Rome, be in a true Conſtitution, Reaſon that our Conſtitution is true.then much more may it be concluded truly, that our Church hath a true Conſtitution; being in a ſtate reformed much from all the groſeſt errors and abſurdeſt corruptions thereof. Now whether the Church of Rome be in a true Conſtitution or no, I leaue it to the Reader to iudge vponupon theſe Reaſons.

Firſt, in reſpect of the time paſt, and firſt planting thereof by Apoſtolicall authoritie, in Saint Pauls time, Rom. 1. and thus I reaſon after M^r. Iohnſons owne faſhion;In his anſwere to M^r. White, Page. 15. who vſeth the like defence for the Church of Iſrael, committing Idolatrie in the Wilderneſſe; and ſaith, that they were in that Idolatrie Gods people, by a former Calling. If the reaſon defend them in the very act of Idolatrie, why may it not be a reaſon for the Conſtitution of the Romiſh Church, though it be Idolatrous and Antichriſtian?

Secondly, in reſpect of the time preſent, becauſe Antichriſt, p. 132that is, that Head with his bodie ſitteth in the Temple of God. 2. Theſ. 2. 4. which muſt be vnderſtood viſibly in reſpect of the truths of God in Doctrine, & truths in ordinances of Chriſt held there (how foulie ſoeuer they be corrupted) of which Gods people among them pertake in his merciemercy to their ſaluation, & others from time to time hauehaveSe Catal. Teſtiū. veritatis. maintained openly to the preſeruation of ſome fundamentall points of the Apoſtolicall Conſtitution. Now the Temple of God, in which he ſitteth, hath a true Conſtitution, in which reſpect, that Church is in a true Conſtitution.

Thirdly, If the children of the ten Tribes, in their Apoſtaſie, through Ierobeams idolatrie, might be called the children of God by circumciſion, the viſible ſeale of Gods couenant; then why may not the litle ones in the Romiſh church, be called Chriſts, for that they hauehave receiued true baptiſme? If ſo; it hath a true Conſtitution by true Baptiſme in their children, who are Chriſts thereby, as the children of the Iſraelites were the Lords by Circumciſion, till by education they be made Antichriſtian, and by that offered vp to Antichriſt, as the children of the Iſraelites became Molochs, by the Fathers offering of them vp vntounto him, as Ezechiel ſpeaketh.

Fourthly, Poperie or Antichriſtianiſme begun not out of Chriſtianitie, as taking vntounto it ſelfe truths from true Chriſtianiſme, but was and is idolatrous and hereticall corruptions brought in by Sathan vponupon the profeſſion of Chriſtian faith, and into the Church of God; in which, as is ſaid, Antichriſt ſitteth: So as it doth not diſanull wholy Chriſtianitie, but corrupteth it, and couereth it ouer with corruptions, as Iobs body was with ſores: of which ſimilie touching this point, ſee more at large following.

Fiftly, if that Church need onelyonly a Reformation, then it hath not made a nullitie of Religion, and ſo hath not loſt the firſt Apoſtolicall conſtitution totally, but it needeth onelyonly reformation, which euer preſuppoſeth truths held which are ſufficient to iudge men to be Chriſtians, the corruptions being taken away. There is required eyther onelyonly p. 133a reformation, or a new plantation; but not this, and therefore onelyonly the other; for ſo wee and all other Chriſtian Churches which are come out of Babilon, doe hold it ſufficient that wee are reformed from her corruptions, and do not need any primarie couenanting or Baptiſing as in the firſt Planting; which would follow, if wee needed more then a reformation. This Romiſh Church muſt be dealt with onelyonly as the Church of God was in Iudah: It fell often to groſſe and Heatheniſh Idolatrie, and ſo brought vponupon the true Conſtitution an Heatheniſh worſhip; of which, when God raiſed vp good Kings, they were reformed, which was thus: Firſt, what good the Church held in her fall, that was retained, as being of the true conſtitution: Secondly, what euils were brought in vponupon the Conſtitution were remoued and caſt out: Thirdly, the good things, which for theſe euils brought in, were eyther laid aſide, or caſt out, the ſame were againe brought in, and vſed as at the firſt. Theſe things are apparant in the dayes of the good Kings of Iudah, when Religion was reformed, eſpecially in the dayes of Hezechias and Ioſias. 2. Chron. 29. & 30. & 34. & 35. And thus was the Church reformed, and not newly againe conſtituted, for that they held the conſtitution in ſome ſort, by a profeſſion of truths, and by Circumciſion, although Idolatrie was committed of them: So is it with the Romiſh Church, which ſtandeth in a true Conſtitution by profeſſion of very many maine truths, which are truely of the Apoſtolicall conſtitution, as alſo by Baptiſme, which we doe hold true in the ſubſtance, which if they doe retaine, and therein agree with vsus, laying aſide their gloſſes and corruptions, euen their Antichriſtian abhominations, and bringing in what good things they hauehave laid aſide, what doth let, but that by ſuch a reformation, wee may iudge them a true Church, as now iuſtly we doe condemne them for Antichriſtian, not in reſpect of their Conſtitution, but in reſpect of their abhominations, brought vponupon the conſtitution, and of the good things caſt out by them? for which Antichriſtianiſme wee doe ſeparate our ſelues from p. 134them, as others may in the like caſe. And thus by theſe ſixe reaſons hauehave I proued, that our Church is truely Conſtituted.

Reply vntounto Mr. Ainſworths Anſwere to this firſt Errour.

WHat M^r. Ainſworth can ſay hereto I know not; what hee hath ſaid to my former booke, let vsus ſee: hee denyeth vsus to hauehave a true conſtitution by two reaſons: firſt, becauſe (ſaith hee) all prophane, wordly, and wicked perſons are receiued, as the matter whereof the Church is builded, contrary to Leu. 20. 24. 1. King. 8. 53. Acts. 2. 40. and 19. 8. 9. Iohn. 17. 16. 2. Cor. 4. 14. 17. 18.

I anſwere, firſt, theſe words inſinuate, as if wee were receiuing A difference betweene admitting into the Church & retaining of men already in it.in ſtrangers into the Church, as if the Church were in planting; which is deceitfull dealing with his Scholers, wee cannot be ſaid properly to be receiuing ſuch into the Church, as be already in it, but wee retaine them that are in. It is one thing to receiue wicked men into the Church, and another to retaine the members that are in it already. Hee ſpeakes therefore improperly of vsus, if not abſurdly, eſpecially if hee vnderſtand the ſpeech of the Church of England, as hee ſhould, and as I doe in this point in hand.

Secondly, his accuſation is falſe, for we make not men matterHow men be matter of the Church. of the Church, as they be wicked or profane; but wee retaine them, becauſe they hold the ſame profeſſion of Chriſt with vsus, though in conuerſation they doe ſwarue from it, which ill demeanour wee condemne in them, by our Profeſſion, by Lawes: and this is manifeſt by puniſhment inflicted vponupon many, when they be lawfully proceeded againſt, and till then wee retaine them, hoping of their amendment.

Thirdly, his argument is of no force: what though p. 135ſome wicked be retained? will a falſe conſtitution thereuponThough the wicked be not caſt out, yet the conſtitution is not falſe. follow? Firſt, I demaund, is an honeſt ſocietie of Tradeſmen, a falſe ſocietie, becauſe ſome be retained among them who are vnhoneſt? ſecondly, I demaund, was the conſtitution of Corinths Church falſe, becauſe they had among them wicked men? why then did S. Paul call it a Church of Chriſt, and a company of Saints? what may alſo be ſaid of Thyatira, which ſuffred Ieſabel to teach, deceiue, and toReuel. 2. 20.Rev 2:20 commit fornication? what is to be thought of the Church of the Iewes, in Eſaias, and …eremies time, when the people as is before ſhewed, were wicked in a high degree, and the euill ſpread among all ſorts.

Fourthly, a people are matter of the Church by theirOutward profeſſion maketh men matter of the Church. profeſſion, though they erre in conuerſation; men couenanting in word, are in bond of ſocietie, though performance faile in many things among them: Hee was a Iew that was circumciſed, whether hee was borne of a Iew or otherwiſe, howſoeuer his life was; were not Elies Sonnes. Saul, Doeg, Nabal, Ioab, Abſolom, and ſuch wicked ones, Iſraelites outward by birth, by profeſſion, by circumciſion? And what hinders men borne of Chriſtian parents, profeſſing Chriſt, and baptiſed to be Chriſtians, though they be of ill conuerſation? If ſuch Iewes were not denyed to be true matter then, what lets theſe Chriſtians to be true matter now? I ſay true matter, for there is a difference betweene true, good, bad, and no matter. Theſe by being ſo borne, ſo profeſſing, and baptiſed, be true matter, though not good: of this diſtinction hauehave I ſpoken before in my other booke. Page 112. 115. Whereto Mr. Ainſworth ſaith almoſt nothing, let him eyther anſwere now directly hereto, or elſe ceaſe to deceiue in this point.

Fiftly, what is the reaſon, that a mixture of good, andA mixture of good and bad in conuerſation are not falſe matter of a Church neyther before God nor men▪ ſome bad in a Church, ſhould more make that Church a falſe Church, then a mixture of thoughts, holy and vnholy, fleſh and ſpirit in a man, ſtriuing one againſt another continually, ſhould make him a falſe Chriſtian? But as Rebecca was a true wife of Iſaac, though ſhee had two contraries, an p. 136Elect and Reprobate within her; ſo is the Church of England a true wife to God; though ſhe hauehave within her Eſaus with Iacobs.

Sixtly, and laſtly, If wicked men intermixed make a falſe matter, it is ſo in reſpect of God, or in reſpect of men: if they ſay of God; I anſwere, firſt, that God in his word doth acknowledge the mixt Iſraelites his people, and therefore is not hee to be made Authour of this their errour. Secondly, if it were ſo in reſpect of God, who ſeeth all men, as they be, then ſhould there be no true matter of a Church euer; except they will ſay, that no Hypocrites are in a Church, which though before men they be holy, yet before God they be diuels, and ſo hee holds them, as hee did Iudas, before he was manifeſt to be a traitour before men. If they ſay, it is a falſe matter in reſpect of men; I anſwere, firſt, that God by his word cals not a people his Church, becauſe men ſo iudge of them, nor for any of their vpright walkingsDeut. 7. 7. 8. with cap. 9. 5. and compared with Eſay. 1. & 5. &c.Deut 7:7Deut 7:8Isa 1 with men, but becauſe hee hath taken them to ſerue him; hath couenanted with them, to hold them his people, though they doe prouoke him to wrath often, and before men be in ſome things as the very Heathen. Secondly, the Prophets and Apoſtles, who were men and ſaw how it was with the Churches in their times, do not ſo iudge Churches falſe Churches before men vponupon this ground. Therefore this poſition of his, is neyther true in reſpect of God, or in reſpect of man, if eyther God, or his Prophets or Apoſtles, may hauehave credit with them.His alledged Scriptures doe not proue his poſition.

Now to his alledged Scriptures, I anſwere, though hee ſay, they be plaine and manifeſt for his aſſertion, yet they doe not afford him this aſſertion, that a mixt companie, is a falſe Church.

The firſt place is in Leu. 20. 24. where it is ſaid,Leu. 20. 24. expounded.Lev 20:24 that God ſeparated them from other people. The place is miſerably wreſted from the ſenſe, and falſely applyed, for by ſeparation there is meant, a ſetting a part Abrahams poſteritie to a ſpeciall ſeruice of God, and therein to be a people differing from all the world. And by other people, is p. 137meant ſuch as worſhipped not the true God; what is this to vsus, who worſhip Ieſus Chriſt, and are alſo a people ſeparated from other nations, ſuch as is there vnderſtood? ſo the place maketh much for vsus, and nothing to his purpoſe. Let him produce a place to proue that Iſraelites were to ſeparate from other Iſraelites for their corruptions, as falſe matter: elſe his proofe is nothing, but if hee would endeuour it to deceiue others, let it be before noted, that the contrary is plaine from the word: for euen when Moſes ſpoke from God of this their Separation from others, euen then ſpoke hee of the Iſraelites as a corrupt people among themſelues, Deut. 9. 6. 7. 8. and Num. 14. 22. 33. 35. And yet he tels not the godly of any Separation, to be a body from that mixt Aſſembly. Moſes was no Browniſt, nor any other Prophet of God, to teach this Schiſmaticall Donatiſme. God ſeparated them from Heathen, but hee ſeparated not one part of them from another, becauſe ſome bad ones were among them. I ſeparate them from the Heathen (ſaith God) doth it therefore follow; Ergo, ſeparate one from another? from one kinde we cannot conclude an other, for this is a ſpeciall ſeparation, and as it is meant, ſo is the place to be vrged, and not otherwiſe, for if it be, it is but abuſed.

The ſecond place, is 1. Kings. 8. 53. This place is the very1. King. 8. 53.1 Kgs 8:53 ſame with the former; and ſo hath the ſame anſwere: this Anſwerer would ſeeme to affright men with number, becauſe he wants places of weight.

The third place is in Acts. 2. 40. If it be obſerued, toActs. 2. 40. expounded.Acts 2:40 whom S. Peter ſpeakes, the Anſwere is ſoone and truely made. Hee ſpeakes to the Iewes, and of ſuch Iewes as oppoſed Chriſt, and denyed him to be Chriſt: How followes this to vsus, from Iewes, who renounced the very foundation, euen Ieſus Chriſt, whom we doe profeſſe to be the true Meſſias, and ſo hold him? The holy Ghoſt ſaith; forſake thoſe that deny Chriſt; Ergo, ſaith this Browniſt, forſake ſuch as doe profeſſe him to be Chriſt Let him ſhew mee by what rule of reaſon this can follow. If conſcience of holy vſe of p. 138Scripture were in them as they pretend, thus would they not make it a noſe of waxe to frame it to their vaine fantaſie, as they here wickedly do. The ſcope with the true ſenſe, applyed to a like caſe, is a true allegation of Scripture, elſe is it but a wretched abuſe thereof.

The fourth place is, Acts 19. 8. 9. Why the 8. verſe is alledgedActs. 19. 8. 9. anſwered.Acts 19:8Acts 19:9 I ſee not, except againſt themſelues: for firſt, the Apoſtle went into the Iewiſh Synagogues, to condemne our ſcrupulous Separatiſts, who refuſe our Churches: ſecondly, hee deſputed openly and boldly, theſe runne here into corners, or elſe voluntarily flye their Country to ſpeake and write there their pleaſures. Thirdly, the Apoſtle taught, onelyonly the things appertaining to the kingdome of God, and no other then what before had beene taught by Moſes and the Apoſtles. Acts. 26. 22. 23. when theſe teach in their particular way, their owne conceits, as is proued, and ſhall be after further manifeſted. The ninth verſe carryes onelyonly a ſhew as they looke vponupon it: a ſhew I ſay, onelyonly in their eyes; but not indeed ſo to any iudicious Reader. For if they alledge this to maintaine their Separation from vsus, then it prooues not their purpoſe, vnleſſe we grant our ſelues to be a people hardened, diſobedient, and ſpeaking euill of the way of God before the multitude, and that their way is that way of God, which is the whole matter in controuerſie. Secondly, if their way were Gods way, yet this place is not againſt all, but againſt certaine that were hardened; and therefore vnleſſe they hauehave ſpoken to all our Church, and diſputed with vsus, and ſo hauehave made their way knowne to all, and that all are found hard hearted, this place helps them not. If they alledge it, to proue that in the true Church there are not a mixt people, let them draw an argument from it, and ſhew how it followes from thence. The place teacheth that the members of the true Church are to ſeparate from the obſtinate wicked, who will not be won to the Church: ſo here is of ſome true members of a true Church, departing from ſuch as be not the church, but not of members of the true church forſaking members p. 139of the true Church, or one true Church forſaking another for ſome corruptions, and therefore it is not to the purpoſe. This may be retorted vponupon themſelues, for theſe Browniſts ſpeake euill, yea, and with obſtinacie blaſpheme our holy exerciſes, the preaching of Chriſts word, the adminiſtration of the holy Sacraments among vsus, as I hauehave in my former Booke ſufficiently declared. And therefore are wee rather to flye from them, then they ſhould hence conclude to depart from all vsus.

The fift place is Iohn. 17. 16. This is vnderſtood of theIohn. 17. 16. anſwered.John 17:16 elect onelyonly, ſuch as are ſo not of the world, as Chriſt Ieſus himſelfe was not of the world; the whole prayer of Chriſt teacheth this expoſition, and hee euidently ſhewes what hee meanes by ſuch as are not of the world, ſuch as hee ſaith, hee ſanctifieth; ſuch as he prayeth to the father for; ſuch as are one in the Father and in the Sonne, in whom Chriſt is, and to whom hee giues his glory, they behold it, and are where hee is, and the louelove of the Father vntounto Chriſt, ſhall be in them. Therefore theſe words are vnderſtood onelyonly of the Elect, that are ordained to life. Now then to vrge this place, thereby to teach ſuch a ſeparation in the viſible Church, as here is meant, is to ſeclude all reprobates, all hypocrites, out of it, and to eſtabliſh it onelyonly of a people ordained to eternall life, which who they be, man knowes not, therefore the Apoſtles admitted of Simon Magus, of Demas, for their profeſſion, not becauſe of their election, which they knew not, as appeares by the ſtory. Thus therefore is this Scripture egregiouſly abuſed being vnderſtood of the inuiſible members, to be applyed to the viſible members: but this is a common deceit among them, which the ſimple ſee not; but ſwallow vp eueryevery text vnchewed, as ſeruing their turne, if it ſmell but of a ſeparation, or forſaking of the world; they neuer regarding how it is to be taken If this anſwerer ſhould childiſhly obiect that our Sauiour ſpeaketh of his Apoſtles, who were viſible members, and of ſuch alſo as were to be called by the word, which they ſhould preach, verſe 20. I anſwere hee ſpeakes of viſible members indeed, p. 140but not of all viſible members, but of the elect in the viſible Church. Theſe two differ much, ſometime, a viſible member, and one alſo Elect in the viſible Church; euen as much as a Reprobate, and one ordained to life: the perſon of the man may be ſeene, but his election cannot. So then though here Chriſt ſpeake of ſuch as be in the viſible Church, yet hee ſpeakes not of them, as they be members thereof before men; but as they be indued with heauenly graces, and holy before God, as is euident by that which is ſaid, and proued from the text.

The ſixt and laſt Scripture is 2. Cor. 6. 14. 18. This place2. Cor. 6. 14. 18. expounded and anſwered fully.2 Cor 6:142 Cor 6:18 is one of their common places, to which they doe runne vponupon eueryevery occaſion, as their ſpeciall weapon to fight for Separation, and to defend the ſame. But this is very like the former, a flouriſh to deceiue the ſimple: and for that it is ſo much vrged by them, I will the more ſtand vponupon it, to cleare the ſame from their wretched abuſe of it, in the iudgement of any iudicious and learned Reader: in which let theſe things be obſerued.

Firſt, the Occaſion: The Corinthians were a people conuertedThe Occaſion. to Chriſtianitie, and yet liued in ciuill ſocietie among Infidels, called Gentiles; of which ſome perhaps being their friends and kinsfolkes after the fleſh, would inuite them to their Idoll feaſts, as may ſeeme. 1. Cor. 10. 27. to which ſome would goe, and eate of the things ſacrificed to Idols, euen in the Idoll Temples, as is manifeſt, by 1. Cor. 8. 1. 10. which ſome held as an indifferent thing, becauſe they had heard the Apoſtle teach that an Idoll was nothing. 1. Cor. 8 4. and ſo they made no conſcience of things externall, but thought any thing lawfull therein in that reſpect. But the Apoſtle ſhewes it to be a defilement by Idolatrie, which he commands to fly from. 1. Cor. 10. 14. and here dehorts from. Now the occaſion here with vsus is not alike, we dwell not in ciuill ſocietie with Idolaters, but vnderunder a Chriſtian King, and with a people profeſſing Chriſt: here is no publike Idols ſet vp, nor any feaſting in honour of them, wherto wee are inuited. If any ſecret Idolatry be committed, and p. 141any inticed thereunto, then the occaſion being the ſame, the place is of force againſt ſuch, but no defence for theſe mens Schiſme, from our publike Aſſemblies.

Secondly, The ſcope of the 14. 15. 16. verſes is ſetScope. downe in the verſe 17. that the beleeuing Corinthians profeſſing Chriſt, the true God, ſhould ſeparate and come out from among the Gentiles, Infidels; which ſeparation and comming out, is expounded in the words following: that is, touch no vncleane thing. By touching, is meant a partaing with them in their euils; according to that in the Epheſians chap. 5. 11. HaueHave no fellowſhip with the vnfruitfull workes of darkeneſſe, but euen reproue them rather: theſe laſt words ſhewing what it is to hauehave no fellowſhip with them, it is by words to reprooue them, in iudgement to condemne them, in affections to hate them, and in conuerſation to auoid them; ſo touch we no vncleane thing.

Now here ſee this Anſwerers Scope, why hee alledgeth this place, to wit, to proue, that none of lewd conuerſation are true matter of the viſible Church. How agrees the Apoſtles Scope, and this mans drift together? If Chriſtians muſt ſeparate from Gentiles, then are not men of ill conuerſation, profeſſing Ieſus Chriſt true matter of a Church: or thus; If true beleeuers muſt auoid ſinne, and eueryevery vncleane thing, then the wicked and prophane are not of the viſible Church. What a madde Argument is this? Here is Tinterton Steeple, the cauſe of Goodin Sands.

Obiect. But it may be they will ſay, that Gods commanding the beleeuers to ſeparate from the wicked, is his reiection of them, and if all the godly would performe the Commandement, there ſhould be no wicked among them: and thus by the Lords reiection they be not, and by the godly mens obedience, they ſhould not be of the Church. I know not how poſſibly they ſhould defend this Scripture for themſelues, but thus.

Anſw. But hereto I anſwere; they force more from the words, then the Lord giues them, if they happily ſhould p. 142make this Obiection: for God commands not his to ſeparate wholy from all the wicked, but from wicked Infidels, Gentiles, Idolaters, Iewes, Turks, Papiſts, the very Societies of theſe are to be left as no people of God; ſo all the Church falling into that ſtate of Infidelitie, and ſo iudged of the Church, and therefore ſuch are to be ſeparated from, and hereto tends this place: but for other wicked, which liue in the ſocietie of the godly, another courſe is to be taken; to ſeparate onelyonly from their priuate familiaritie, and if they will not be reformed, then other courſes are to be taken with them, as their ſinne of obſtinacie deſerues. For theſe differing things are to be euer obſerued: firſt, a differing betweene, a ſeparation publike of the godly from among ſuch as are no Church, and a priuate ſeparation of the beſt members of a true Church, from the worſt ſort in it: ſecondly, between the wicked remaining among the godly, & the godly being of the fellowſhip of the wicked; thirdly, betweene the wicked in life, holding the publike profeſſion of the Church in the Church, and wicked out of the Church, denying the Faith: fourthly, a difference betweene ſeparation in priuate from the wicked in the Church, and a ſeparation from Gods ordinances in the Church, for ſuch wicked mens ſake. Laſtly, betweene the godly ſeparating the wicked from among them, and themſelues breaking ſocietie with themſelues, becauſe of ſome wicked perſons. Theſe things miſtaken, Separation is diſorderly performed, and wickedly practiſed, and ſuch places as this hereby miſalledged, to the vpholding of an vngodly Schiſme, and breach of true and lawfull peace.

Thirdly, The matter found fault with here, is the beingThe matter entreated of. of ſuch together one with another, as ought not to cohere in one, which being together is ſet out, firſt, in the matter, manifeſted in theſe tearmes, Ʋnrighteouſneſſe, Darkeneſſe, Belial, Idols: ſecondly, in the maner of the being together; to wit, as being one with them, which is noted in theſe tearmes, Yoked, Fellowſhip, Concord, Partaking, Agreement, which is in ſumme thus much, beleeuers are not to be with the wicked in their vnrighteouſnes, in their ſtate p. 143of darkeneſſe, as they be vnderunder Belial, the Deuill, and are Idolaters, as if they were yoke fellowes in one Societie and Communion, liuing therein at one, and pertaking with them in their euils, and ſo agreeing together. What now is this to helpe the way of the Separatiſts, who doe forſake here not Darkeneſſe, but light; the preaching of the word with vsus and among vsus: not vnrighteouſneſſe, but the godly fellowſhip of many fearing God: not Belial the Diuel, but God, whom they hauehave found euen powerfull among vsus and vsus: not Idolls, for what Idols are here ſet vp in our Aſſemblies to be worſhipped, but Gods worſhip and diuine exerciſes? If the matter hereſerue their turne: Marke Reader well, they muſt proue vsus all to liue; firſt, in darkeneſſe: ſecondly, in vnrighteouſnes: thirdly, to be in league with the diuel: fourthly, that wee be Idolaters, and Idols ſet vp among vsus, and that we all doe as one body cleaue together, as couples yoked in that fellowſhip and communion, liuing ſo, partaking in euill with concord and agreement: If he doe not proue this againſt vsus, he gets nothing by this place but condemnation with God, and ſhame with all wiſe and vnderſtanding Readers, for ſo vrging this place againſt our Church.The perſons ſpoken of.

Fourthly, The perſons to be ſeparated from, here mentioned do nothing fit his turne to produce this place againſt vsus, for he ſpeakes here of Infidels, ſuch as were no members of the Church: Gentiles, that had not entertained any Profeſſion of Chriſt, ſo as the Argument is from no members of the Church, to members of the Church, in which kinde of reaſoning there is no force of conſequence. Becauſe Infidels, Heathen Pagans, Idolaters, led by the diuell, are no matter of a true Church: Ergo, Chriſtians profeſſing Ieſus Chriſt, yet not in life anſwerable to their profeſſing, are no true matter of the Church: I leaue him this conſequence to proue, if he cannot, let him lay his hand on his mouth.

Fiftly and laſtly, The perſons to whom the Apoſtle ſpeaks, ſhew that he alledgeth not the true meaning of the place; for euen then, when this doctrine of Separation from the p. 144Heathen was taught, there were of the Corinthians, who herein did in ſome ſort pertake with the Heathen, they were a mixt company; there were among them diſſentions and diviſions; 1. Cor. 1. 10. 11. 12. Enuying, there were men carnall: 1. Cor. 3. 3. there was open inceſt; 1. Cor. 5 1. 2. there was a great abuſe of the Sacrament; 1. Cor. 11. drunkenneſſe; contempt of the poore; one going to law with another vnderunder Infidels; 1. Cor. 6. giuing of offence to the weake; 1. Cor. 8. pertaking with Idols in eating in Idoll Temples: 1. Cor. 10. vaineglorious abuſe of gifts in the publike Aſſemblies; 1. Cor. 14. Hereſies, ſome not beleeuing the doctrine of the Reſurrection. 1. Cor. 15. Yea, matters were ſo out of frame, as the Apoſtle beſeecheth them to be reconciled to God. 2. Cor. 5. 10. They ſuffered euill men vnrepentant among them, guiltie of vncleanneſſe, Fornication, Wantonneſſe, Strife, Backebitings, Whiſperings, Swellings, &c. 2. Cor. 12. 20. 21. Can worſe be ſaid of any in our Church? doe any of vsus receiue the Sacrament drunke, or deny the Reſurrection? yet note for all theſe things in Corinth, how well in generall hee ſpeakes of all, for the graces in ſome, read theſe places. 1. Cor. 1. 2. 4. 9. 30. and 3. 23. and 4. 15. and 9. 2. and 11. 2. and 2. Cor. 7. 11. 12. 13. Secondly, how hee teacheth not the godly to hold the wicked a falſe matter, neyther to gather themſelues together from among the other, but to admoniſh one another, to auoid priuate familiaritie, as Caluin expounds the 1. Cor. 5. 11. and to caſt out ſome. Hee neuer taught the better ſort that they were polluted, except they ſeparated. This Luciferian Schiſme, and Phariſaicall pride was farre from his thoughts, and Gods Church then. If this place be good againſt vsus, and ſufficient to proue bad liuers to be falſe matter, a mixt companie no church of Chriſt, and that the Separatiſts Schiſme is hereon grounded, the ſame had beene alſo as good againſt the Church of Corinth, and the Apoſtle would hauehave vrged them to this Browniſticall practiſe, but neyther doth the Apoſtle ſo apply it, neyther did the better ſort ſo practiſe, eyther there, or in any of the churches in Aſia, in which was giuen as iuſt p. 145cauſe of Separation, as they can take againſt vsus here. And thus much for his firſt reaſon, that the matter of our Church, as he ſuppoſeth, is not true.

His ſecond reaſon againſt our Conſtitution is, the orderM^r. Ainſworths ſecond reaſon againſt our Conſtitution confuted. of our gathering, and the cauſe; to wit, conſtraint of authoritie: for the Order, I hauehave alreadie ſpoken of it: and if they like not my anſwere, I referre them to what Doctour Willet hath written, in his fift generall Controuerſie: alſo to Doctour Downchams Sermon vponupon Reuel. 1. 20. which they hauehave not anſwered.

Reaſon. 1 For the Conſtraint; I anſwere, that firſt in the plantingOur Conſtitution was of voluntarie profeſſours. of Chriſtian Religion, in King Etheldreds time, King of Kent; he and innumerable others voluntarily embraced it, as this Anſwerer confeſſeth, Page 231. therefore at the firſt we were not conſtrained.

Reaſon. 2 Secondly, at this laſt time of Reformation we were not conſtrained: for firſt, her bleſſed Maieſtie, with many others begun a voluntarie Reformation, they were not conſtrained then; for who could but God? ſo if hee ſpeake generally of all, it is a fallacie, a dicto ſecundum quid. Secondly, the Supreame power gathered, they made Proclamation of her Maieſties godly intent, which was a kinde of teaching, whereto the people yeelded voluntarilie, for any thing that any man can ſay to the contrary, and howſoeuer it be, that the inferiours came not to conſent, yet if all the chiefe did it voluntarily, it is accounted in ſuch a caſe the Act of all. Exod. 19. 3. 7. 8. Ioſh. 4. 2. 8. Hence it is, that when God gaue Princes to rule his people, theirPeople are iudged to be according to their Gouernours. Actions are ſpecially recorded; the ſtate of the people in them commended or diſallowed; and the people in reſpect of the Gouernours ſcarcely mentioned; thereby giuing vsus to vnderſtand, where Kings and chiefe Rulers doe voluntarily receiue the truth, there the people are to be iudged ſo to profeſſe, as Princes doe, and as their Lawes command to be done. Thus wee may ſee how Aſae 2. Chron: 14. 2.is commended, that hee tooke away the Altars of ſtrange Gods, aſcribing all to him, as the principall; who did lead p. 146and command the reſt; to whoſe godly Commandement when the people did yeeld, though by his power ſome obeyed in feare, yet is it ſaid, that the people ſought the Lord, verſe 7. And therefore the people are accounted voluntarie profeſſours in their chiefe Gouernours, becauſe they obey their Soueraignes voluntary Commaundements made in their Profeſſion, for the aduauncement of Religion.

Reaſon. 3 Thirdly, Wee may be ſaid to be a voluntarie people, in reſpect of Baptiſme, to which Parents doe bring their children, and theſe children, from time to time, bring freely their children, to be made members of particular Congregations: ſo though the firſt were conſtrained to a Reformation, yet the children of ſuch ſtand in the free Act of their Parents, and ſo are to be iudged voluntary; becauſe when they come to the yeeres of vnderſtanding, they approue of their Parents act. How wee be otherwiſe by Parliament voluntary Profeſſours I hauehave ſhewed before.

Reaſon. 4 Fourthly and laſtly, grant that the people be conſtrained to worſhip God, it ouerthrowes not the ConſtitutionA great difference between planting and Reforming. in Reformation, betweene which and the planting there is among other this difference: that in conuerſion, at the firſt the Word muſt be preached, and by that meanes muſt men be brought to a voluntarie profeſſion without compluſion; to which purpoſe tend all his Scriptures alledged: but in the time of Reformation, Compulſion, the authoritie of godly Princes, is an approued meanes to bring and ſettle the people in order to the worſhip of God: A maſter cannot compell a man to be his ſeruant before hee be, but when he is, then if the ſeruant fall from him in the time of of his ſeruice, he may bring him againe by force: God vſeth to call at the firſt by a free meanes, but in Reformation after Relapſe, he vſeth other meanes. As Proclamation of Princes: ſo in Hezechias time, by which many returnedPrinces may compell their Subiects to Religion. from Idolatrie. 2. Chron. 30. neither were any reiected by ſo comming, as falſe matter of a Church, though they were not clenſed according to the purification of the p. 147Sanctuarie then: ſo then the Lord bleſſed Compulſion; and afterwards in good Ioſias time, who compelled the people, 2. Chron. 34. 32. 33. It is not vnlawfull for Princes by this example, to compell their Subiects to Religion, in reforming the Church; yea, and to binde them ſome way, for better performance of the duties of Religion: as by taking an oath, 2. Chro. 15. 12. Neh. 10. 29 by vrging ſome writing, whereto all muſt ſeale; Nehe. 9. 38. by offering a ſubſcription; Eſai. 44. …. by taking and giuing of hands; Eſdras. 10. 3. 9. Thus the Scripture records the Lords meanes vſed to recall men backe to the truth, and to confirme them in their ſtanding, that they may not fall againe. I demand, whether Religious Fathers may not force their children by threats, and correction to a religious Courſe: which if hereby they attaine vntounto but in ſhew, is the familie leſſe Religious? If not, then why is a Church (leſſe a true Church) becauſe Princes, the Fathers of our Countries; yea, nurſing Fathers to the Church, doe by their authoritie, cauſe many to ioyne vntounto the Church, in outward ſhew ſubiecting themſelues to the truth? When many became Iewes for feare of Mordecai, it was noted, as a proſperous ſucceſſe befalling the Church then, rather than a diſgrace and diſparagement to it, as Browniſts now take it.

The authoritie of Princes is great in theſe things, when God beſtowes them vponupon the Church; and it hath pleaſed him to vſe them, as great inſtruments for his Churches good, which here to declare how, I thinke it not amiſſe, both to magnifie their power herein, to free it from contempt, and to ſhew that by Princes power vſed for to bring men to Religion, the Church is more honourable, and not leſſe true, as theſe Separatiſts doe dreame. 1. Hee Princes hauehave beene ſpeciall inſtruments which God hath vſed for his Churches good.planted a nationall Church, by a Prince and Prophet, Moſes. 2. Hee Reformed it by Kings, Ioſias, Hezekias, and others. 3. Hee made it more glorious by Kings, as by Salomon. 4. Hee ſet orders among perſons by kings, as by Dauid, and by the Iudge and Prophet, Samuel; 1. Chro. 26. 22. 5. He p. 148placed and diſplaced Officers by them, as by Salomon: who put downe Abiathar, and preferred Zadoc. 1. King. 2. 35. 6. Hee makes Princes and Nobles the deliuerers of his people, Guides and Defenders of them; as the Iudges, Ioſua, Gideon, Ehud, Othniel, Sampſon: yea, Cyrus though an Heathen, Zorobabel, and Nehemiah. 7. The holy Ghoſt complaines, as the greateſt want in the Church, that a King was not in Iſrael to bridlemen, to keepe them in order; ſo great a good is ſuch authoritie to the Church, both to further good, and to preuent miſchiefe, if it pleaſe God to bleſſe his people with godly Princes.

Therefore it is ſtrange, that theſe men ſhould ſo diſanullPrinces care for the Church bettereth the eſtate of it, and makes it not worſe. a Church, becauſe Princely authoritie bindes many to obedience, who otherwiſe would breake out; ſithen God hath ſo imployed them in Church affaires, hath ſo proſpered them, and commended their endeuours to compell men to Religion. They ought to pull downe Idolatrie; they may reſtraine men from a falſe worſhip, and puniſh ſuch as therein tranſgreſſe: if ſo, then let this Anſwerer tell mee, why their authoritie ſtretcheth not as well to force men to the true worſhip, ſithen Ioſias zeale is herein commended? Indeed, Faith cannot be compelled, but yet mens bodies may be brought vnderunder; and vntounto the outward meanes: by which though ſuch benefit nothing towards God, yet is the act of Princes herein laudable, and to the Church very profitable: if ſo, then the people obeying by conſtraint, make the Church nothing leſſe true; for if it were ſo, the actions of Religious Kings ſhould not be allowed of God, and ſo praiſed in Scripture, for the imitation of the other godly Princes now. Laſtly, let M^r. Ainſworth ſhew, why people compelled by Princes authoritie ſhould be therefore the more falſe matter of a Church, then ſome of their Company held in through feare of their cenſures, to abide with them? can it be worſe to compell men in the time of Reformation, then to hold men in after Reformation?

M^r. Ainſworth proues not how a conſtraint, makethPage 169. p. 149ſuch a breach in the Church, but that hee paſſeth ouer with ſilence, and would diſproue our order, and that by two reaſons.

Firſt, becauſe it is not found in all the new Teſtament. I anſwere;How the old Teſtament may warrant the order of a church eſtabliſhed in the new Teſtament. firſt, it is enough, if it be found in the old Teſtament, and not condemned in the new, nor any order preſcribed abſolutely by precepts and rules to tye men to one, and ſo to exclude all other, without variation of any circumſtance of place, or perſon at any time; which to proue, I ſuppoſe paſſeth all his, and all his companies cunning. If then there be no binding Law, there is no tranſgreſſion: Generall Rules are for things indifferent, they guide, but impoſe no particulars to a perpetuitie. Occaſioned practiſes ariſing, as time, place, and perſons require, euen in Apoſtolicall examples doe not binde as precepts: let them conſider of theſe things. Secondly, if this reaſon of his be good, then it followes, thatHis reaſon ouerthrowes their manner of making Miniſters. among them is no true Miniſter made according to the Law of the new Teſtament; becauſe it is not there found, that any, but ſuch were Miniſters, as Apoſtles, and others, euer made Miniſters, which Apoſtles, or Euangeliſts, or the Elderſhip onelyonly, laid hands on ſuch as were made Miniſter, ſo they were publike perſons; and this is the conſtant order of making Miniſters, by ſuch in the new Teſtament, and no one inſtance can be giuen of any called and ordayned to a Paſtours Office by a company of priuate men, as they be; and therefore their courſe not being according to the conſtant and perpetuall order of the new Teſtament, without alteration in this point, it is diſallowed, and they no Miniſters by his owne argument. Let him herein anſwere me to eueryevery reaſon as I doe him, and if hee preuaile by a lawful fight with the weapon of Gods word, I yeeld him the victory, and let him hold it.

Secondly, becauſe this order was receiued from the Church of Rome. I anſwere; firſt, that the argument is not good; becauſe wee hauehave it from Rome, ergo, it is to be diſallowed: this can hee not maintaine; It is not materiall whence order is, ſo it be good. Secondly, this order one ouer another, p. 150was before this now-preſent Rome, if Hiſtories may be credited; and if this anſwere ouerthrow not his reaſon, once againe I call vponupon both him and his aſſociates, to confute M^r. Downhams Sermon on Reu. 1. 20. And thus much for Reply to Mr. Ainſworths Anſwere to this firſt Errour: to which M^r. Smith ſaith nothing at all, but as it may ſeeme, anſweres this and the next Errour as both in one.