Plain Evidences the Church of England is Apostolical, Part · Response · Part 8

Plain Evidences the Church of England is Apostolical · Part · Response · Part 8

p. 240The eight Errour of the Browniſts.

THat, they ſay, eueryevery of our aſſemblies be falſe Churches. For the ouerthrow of this Errour, I hauehave ſpoken much at large in my former Booke, Page 109. to 128. and albeit I hauehave giuen many reaſons for the true conſtitution of our Church, all which are againſt this their opinion, yet for that this is a moſt maine point of controuerſie, and vponupon which all the reſt doe principally depend, I will confirme the contrary to this for truth: to wit, that wee are a p. 241true Church of Chriſt, and our aſſemblies aſſemblies of Chriſtians, as they ſtand by the lawes of our land, confirmed by Acts of Parliament. What M. Ainſworth, and M. Smith hauehave ſaid to the contrary, I will in their due order bring in, by way of Obiection, and anſwere them as I may, and many reaſons which they make againſt vsus, I may well take the very ſame and returne them backe againſt themſelues, and what they ſeeme to confirme their arguments by, make it onelyonly as an obiection, and ſo anſwere it, as occaſion ſhall offer it ſelfe. If Reader I doe confirme our cauſe, let not either the obiecting Forewarnings to the Reader.of corruptions among vsus make thee belieue without iudgement that we cannot be a true Church: for turne thine eyes vponupon Iſrael in Eſaies daies; vponupon Corinth, and the Churches in Aſia in the Apoſtles daies, vponupon the reformed Churches in other countries, and ſee whether they hauehave ben or are without their blemiſhes: or the orderly liuing of ſome few gathered together with a will and purpoſe to doe well, as they doe like beſt, dazell thine eyes, and bring thee to an imagination that ſuch only are the true Church: for conſider, firſt, that there is greater difficultie to gouerne a common-wealth, a whole Nation, vnderunder one Supreame power, then for a hundreth, two; three, foure or ſixe hundred toThree neceſſarie conſiderations. gouerne themſelues, or to be gouerned by many ouer-ſeers, whilſt all do voluntarily incline one way, and be alſo vnderunder perſecution, as they thinke. Wee read of ſmall ſtyrres in Abrahams familie, while they were no more, and yet we ſee all went not well there neither, nor in Iſaacks houſhold, nor in Iacobs: but when Iſrael became populous, what a doe had Moſes to keepe the people in order? had not God put to his helping hand to deſtroy by extraordinarie iudgements many of them, Moſes and Aaron, as meere men could not hauehave gouerned them: let this be remembred. Secondly, conſider how it fareth with thoſe few, what contentions is among them, what Heretiques doe daily riſe vp from among themſelues, what diuiſions, and out breakings there is continually, and thou wouldeſt neuer condemne ſo much the euils, which fall out in a whole Nation; it p. 242being withall obſerued, that there are not ſo many or great contentions in ſome whole large Pariſhes here in ſeauen yeares ſpace, as hauehave riſen vp among them in one yeare, and leſſe ſpace. Thirdly, conſider not onelyonly among vsus ſuch as be lewd, but obſerue the liues of ſuch, as make conſcience of their waies; for why ſhouldeſt thou follow rather the ſpirit of Schiſmaticks, then the Lord himſelfe, and his Apoſtles? The Apoſtle ſaw the good things, which were among the Corinthians. 1. Cor. 11. 2. and commended them for that which was good as well as rebuked them for euill, ſo doth the Lord, Reu. 2. 2. 3. who alſo doth ſo much reſpect the good, as for their ſakes, though few, he doth giuegive that title to all; which is, the deſerued commendation of ſome, as Deut. 1. 23. 24; where that which was the report of two is ſpoken generally of twelue: ſo for ſome Saints, all are ſo called, 1. Cor. 1. 1. compared with Chap. 5. and 2. Cor. 12. 21. He ſpeakes good of them out of his merciemercy and louelove, who were in themſelues farre from it. Numbers 23. 21. What children are they who will not eſteeme of their mother, as their father doth, who will ſee her wants, with Cham, and publiſh them with bitter reproaches? but the good of their mother and brethren will they not ſee; but by vild and odious compariſons doe obſcure the ſame: this malignant ſpirit is of Sathan and not of God. Weigh well Reader, what I ſay, and the Lord giuegive thee good diſcerning of all things.

Reaſon. 1 But now to proue that wee be a true Church, I doe thus Reaſons further to proue a true Church.manifeſt it. 1. Becauſe by the warrant of the word, they cannot call vsus a falſe Church. For let it be noted, why any were called falſe brethren; and conſider them and vsus, and there ſhall not be found the ſame cauſe in vsus, to make our whole Church, to deſerue that name. Graunt that there be ſome falſe brethren, ſome falſe prophets: ſo were there ſome ſuch crept into the Apoſtolical Church: yea & receiued of many to the hinderance of the Goſpel: yet were not therefore the whole churches themſelues called falſe churches: They boaſt much of the tearmes of Scripture: where doe they find that p. 243the holy Ghoſt doth call a Church, either for ſome Errour in doctrine, or for corruptions in manners, a falſe Church? they inuent new tearmes to deceiue the people. In all the new Teſtament, there is no mention of any falſe church, neither that there ſhall be ſuch a one, in any ſuch tearme: we are not therefore a falſe church. If they giuegive vsus any other name, the ſame ſhal well manifeſt their Errour, which is one cauſe, why I doe ſtand vponupon the very tearme, as well as I conſider of the matter intended by it.

Reaſon. 2 2. Becauſe wee are a Church of Chriſt, in what degree ſoeuer: now a church of Chriſt, is a true church, becauſe Chriſt hath no falſe bodie, no more then hee himſelfe is a falſe head. Wee be a church of Chriſt; firſt, becauſe wee profeſſe his Name, Rom. 15. 20. where the Congregations & Churches planted by others, is only thus deſcribed by theſe tearmes: where Chriſt was named: ſecondly, becauſe wee hauehave receiued Baptiſme, as the ſeale of his promiſe, and ſeale of grace, Booke of differences, pag. 5.as M^r. Smith himſelfe calleth it; Circumciſion made the Iſraelites children to be called the Lords, Ezech. 16. 20. 21. why hath not Baptiſme the like force in Gods merciemercy, that wee ſhould be called Chriſts? thirdly, becauſe wee hauehave his word, by which a people become Chriſts Diſciples, Mat. 28. 18. Mark. 16. 15. and is thereby preferred with God, before all other people. Rom. 3. 1. 2. and 9. 2. Pſal. 147. 19. 20. fourthly, the teſtimonie of Reformed Churches, who acknowledge vsus to be a true Church; which teſtimonie of true Churches, and allowance thereof, is approued by the Apoſtles, alledging of them for the comfort of other. Rom. 16. 16. 1 Pet. 5. 13. Rom. 16. 19. 1 Theſ. 1. 7. 8. 3 Ioh. 6. 2 Cor. 8. 18. 19. 23. 24. Saint Paul alledgeth for the credite of his Miniſterie, the approbation of three Apoſtles, Gal. 2. 9. though his authoritie was from God, and needed not the authoritie of men: of which more is ſaid in my former booke, Page 178. 179. 180.

Reaſon. 3 3. Becauſe, wee be either the church of Chriſt, and ſo a true church, or the church of Antichriſt: for in the new Teſtament, all churches profeſſing the Name of Chriſt, are to be p. 244referred to one of theſe two: But wee are not the Church of Antichriſt: becauſe our Church hath departed from the Pope and the Church of Rome, and is come out of Babilon, as Gods people are commanded. Reuel. 18. 2. in open renouncing of him, by Profeſſion, by Doctrine preached and penned, by lawes enacted againſt him and his religion; and laſtly, by practiſe, in promoting the holy Scriptures aboue the authoritie of the Church; in aduancing his Maieſties Supremacie, who in his owne perſon with the whole Churches praiſe to God therefore, doth oppoſe that Antichriſt, and vnderunder hand-writing doth iuſtifie the ſame vntounto all Chriſtian Princes, and Kingdomes. And if all this will not manifeſt this truth to the wilfully blinded, let them conſider the Papiſts condemning of vsus as Heretiques, and as no church of God, becauſe wee hauehave forſaken them, they excommunicate vsus, they raile on vsus, they ſeeke our bloud with deadly hate. Now as our Sauiour ſpeaketh of the world, and his Diſciples, Iohn. 15. 19. the ſame may be ſaid of vsus, and the Church of Rome, If we were of it, it would louelove vsus as her owne, but becauſe we are not of it, but the Lord hath choſen vsus out of it, therefore it hateth vsus.

Obiection. Obiect. But they ſay, we hold and practiſe many things which that Church holdeth and practiſeth.

Anſwere. Anſ. Be it ſo: but wee neither hold them nor practiſe them, as they be the decrees of that Church, as themſelues doe; nor for that wee yeeld in ſubiection to them, but for that wee iudge that ſuch things may be allowed and practiſed ſo of vsus by the warrant of the word, though the Romiſh Church did not ſo: for our lawes, our doctrine and Profeſſion in the true intent and our right meaning is againſt all Antichriſtianitie.

Obiection. Obiect. But they ſay, though wee become from that Church, yet was it not voluntarily.

Anſwere. Anſ. I hauehave before ſaid much to this, yet will I here ſay ſomething more, to the further clearing of this point. Our Church made a voluntarie departing, in the Beginners of Reformation, her late Maieſtie, with others, who ſtood out p. 245in Queene Maries dayes: theſe profeſſing in time of perſecution, cannot be ſaid otherwiſe to become Gods Church, then by a voluntarie inclining of the heart by the motion of Gods ſpirit. This firſt Company, who and how many ſoeuer they were, were the Church of God, from which the other, which did adioyne to them, by what meanes ſoeuer, became one with them, to be called together the Church of God; and thus after Apoſtacie, began the Church of England to be reformed. And it is here to be noted, that thePlanting and and reforming are differing things. planting of a Church, is one thing and after one manner; but the recouering of Gods people out of the hands of their enimies, ſhaking off ſpirituall bondage, and reforming of it from corruptions, is an other.

This may be made plaine by a ſimilitude from the perſonA Simile to ſet out the difference between the firſt conſtitution of a Church, and the after reformation of the ſame. of Iob, who firſt by Gods making, at his firſt conſtitution was cleane and comely; but by Sathan through Gods permiſſion, was Iob filled full, and couered ouer with botches and ſoares, as made him hardly to be knowne to his friends, and loathed of the nigheſt to him; yet was Iob there ſtill vnderunder the ſcabs, and not vtterly deſtroyed, but the very ſame eſſentially that was before; ſo as to exalt Iob againe, God was not to make a new Iob, but theſe botches and byles which ouer-ſhadowed Iob, was to be cured, and he cleanſed of them, that Iob might appeare againe like himſelfe, as God made him, and not as Sathan had defiled him. So is it with the Church; firſt, in the planting purely conſtituted, but Sathan hee commeth and pollutes it with the botches and byles of Antichriſtianiſme; which doth not vtterly deſtroy the Church, but couereth it ouer ſo as the true children of the kingdome can hardly diſcern the ſame; which Church is to be purged of theſe abhominations, and made to appeare, and to come out from vnderunder theſe ſcabs, but not to be made a new. For the firſt planting or conſtitutingThe differences betweene planting and reforming. of a Church, differs much from the reforming of a Church after back-ſliding. Firſt, at the planting it is conſtituted of Chriſtians, before no Chriſtians at all: but in the reformation after apoſtacie, the Church is not re-eſtablſhed1. Difference. p. 246of ſuch as were no Chriſtians by their fall, and made Chriſtians by reformation, as if they before had loſt their Chriſtianitie; but were Chriſtians vnderunder great corruptions. Secondly2. Difference. in planting, Infidels become outward Profeſſours of Chriſt, who did not before acknowledge him: but in Reformation. Profeſſours of Chriſt become outwardly more holy, and purer from corruptions; Apoſtates in corruption become Apoſtolicall in Religion, and that which once they were before. Thirdly, in the firſt plantation is required a3. Difference. profeſſion of the name of Chriſt, and ſuch as profeſſe to beleeue in him are to be baptiſed, hauing neuer before beene admitted into the Church nor baptiſed: but in reformation there is not required a profeſſion into the name of Chriſt, nor that the parties returning ſhould be baptiſed, becauſe they held a profeſſion of Chriſt, and loſt not their baptiſme, but repentance and profeſſion of amendement of life is onelyonly required. Wee may ſee this true for the planting of Churches by the Apoſtles; & for reformation of Iudah, after the great Idolatrie of Achah; and the Iſraelites turning to God in Hezechias dayes, in which was no gathering againe of the foreskinne, for renewing of Circumciſion, but after repentance, & ſubmitting of themſelues, though ſome of compulſion, as in Ioſias time, yet were they admitted, as Iſraelites, & accounted the true Church of God. Either the not vnderſtanding, or the neglect of this, made M. Smith ſeeke a new Baptiſme, as if the Romiſh Church had made an nullitie of all Chriſtianitie, he might as well hauehave betaken himſelfe to a new God, and Chriſt. And the not making of this plaine cauſeth the ſimple people to thinke that the Goſpell in the laſt time of reformation, was onelyonly thruſt vponupon vsus, and not receiued of the Church voluntarily. Fourthly and laſtly, in planting, Paul muſt goe before with4 Difference. the word, but in reformation Ioſias may compell with the feare of the ſword; for in this the Authoritie of Kings is great, who are nurſing Fathers to the Church: Fathers becauſe they beget, as it were publike Churches, which otherwiſe are more hidden in ſecret places: Nurſing, becauſe they p. 247vphold them, defend them, and doe cauſe ſuch as be vnderunder them to maintaine them. Thus was, as is ſaid, Iudah brought backe by Hezechias, Ioſias, and others, as we alſo were from Antichriſt, by our Godly Ioſias, King Edward, and by our renowned Elizabeth, that Queene of Sheba, who delighted to aduance the wiſedome of her Salomon, the word of Ieſus Chriſt. Miſcreants doe diſpiſe this grace, and curſed are thoſe Catiffes, which mocke at theſe meanes, which the Lord hath raiſed vp to vsus his people, who hath ſtretched out his arme for our deliuerance, to the terrour of nations: elſe had many of theſe cenſorious and condemning Separatiſts periſhed in the wombe, or had beene borne to dye, by an vntimely death.

44. We be a true Church, for that we are a companie hauing Reaſon that we be a true Church.Chriſt Ieſus for our head, and we of his bodie: him we hold, and no falſe head, and therefore can be no falſe Church. Firſt, becauſe we doe all profeſſe him, which is a token ofChriſts Ieſus is our head. Faith in the heart. Rom. 10. 9. and the Apoſtles iudged ſuch worthie to be of the Church in their time, and thereupon did admit men, Act. 8. 37. 38. and 16. 31. 32. and 8. 12. 13. And it is a token that ſuch in ſome meaſure hauehave Gods ſpirit. 1 Ioh. 4. 2. And the confeſſion of his name, is a part of our praiſe, Heb. 13. 15. which hee will honour in the day of iudgement, and acknowledge ſuch for his, if they continue to ſuffer for it.

Obiection. Obiect. Papiſts doe profeſſe him, and Anabaptiſts, and other heretiques, yet hold not Chriſt the head.

Anſwere. Anſ. Firſt, in that they profeſſe him, ſo farre they hold him, but in that they adde to their profeſſion ſuch things as they doe by conſequent, they thereby denie him: ſecondly, we hold the head Chriſt, becauſe many hauehave the graces of his ſpirit, Rom. 8. 9. which cannot be denyed, if the declaration of theſe graces before men, may witneſſe the ſame: and this life from the head, in many giueth continuance of the Churches being, though many alſo be corrupt, and ſome dead.

M^r. Ainſworth Page 127. contradicteth the maine reaſon, p. 248and would proue the contrary, that Chriſt is not our head.

Obiection. Obiect. Firſt, ſaith hee, becauſe our Church was conſtituted of the members of Antichriſt.

Anſwere. Anſ. To which I anſwere, 1. That we were ſo reformed, as is ſaid, and that many were no Antichriſtians in time of Poperie: and 2. that ſuch as did ioyne to our Church, became thereby of the bodie, and were then to be accounted no Papiſts, or members of Antichriſt. Hee is a Separatiſt, who doth embrace that way openly, and leaueth other Aſſemblies, be it with what heart or enducing cauſe ſoeuer it may be. An Infidell is a heathen, but when hee ioyneth vntounto Chriſtians in profeſſing Chriſt, though it be as many did become Iewes, for feare of Mordecai; yet is he not to be held a heathen, but a Chriſtian. So though our Fathers wer Papiſts, yet becomming Proteſtants for feare of Elizabeth, they were no more papiſts, but Proteſtants outwardly. 3. Graunt they then were Antichriſtian members, yet wee are not, who neuer knew Poperie; muſt the Children be made guiltie of the Parents ſinne, hauing beene ignorant thereof, and yet doe condemne it? It is contrary to theſe truths of God, Deu. 1. 39. Ezechi. 18. 14. 17. Yea the children of Edom and Egipt in the third generation might enter into the Lords congregation. Deu. 23. 8. how much more may wee be held to be of the Lords congregation?

Obiection. Obiect. Secondly, he would not hauehave Chriſt our head, becauſe that the Magiſtrate did compell men to the faith.

Anſwere. An. I anſwer, firſt, that yet by their graunt he was the head to ſuch as did compell, though not to ſuch as were compelled: ſo then her Maieſtie, and all that firſt voluntarily gaue themſelues to his name, had Chriſt for their head. Now let them proue by any truth of God, that they loſt the head by ſome comming in by compulſion Secondly, I denie that compulſion by the Magiſtrate doth cut Chriſt the Head from the members of his body. The Magiſtrates authoritie herein is commended: 2. Chron. 34. 32. 33. and their endeuour accepted: 2. Chron. 30. 20. and the people commended alſo for doing their dutie towards God, though p. 249it was not before, but after the Magiſtrate had commanded the ſame. chap. 31. 5. Againe, the vrging vntounto goodneſſe is no hurt vntounto it, neyther maketh it men vnholy, or leſſe good, if they hauehave goodneſſe in them.

Obiect. Obiect. But the Scriptures doe teach that Chriſts flocke ſhould be voluntary. Pſal. 110. 3. Acts. 2. 41. Gen. 9. 27.

Anſwere. Anſw. Firſt, it is true of the members inuiſible, who as they be of the body of Chriſt before men, ſo are they alſo before God, who doe voluntarily ſubiect themſelues by the ſpirit. Secondly, it is vnderſtood of ſuch as come to Chriſt in the planting of Churches, who are voluntary: but theſe places are not againſt the authoritie of Magiſtrates in the time of Reformation; for then one Scripture ſhould be againſt another: for in one place is allowed compelling by the Magiſtrate; in another, if it be as they would hauehave it, is allowed onelyonly a voluntary people.

Obiection. Obiect. Thirdly, hee would not hauehave Chriſt our head, becauſe there be ſo many wicked among vsus, who in mans iudgement doe not partake of his Spirit.

Anſwere. Anſ. I anſwere, firſt, that it is an ill cenſure to condemne all for ſome; or to deny the Couenant in Iſaac, becauſe of Iſmael; & to Iacob, becauſe of Eſau. Secondly, the ſimilitude from a body and the head, which the holy Ghoſt vſeth, ouerthrowes this his fantaſie. There may be in a body corrupt members; yea, ſome dead, and yet others receiue life & motion from the head; neyther doe theſe looſe their head, becauſe the other hauehave loſt their life from the head: but ſo long as they remaine conioyned to the body together, ſo long are they of it, & hauehave al one head one with another. Do the liuing branches of a tree loſe their right in the true root, becauſe others be withered? then wee ſee common reaſon and Gods worke in nature might teach him to diſclaime this errour. Thirdly, he here makes no difference betweene the Elect and Reprobate; the vneffectuall calling of the one, and the effectuall calling of the other: to the one is Chriſt the Head, giuing them his ſpirit, and is head as a redeemer to them: and to the other he is alſo a head, but p. 250onelyonly by his common graces, and in his ſoueraigne power ouer them, as the Lord. Fourthly, the viſible Aſſemblies profeſſing Chriſt, are called his body, not for that all therein, are truely his members, no not in the iudgement of men, in reſpect of ſome mens open impenitencie for the preſent, but for the Elect ſake, who are in the rule of Charitie, to be held to be, as if any where els, ſo among ſuch as do profeſſe the Name of Chriſt; for whoſe ſake the wicked are reputed rather of Chriſts Church, than the godly becauſe of them, held to be without Chriſt. Fiftly, by this the Iewiſh Church in the dayes of the Prophets, and of Chriſt, had not a true head; nor Corinth, nor many other Churches in the Apoſtles dayes; for the good and bad were mixed together in one Aſſembly: if theſe for this cauſe were not without Chriſt, neither are we.

5. The true Church hath Chriſt for the Mediatour and Page 131. 5. Reaſon that we are a true Church. 1. Reaſon. Chriſt is our Aduocate.Aduocate; this he acknowledgeth: but our Church hath Chriſt for Mediatour and Aduocate, & this thus proued. Firſt, our Church doth teach this by one conſent in publike Records, which is the Churches mouth to the whole world, witneſſing her faith, for as by writings we know, and are thereby led to beleeue the faith of other Churches, ſo muſt other gather our faith, and thinke wee beleeue what we write. Reaſon. 2 Secondly, this is manifeſt by our prayers, which be onelyonly made to God, in the Name of Ieſus Chriſt onelyonly. Reaſon. 3 Thirdly, wee doe condemne the Papiſts, for making the Ʋirgin Marie, Saints, or Angels, mediatours to God, and we doe reject it, as Idolatrous. Reaſon. 4 Fourthly, becauſe wee doe partake of the couenant made vntounto vsus by God throughWee pertake of the heauenly couenant. Chriſt; which I thus make good: Reaſon. 1 firſt, becauſe many of vsus, from the Kings Maieſtie, with worthy States-men, many in Church and Common-wealth, of both higher and lower degree, hauehave true knowledge of Gods word, which is one part of the Promiſe and Couenant. Ier. 31. 33. 34. Heb. 10. 16. and 8. 10. Reaſon. 2 ſecondly, the feare of God poſſeſſeth the hearts of many, which is an other part thereof. Ier. 32. 40. Reaſon. 3 thirdly, God hath brought vsus out of Egyptian bondage p. 251of that Romane Antichriſt, which is an other part. Exo. 6. 5. Reaſon. 4 fourthly, becauſe wee hauehave the Booke of the couenant. Exo. 24. 7. the holy Commandements and the Goſpel, the words of the couenant. Exod 34. 28. and it is a ſpeciall prerogatiue to Gods people to hauehave the word of God, as is ſhewed before; from Rom. 3. 2. Pſal. 147. 19. 20.

Obiection. Obiect. The Papiſts hauehave it, as well as we.

Anſwere. Anſwere. The Papiſts hauehave it not, as we hauehave it: 1. We hauehave it as the onelyonly rule of our faith and workes, and the iudge of all controuerſies, and ſo doe not the Papiſts hold it. 2. Wee hauehave it free for eueryevery one to looke into, in a Papiſts hauehave not Gods word as we hauehave it.knowne tongue, ſo hauehave not they. 3. We hauehave it expounded vntounto vsus in many places, ſo as to many it becommeth effectuall to reclaime them from a lewd conuerſation, ſuperſtition, and vanitie, ſo hauehave not the Papiſts it. 4. Wee hauehave it in our Doctrines, in all the maine and fundamentall truths which wee hold, agreeing to the holy Scriptures: but ſo the Papiſts hauehave it not: and therefore the Objection preuenteth not the face of the fourth reaſon. Reaſon. 5 Fiftly, becauſe wee hauehave Preachers, by & with whom Gods ſpirit doth worke, which is alſo a part of the couenant, and of Gods promiſe to his Church. Eſai 59. 21. Iere. 3. 15. Reaſon. 6 Sixtly, wee hauehave the Sacraments, the ſeales of the Couenant. Gen. 17. 10. Reaſon. 7 Seauenthly, becauſe wee make a profeſſion of the true God, to be our God, which alſo is a part of the Couenant: for it is ſaid in Oſea, chap 2 that God will make with his a couenant, verſe 18. and that hee will ſay to them, thou art my people, and they ſhall ſay to him, thou art my God. And therefore doe we partake of the Couenant, and ſo hauehave wee Chriſt our Mediatour and Aduocate; for M^r. Ainſworth confeſſeth that ſuch as partake of the couenant hauehave Chriſt for a Mediatour and Aduocate.

M^r. Ainſworth on the contrarie would proue, that we hauehave not Chriſt for our Mediatour and Aduocate, whoſe reaſon is:

Becauſe we are not, as he ſaith, vnderunder the couenant: butPage. 132. the contrary to this hauehave I proued.

p. 252Obiection. Obiect. He would proue, that we be not vnderunder the couenant: firſt, becauſe of the exceeding euils that be among vsus, ſo as the Law cannot be written in the minds and inward parts of ſuch.

Anſwere. Anſw. Firſt, if hee ſpeake this but of ſome, then his conſequence followes not againſt all: ſecondly, if of all, his owne conſcience ſhall condemne him for falſhood and lying: thirdly, by this reaſon, hypocrites are not vnderunder the couenant, becauſe the law of God is not written in their hearts. The place in Ieremie 31. 33. is not vnderſtood barely of a member of the viſible church, but ſo of it, as withall he be an Elect Saint, for ſuch onelyonly are called effectually, and hauehave Gods law by Gods Spirit written in their hearts.

Obiection. Obiect. Secondly, we are not, ſaith he, vnderunder the Couenant, becauſe we hauehave no promiſe that our ſinnes and iniquities Page 133.are forgiuen: being with out faith and repentance.

Anſwere. Anſ. This is ſtil generall of all, as the Church is publickely and generally conſtituted; of which he ſaith, without repentance Page 132.no promiſe of pardon, without the promiſe no faith, without faith no couenant or teſtament, and without this no Mediatour. So as he doth iudge vsus an irrepentant and faithleſſe people, without a Mediatour, without the couenant, and without the hope of pardon. Can more be ſaid of Pagans, Iewes, Turks, Papiſts, Heretiques, or other miſcreants? But the ground of this cruel cenſure is, that he iudgeth the Church of England,Page 66. as it is by Law conſtituted, to be no true Church of Chriſt; which I hauehave ſhewed in part, & yet more fully will I manifeſt to be their Errour, which is the ground of this out-rage: for if we be in that ſtanding the Church of Chriſt, we hauehave the promiſe of pardon: though much ſhould be amiſſe among vsus; becauſe ſo wee are of God beheld in Chriſt, andPage 196. not as wee be in our ſelues. If this his iudging of vsus were abſolute, as of all and eueryevery one among vsus, then hath hee condemned himſelfe by condemning M^r. Smith, who hath ſaid as much: but being reſpectiuely, as wee liue in ſuch a Conſtitution; hee may except in his minde ſome p. 253particular perſons, but he condemneth all publike perſons; as his Maieſtie, the Counſell, the houſe of Parliament, to be all without faith and repentance, becauſe by them this Conſtitution is maintained, and by them hath force and being. But howſoeuer he doth conceiue of vsus reſpectiuely,It is wholy vncharitableneſſe to conſider of perſons and of a people but reſpectiuely, that is, but in this and that particular, which maketh a ſiniſter cenſure. and ſo indeed ſiniſterly, his Argument ſo is not good: for conſider the beſt Chriſtian reſpectiuely, as he is in corruption naturally, and not as hee hath grace withall, and ſo is he without faith and repentance: So conſider the Apoſtles, in our Sauiours time, when there was great confuſion in the Iewiſh ſtate, as members of that body, they were without faith without repentance: & thus by conſidering men, and Churches reſpectiuely in the worſt part, no men, no Church of Chriſt ſhall hauehave either faith or feare of God. But neither doth God ſo, nor religion teach ſo, nor charitie ſo ſuffer any to conſider ſo of Gods Church and his people. Let themſelues be conſidered in their Schiſme, they hauehave neither faith nor repentance, nor promiſe of ſaluation. They be not (ſay they) in a Schiſme, and we ſay, we are not in a falſe Conſtitution. But they ſay, we are conuinced of it by them; and wee ſay, they are conuinced of it by vsus, and diſclaimed of other Churches for the ſame: ſo as, if thus reſpectiuely wee be without faith and repentance in their iudgement, they alſo in the ſame regard are Schiſmatickes, and hauing neither faith nor repentance in our iudgement; and if their opinion of themſelues, may cleare themſelues hereof, ſo may the like doe vsus: what reaſon to the contrary?

Obiection. Obiect. Thirdly, hee would proue vsus not to be vnderunder the Couenant, becauſe God is not our God, neyther are wee his people: which is the ſumme of the Couenant, and that ſaith he, is wanting vntounto vsus: but how doth hee proue this? for that ſaith hee, we be not come out, and ſeparated our ſelues, as in 2. Cor. 6. 16. 17.

Anſwere. Anſ. But the falſhood of this may appeare by what hath beene ſaid, and how that his proofe confirmes not this wretched opinion of vsus is before declared, where at large I p. 254hauehave ſpoken of the quoted Scripture.

Obiection. Obiect. But he ſaith, that Chriſt is no Mediator of a mixt company. Iohn. 17. 9. 16.

Anſwere. Anſw. It is true, vnderſtood as men are before God, for ſo Chriſt is Mediator onelyonly to the Elect, and onelyonly the Lord knowes who are his: but in reſpect of men hee is MediatourChriſt is the Mediator of a mixt company before men. of a mixt company, of Peter a Profeſſour, and of Paul a Perſecutour. If his ſpeech were true, then had not Chriſt beene Mediatour to Abrahams Familie, whileſt Iſmael aboad in it; nor of Iſaacks, while Eſau did ſtay; nor of Iſrael, while there were falſe Prophets, or whileſt Saul and his wicked Courtiers did liue; nor of Thiatyra, one of the Churches in Aſia, whileſt Ieſabel abode therein; nor of any Chriſtian, while he remaineth in the ſtate of imperfection; his faith mixed with doubting; his knowledge with errour and ignorance, and ſo forth. For as hee may reaſon from the bad part in a Church, to ouer-throw the whole body, ſo may hee as well reaſon from corruptions in a man, to ouerthrow the whole perſons hope of Chriſtian ſaluation. Againe, if it be true, hee ſaith, that the godly doe looſe their right in the mediation of Chriſt, becauſe of wicked men among them; then may they not in that ſtanding be prayed for: for wee may not pray for them, for whom we know Chriſt prayeth not for: but how wicked and falſe this is, may appeare by our Sauiours praying for the open wicked vponupon his Croſſe: and hee came to ſaue Sinners, that is notorious wicked. 1. Tim. 1. 15. 1. Iohn. 2. 1. 2.

Obiection. Obiect. But perhaps hee will ſay, wee may not pray for them in their wickedneſſe.

Anſwere. Anſw. Wee are to pray for them in their wickedneſſe: for if they were not wicked, then needed they no praying for: it is one thing to pray for them in wickedneſſe, and another to pray for proſperitie of their wickedneſſe; the firſt is lawfull, the latter wicked and vnlawfull. For his Scripture Ioh. 17. 9. 16. I ſay, it is vnderſtood of the Elect,Iohn. 17. 9. 16.John 17:9John 17:16 who were not of the world, nor ſeene of men; and is nothing to the purpoſe in hand. If hee take the word world literally, p. 255then let him expound Iohn. 3. 16. where God ſaith, heeIohn. 3. 16.John 3:16 loueth the World.

He goeth on to proue vsus not vnderunder the couenant, becauſe we were conſtrained by authoritie to profeſſe religion as we doe: but of this ſufficiently before. His laſt reaſon is, becauſe, as he ſaith, we doe offer vp a ſtrange worſhip, not required of God: but he but barely auoucheth it, and we hauehave as good authoritie to deny it; and till his word be of more authoritie with vsus, we muſt let the reaſon of his reaſon lye ſtill as without reaſon.

66. EueryEvery true Church hath Chriſt for the Prophet: this Reaſon that we are a true Church of Chriſt.hee auoucheth page, 136. But the Church of England hath Chriſt for the Prophet of the ſame. Firſt, becauſe wee acknowledge him, and none other to be that Prophet foretold, Deut. 18. 18. and confirmed ſo to be, Act. 3. 23.The Church of England hath Chriſt for the Prophet of the ſame. Secondly, we doe receiue him ſo to be by faith, by entertaining the words of the Prophets and Apoſtles, as the inditement of his ſpirit, and bearing witneſſe of him, which wee doe holde to be the onelyonly rule of Faith and Obedience. Thirdly, wee hauehave the ſame publiſhed by his ſeruants, by whom hee is effectuall, reuealing vntounto many the heauenly will of his Father, as hee ſaith, Ioh. 1. 18. and hath opened their vnderſtanding, as in Luke 24. 45. And he hath giuen to the members of his Church a mouth, and Wiſdome, where againſt all our Antichriſtian aduerſaries hauehave not beene able to ſpeake, or reſiſt. Luke 21. 15. Hee hath opened the hearts of many to attend to Pauls preaching, as hee did Lydiaes. Acts. 16. 14. And therefore is he our Prophet, in thus performing by his word & ſpirit that office among vsus.

Obiection. But M. Ainſworth will not hauehave Chriſt our Prophet: firſt, becauſe, ſaith he, we hauehave not his ordinance of prophecie, to wit, as they hauehave deuiſed it, that priuate perſons ſhould ſtand vp in the publike aſſembly to interpret Scriptures. Anſwere. But 1. of this hauehave I ſpoken before, and I hauehave ſhewed what account in Beza his iudgement is to be made of it. 2. by this reaſon all the reformed churches in chriſtendome had neuer yet Chriſt for their Prophet, for none do vſe this. p. 2563. The argument is not good, if it were a neceſſary ordinance, to conclude that wee doe want the whole, for defect in ſome part. 4. Wee hauehave Parents who at home doe inſtruct their families in many places, both out of the principles which they hauehave learned; and alſo out of the Holy word, as farre as they doe vnderſtand. 5. They conclude a neceſſitie now from an extraordinarie act in the Apoſtles time, and onelyonly from an example of act they conclude, as if the ſame were a commandement impoſing the ſame vponupon Churches. Hee in his anſwere to Mr. Smiths Booke of differences, doth acknowledge that the hauing of 1. Cor. 14.1 Cor 14a Pſalme there was extraordinary; let him then ſhew by what reaſon we muſt hold Prophecie to be ordinarie, and he hath ſaid ſomething; in the meane ſeaſon nothing.

Obiection. Secondly, hee ſaith, Chriſt is not our Prophet, becauſePage. 136. we hauehave not teaching by office, that is, Paſtours and Teachers, mentioned. Eph. 4. 11. And his proofe for this is, becauſe we hauehave Archbiſhops, Biſhops, Deanes, Prieſts, as hee cals them, &c.

Anſwere. I anſwere, that euen theſe are Paſtours and Teachers, and none but ſenſeleſſe men will deny it: for they doe teach all at one time or other by word, and many by word and writing.

Obiection. Thirdly, ſaith he, a great part of Chriſts word, and Scriptures, Page 138.and of the graces of his ſpirit, are here neuer ſpoken of, nor heard, nor ſuffered to be vttered.

Anſwere. If this be not a falſe accuſation, what is? for Reader vnderſtand that hee ſpeaketh of the Church of England, in which is comprehended all the Pariſhes in the Kingdome, and all the members of the ſame. Now conſider, firſt, the preaching of the word in many places without reſtraint; for hee that can preach may by Law handle any portion of Scripture to his people. Secondly, conſider of the learned writings, the large Commentaries; the publiſhed ſermons, and it will be found that there is no portion of Scripture not ſpoken of. Though much want be in many Pariſhes, yet his ſpeech is nothing true p. 257of the Church of England taken in ſo large a ſenſe: As wants are to be bewayled, ſo the truth is to be defended. His laſt reaſon is about ſome points of Diſcipline, of which ſee before, Mat. 18. 15. 17.

7. EueryEvery true Church hath Chriſt for the Prieſt and Sacificer Page 141. 7 Reaſon that the Church of England is a true Church.of the ſame, this is his owne. But the Church of England hath Chriſt for the Prieſt and Sacrificer. Firſt, becauſe we acknowledge no ſacrificing Prieſt by office, but onelyonly Ieſus Chriſt, our high Prieſt: and doe condemne all theChriſt Ieſus is our Prieſt and onelyonly Sacrifice. Shauelings of Antichriſt: our Sermons, Lawes, Writings and Practiſe ſhew this. Secondly, becauſe wee doe beleeue and teach, to depend for ſaluation vponupon onelyonly his ſatisfaction and interceſſion, without any merits of our owne. Thirdly, becauſe that in all our confeſſions, we humble our ſelues before God in Chriſt, and in our prayers aske all for Chriſts ſake, and in our prayſes, laud the Lord through Chriſt; let the Churches faith, and practiſe of this be ſeene in the Booke of Common Prayer, which is the Church of Englands witneſſe herein to all Churches.

Obiection. But Mr. Ainſworth will not hauehave Chriſt our Prieſt: firſt, becauſe our ſacrifices and gifts are not offered vp by Chriſt, nor our Church reconciled vntounto God by him, as he ſaith. No heathen, nor Infidell worſe then wee, if this were ſo: but wee denie it; let vsus ſee his proofe of this: becauſe, ſaith hee, our confeſſions, prayers and prayſes are Idolatrous, with which Chriſt hath no communion: Againe, wee denie this; but thus would hee proue it: Becauſe wee read, ſaith hee, a written leitourgie, &c.

Anſwere. I anſwere firſt, that all our prayers allowed by the church of England are not written: our daily practiſe ſhewes the contrarie; therefore it is in part falſe, which hee ſaith. Secondly, if ſtinted and read prayer be idolatrous, then what ſaith hee to the read prayers of other Churches? but we denie read prayer to be Idolatrous; for in the old Law was read and ſtinted prayer: this their conceit taken as a ground, made Mr. Smith caſt out all reading of Scriptures alſo out of his publike worſhip of God; ſo out of one euill p. 258ſprings another: and Mr. Ainſworth to helpe himſelfe againſt Mr. Smith, Page 36. ſaith, that God neuer gaue Bookes to read for prayers vntounto him; and yet wee know that certaine Pſalmes were penned for that purpoſe. Deut. 26. 3. 15. Pſal. 22. 1. and 92. and many other: which is contrary to that he affirmeth. Yea, the Lord tyed them vntounto words. Numb. 6. 23. 24. which they muſt needs eyther read or get without Booke, and ſo be ſtinted, which is all one. Hee particularizeth many other things, beſides ſtinted prayer, which hee ſaith, are Idolatrous: but wee denying all, hee ſaith wee muſt ſtay for proofe of eueryevery particular till the next time: if he thinke that we ſhould looke out, what they hauehave written againſt theſe in particular in their bookes; I thinke they ſhould read the defence of them in our bookes, and eyther anſwere them ſoundly, or ceaſe repeating them thus often without any proofe. Thirdly, his arguing is weak, for he thus reaſoneth: where corruptions be in the Church, to that Church is not Chriſt a Prieſt: let him proue this if he can, and ſhew what corruptions doe take away the benefit of Chriſts ſacrifice from a Church. If hee could truely from the word conuince mens conſciences herein, he might reſt with one of theſe main reaſons propounded, as enough to make all men flye that Church, which hath no fellowſhip with Chriſt.

Obiection. Secondly, hee ſaith, that Chriſt is not our Prieſt, becauſe of Page 142.the wicked among vsus.

Anſwere. But by this reaſon not Iudah in Eſaies dayes, nor the Iewes in Chriſts time; nor the Corinthians, had receiued benefit by Chriſt; for that there very wicked & impenitent perſons wer among them: but if it had bin ſo dangerous as he maketh it, euen to the loſſe of Chriſt; ſurely ſome Prophet, or Chriſt, or his Apoſtles, would hauehave euidently taught it: which they did not, and therfore it is not to be beleeued. Among all his reaſons whereby he aggrauateth the greatneſſe of this euill, he maketh it a breach of the ſecond commandement: by which (ſaith he) (obſerue good Reader, how theſe men will auouch any thing, and that vnderunder ſhew of Scripture) all Idols, Images p. 259and ſimilitudes are forbidden to be brought into the church.M^r. Ainſworths groſſe vnderſtanding of the ſecond Commandement. Now ſaith he, theſe wicked ones are liuely images of Sathan, pictures of the diuell, which are as hee ſaith, more horrible, then the bringing of images and repreſentations of beaſts, of fowles and fiſhes. Did euer any Diuine, any Church vnderunder the cope of the whole Heauens, ſo expound and inlarge the meaning of the ſecond Commandement? The words are, thou ſhalt not make to thy ſelfe any grauen Image, &c. who maketh to himſelfe among vsus the picture of a deuill? who ſets the ſhape of the diuel vponupon a wicked man, to make a repreſentation thereof to himſelfe? who falles downe to a wicked man, apprehending in him the diuels image, and doth worſhip him with diuine worſhip? and yet if his Expoſition be true, and that an Image did comprehend a wicked liuer, ſuch things would follow neceſſarily. Hee that conſidereth this allegation of the ſecond commandement, need not wonder, that they dare peruert other Scriptures leſſe knowne, and more hardly vnderſtood. Not to hauehave the wicked curbed, and duely puniſhed is a great euill, but yet men may not belie Gods truth, to make that as a means to amend that euill; the truth is ſtrong enough of it ſelfe, it needs no lying interpretations vponupon the Scripture to defend theſame.

88. EueryEvery true Church hath Chriſt for the King thereof: Reaſon, that the Church of England is a true Church. Page 146. We hauehave Chriſt for our ſpirituall King, and only Lawgiuer.this is his owne Doctrine. But the Church of England hath Chriſt for their King. Firſt, becauſe by our Doctrines and writings allowed by our Church wee acknowledge no other law-giuer hauing any authoritie ouer our conſciences, in matters of faith & obedience between Chriſt, and vsus, but he alone. Let our authorized writings, our Churches witneſſes, for this be examined, & ſee whether any doctrine be againſt it. Secondly in baptiſme we hauehave made all a ſolempne vow to him our Lord & Soueraigne herein. Thirdly, becauſe we hauehave renounced that Antichriſt the Pope, and all his vſurped Tyrannie in this behalfe, as againſt Chriſts prerogatiue royall herein. Fourthly, becauſe we doe hold his lawes the rule of our ſpirituall life, and as Chriſtians to be ſubiect p. 260to the ſame, neither are any lawes made to bind conſcience before God, but for outward order, peace and vnitie ſake; neither doe any out of knowledge otherwiſe ſubiect themſeluesChriſt Ieſus hath manifeſted his kingly power ouer vsus. vntounto them. Fiftly and laſtly, becauſe our Sauiour hath manifeſted his kingly power ouer vsus: firſt, in ſubiecting vsus all in theſe things now mentioned vntounto him: ſecondly, in ſubiecting many thouſands truely by his word and ſpirit to the power of his will, ſtanding members of the Church of England; of which there hauehave beene both publike perſons, as Byſhops, and others alſo, which did ſhed their blood for the Goſpel, the ſcepter of Chriſts Kingdome, and ſuch now ſtil are there ready to die for the Name of the Lord: thirdly, in putting into the heart of our King, for his heart is in Chriſts rule and gouernance; and into the hearts of the Nobles, and other, in their great meetings to ordaine Lawes againſt all ſpirituall power of that Antichriſt, who is againſt Chriſt: fourthly, and laſtly, in defending vsus by his great power, not onelyonly as he is God, but as he is the Prince of his people here, defending the Goſpell againſt the Romiſh Synagogue, and the conſpiracies of the ſame: and this doe wee acknowledge publikely to be done vntounto vsus for no other cauſe, but for his Goſpels ſake.

Obiection. Obeict. But M^r. Ainſworth would not hauehave Chriſt to be our King. Firſt, becauſe (ſaith he) we hauehave not Chriſts Officers appointed by him to gouerne vsus, that is, Pastours, Teachers and Elders.

Anſwere. Anſw. I anſwere; firſt, that we hauehave Chriſts officers appointed to gouerne; the ciuil Magiſtrate, the Kings Maieſtie, the ruling Elder next vnderunder Chriſt in all cauſes, as well Eccleſiaſticall as ciuill: then hauehave wee Eccleſiaſticall Gouernours vnderunder him, Byſhops, who bee alſo Paſtours and Doctours: which ancient orders be in the Eaſt, South, and Latin Churches; where hauehave beene and are, Byſhops, Prieſts, and Deacons: and all theſe be in the Church of England. Of the authoritie, power, and iuriſdiction of Byſhops, much hath beene ſayd of many, and not by theſe p. 261anſwered, and therefore needleſſe for me to ſay more, then before is ſaid alreadie.

Obiection. Obiect. Secondly, ſaith hee, becauſe we hauehave not the ordinance of Chriſt preſcribed in the 18. of Matthew, practiſed, nor ſuffered to be practiſed.

Anſwere. Anſw. For anſwere to this, remember what is ſaid before.

Obiection. Obiect. His third reaſon is againe, for that the wicked men liue in the Church, who are no Subiects of Chriſts Kingdome.

Anſwere. Anſw. Of this alſo much is ſaid before: it is onelyonly often by him repeated to fill vp roome it ſeemeth, or els a reaſon for eueryevery thing againſt vsus, as hee doth make it, but though hee repeat it againe and againe, yet the weight once felt, it is of no more validitie at one time then another, but once anſwered well, is euer ouerthrowne.

Obiection. Obiect. Laſtly (ſaith he) this Church wanteth the power of Chriſt againſt Sin, Sathan, Antichriſt.

Anſwere. Anſw. I anſwere, wee hauehave ſpoken, and wee ſtill doe ſpeake of the Church of England, and that it wants not the power of Chriſt; for there is in it the preaching of the word, which is Chriſts power, Rom. 1. 18. there is the power of admonition, ſuſpenſion, and Excommunication, what is then wanting of Chriſts power? If they meane that it is not in eueryevery pariſh, that is not enough to deny it to be in the Church of England, in which is comprehended all Pariſhes, and all Superiour power ouer theſe Pariſhes, in which is this power of Chriſt. And therefore the Church is a true Church, hauing Chriſt for the head; King, Prieſt, and Prophet of the ſame. And thus much for M^r. Ainſworths reaſons retorted vponupon him againſt himſelfe, by which (in pag. 127. of his booke) he endeuours both weakely and vntruely to make our Church a falſe Church: But theſe ſame are ſufficient reaſons to maintaine, that wee are a true Church doing as we be by law eſtabliſhed.

p. 262Now I will in like manner deale with M^r. Smiths arguments:Anſwere to M. Smiths Arguments, which alſo are turned againſt himſelfe. by which he would proue vsus to be no true Church, Page 83. He making the Maiors, and aſſuming negatiuely, and I taking his Maiors, ſuch as they be, and aſſuming for our ſelues affirmatiuely.

The firſt Argument.

THe true Churches of Chriſt were eſtabliſhed of men, that The firſt Argument.did repent and belieue, and ſhew their faith by their works, that were Saints, and faithfull viſibly, and of theſe onelyonly. Mat. 3. 6Page 84. Iam. 2. 18. Rom. 1. 7. 1 Cor. 1. 2. Ephe. 1. 1. Mat. 28. 19.The Propoſitions are all M. Smiths.

Obſerue here how this Propoſition is to be vnderſtood of a Church in planting, that is, of a people no Church, who did not profeſſe Chriſt, but to be a Church of Chriſt, and not of a people profeſſing Chriſt, to be onelyonly reformed; and therefore herein he dealeth deceitfully, and ſpeaketh not of the like caſe, playing the Sophiſter. I hauehave ſhewed how there is a great difference betweene the planting and reformation of a Church once planted. Againe, there is degrees of repenting, of faith, and ſhewing forth workes, which hee doth not expreſſe, as had ben fitting. None of the Scriptures ſpeake of any Church to be reformed, but of Churches either in the gathering, as Mat. 3. 6. and 28. 19. or gathered, as Iam. 2. 18. Rom. 1. 7. 1 Cor. 1. 2. Eph. 1. 1. That of Iames is againſt him; for it ſeemeth hee found fault with ſuch as boaſted of Faith, and had no workes; the other ſhew that they were called ſaints, but how, and wherefore, I hauehave already ſhewed: ſo as he alledgeth them not ſo fitly as he would make his credulous Scholers belieue, whom he would perſwade to hold theſe ſeely reaſons to be vndeniable Arguments, page 83. yet if this his propoſition be good, it is for vsus; whence I aſſume contrary to him.

But the Eccleſiaſticall aſſemblies of England were eſtabliſhed of ſuch perſons, repentant, belieuing, ſhewing their workes, &c. Ergo, true Churches.

p. 263Obiection. M. Smith denieth the Minor, vponupon this reaſon, becauſe at the time of reformation was, firſt, compulſion of all ſorts: ſecondly, a mixture of all prophane, &c.

Anſwere. To both which, I hauehave ſpoken at large before. And further let this be noted, firſt, that he ſaith, men were compelled; I aske by whom? as alſo whether thoſe that compelled wer not voluntarie, and the ſeruants of Chriſt, or the ſame, that ſuch as were compelled by them? By anſwering hereunto, they ſhall finde her bleſſed Maieſtie, & the compelling number, which were the Church of God, to be repentant, faithfull, and by drawing others to God, after the example of good Kings, to ſhew their workes, to be viſible Saints, and Saints onelyonly. Secondly, hee confeſſeth that ſuch as were compelled were newly, though hardly drawne from Antichriſtianiſme, this being true, from his owne mouth, that the compelled were ſuch as had departed from Antichriſt newly though hardly, they were therein partly voluntarie, and not wholy compelled, as he would make his aſſociates belieue.

The ſecond Argument.

THe true Churches of the Apoſtolique inſtitution, conſiſted The ſecond Argument. Page 84.of a people ſeparated from vnbelieuers, whether Iewes, or Pagans, or other. 2 Cor. 6. 17. Reu. 18. 4. Act. 19. 9. and 2. 40. 47. and 5. 13. 1 Tim. 6. 5. If this propoſition be meant of any other inſtance of time, then in the firſt gathering, and the word other, comprehending any other than Iewes and Pagans, & ſuch vnbelieuers onelyonly, I denie it to be true, and the quoted Scriptures proue it not. Acts 19. 9. is to ſome purpoſe, as I hauehave expounded the propoſition, but the reſt ſhew not that they did ſeparate, but were exhorted therunto:The Separatiſts conclude that men are ſo, becauſe they ought to be ſo, but very abſurdly. now the exhortation to a thing argueth what ought to be done, & ſheweth that ſuch as be exhorted either doe it not, or are ſlow to it; but is no argument at all that ſuch doe it, or are ſuch perſons as they be exhorted to be. Rich men are exhorted p. 264to be rich in good workes & ready to distribute. 1. Tim. 6. 18. Are they therefore ſo? or may I in defining a rich man ſet him out by this, and quote this Scripture to proue it? yet ſuch are his prooues, which I wiſh the Reader to conſider well of. Hee and the Separatiſts conclude, and would proue men and Churches to be ſo and ſo; becauſe the Scriptures command, exhort, and thereby teach, that they ought to be ſo. Their wits and wils cannot make this right reaſoning. But I aſſume the Minor.

The Eccleſiaſticall Aſſemblies of England conſiſt of ſuch a ſeparated people: Ergo, true Churches, &c. That wee be ſeparate from Iewes and Pagans who can deny? and for Ʋnbeleeuers to be taken in the new Teſtament for a people profeſſingThey cannot by Gods word call vsus vnbeleeuers. Chriſt as wee doe, I challenge all the Browniſts in the world to ſhew me that tearme or name to be giuen to ſuch by the holy Ghoſt. Men in the Church may be condemned for a meaſure of vnbeleefe, but yet not called therefore vnbeleeuers; if ſuch men doe profeſſe, as we do in our Church the Lord Ieſus, and become not abſolute Apoſtates from Chriſt, as at the firſt they were without Chriſt, they are not to be called vnbeleeuers.

Obiection. M^r. Smith Page 84. denyeth this Minor; firſt, becauſe the perſons which ſubmit to Antichriſt and his Abhominations, are in the Lords account equall with Pagans, &c.

Anſwere. I anſwere, that firſt it muſt be meant of ſuch as ſubmit to Antichriſt ſo as they acknowledge him the head, and they members of his body, elſe not: if out of his forge hee can beat out the contrarie with the hammer of the word, I charge him to doe it, elſe is he herein deceiued, and would deceiue. Againe, if it be ſo, yet it is not ſpoken properly, but figuratiuely and in reſpect by way of compariſon, as Eſay 1. 10. If ſuch tearmes as hee doth produce them for be giuen to make ſuch a people no Church of God, but to be Sodome indeed, and Gomorrah indeed, then had not the Iewes in Eſayes time beene Gods people, which is contrary to verſe 2. 3. where the Prophet in the perſon of God, calleth them his children and People.

p. 265Obiection. Secondly, hee ſaith the Apoſtle exhorts the Churches to ſeparate from inordinate liuers, from perſons excommunicated, &c. as 2. Tim. 3. 5. Tit. 1. 16. 2. Theſ. 3. 6. 1. Cor. 5. 11.

Anſwere. I anſwer firſt, that here he concludes, as before, it ought to be ſo: Ergo, it is ſo; which is very abſurd reaſoning, and very falſe. Secondly, this is to be vnderſtood of a priuate ſeparation, but not of a Schiſmaticall diuiding of mens ſelues from the body of the whole Aſſembly, as hee intendeth hereby, and is the matter in queſtion.

The third Argument.

THe true Churches of the Apoſtolique inſtitution were by The third Argument. Page 84.Baptiſme gathered into the Couenant or new Teſtament of Chriſt. Mat. 21. 19. 20. Acts. 19. 4. 5. and 10. 48. Mat. 18. 20.

Here note, that hee ſaith not, baptiſed into the name of the Father, Sonne and Holy Ghoſt, after the words of Chriſts inſtitution: Mat. 28. 19. for he vſed not theſe words in his new baptiſing, ſo ſome hauehave teſtified: thus dare hee alterAlex. Hom. Iam Wh. lawes and ordinances, an intollerable audaciouſneſſe againſt God, the practiſe of Gods Church, and the words of the Inſtitution. The place Mat. 18. 20. is idle here, and nothing to the purpoſe, but to fill vp ſpare roome. But I aſſume:

The Eccleſiaſticall Aſſemblies of England were by Baptiſme gathered into the Couenant or new Teſtament of Chriſt: Firſt, they were and are all therein Baptiſed: and ſecondly, their Baptiſme is receiued as the ſeale of the Couenant, or new Teſtament: thirdly, at Baptiſme there is a repetition of the Couenant, exhortations to imbrace it, and profeſſion made of Faith therein before any be baptiſed: ſee for the truth hereof the practiſe of our Church in the Booke of Common Prayer. Ergo, the Eccleſiaſticall Aſſemblies are true Churches, &c.

Mr. Smith denyeth this Minor, and ſaith, and onelyonly ſaith, (for he proueth not that which he ſaith, to ouerthrow p. 266the ſame) that the Apoſtles, did baptiſe indefinitely into the whole new Teſtament of Chriſt: but our Aſſemblies (he ſaith) doe not profeſſe the true Faith of Chriſt: and are therefore not baptiſed into the new Teſtament of Chriſt indefinitely, &c. This hee doth but affirme of his bare word, which I deny, and our profeſſion & practiſe cryeth ſhame vponupon his impudent belying of vsus herein. In the order of our adminiſtration, I demand of him, either in the exhortations, or in the prayers, or in the words of the Institution, or in the anſweres made; what one reſtraint is made of the Couenant, whereby it may appeare that we baptiſe any reſpectiuely? this ought he to hauehave ſhewed, & if he had bene able he ſo would hauehave done; till he doe it, he is to be herein held as notorious a Sclanderer, and deprauer of Gods Church, as any enemie of our Chriſtian profeſſion whoſoeuer.

The fourth Argument.

THe true Churches of the Apoſtolique Inſtitution, had The fourth Argument. Page 85.Chriſts power Miniſteriall in the bodie of the church. This propoſition, he ſaith, he hath confirmed before; and I ſay, I hauehave anſwered the ſame before, and hauehave by many reaſons manifeſted the falſhood thereof, that Chriſt Ieſus, nor his Apoſtles, euer eſtabliſhed any popular gouernement in the church. His aſſumption therefore I grant as for vsus, and ſo this his fourth Argument muſt be forged a new, to make his concluſion follow, as a truth. To let this fourth Argument goe therefore; I thus frame for vsus a fourth reaſon in the roome thereof.

All the churches after the Apoſtolical Inſtitution, had the Miniſteriall power of Chriſt in certaine principall members. The Church of England hath ſo. Ergo, the Church of England is after the Apoſtolicall inſtitution. Hee grants the Minor, Page 86. the Maior is manifeſted before, in anſwere to this propoſition of the fourth Argument in his p. 267defence of popular Gouernment; againſt which, this Argument may be made. The true churches of the Apoſtolique Institution, had not Chriſts power miniſteriall in the body of the Church. For it was firſt in the Apoſtles, they did commit it to the Euangeliſts in their abſence, and where noWho had authoritie ouer Churches in the Primatiue time: ſee Doctor Field 5. booke chap. 22. and 25. Euangeliſt was left, they committed it to the Elders, who were elected out of the people, and ordained by the Apoſtles, to rule and ouerſee the flockes. That the Apoſtles had authoritie ouer churches, it is euident enough; firſt, by their planting of them, 1 Cor. 3. 6. ſecondly, by being Fathers, begetting them, 1 Cor. 4. 15. 9. & 2. thirdly, by propounding cauſes, ordering, and perfecting of them, 1. Cor. 11. 2. 34. Act. 1. 15. and 6. 2. 6. and 15. 13. 22. fourthly, by the Apoſtle determining a cauſe, and inflicting puniſhment himſelfe vponupon tranſgreſſours. 1 Tim. 1. 20. 1 Cor. 5. 3. fiftly, by the Apoſtles appointing ſome ouer Churches, 1 Tim. 1. 3. Tit. 1. 5. The Euangeliſts had authoritie ouer churches; for they receiued that authoritie not from the Churches, but from the Apoſtles, 1 Tim. 1. 3. Tit. 1. 5. as the Apoſtles did receiue theirs from Chriſt, and not from man, Gal. 1. 1. And they had power committed to them by plaine precepts to their owne perſons, without mentioning any Coadiutours, 1 Tim. 1. 18. and 3. 15. and 5. 21. 22. and 6. 14. Tit. 1. 5. The Elders had authoritie ouer the churches, for they receiued their ordination and placing in the Churches, from the Apoſtles, and Euangeliſts, with the Churches conſent. Act. 14. 23. Tit. 1. 5. The Apoſtles doe call them, and giuegive them a charge to ſee to the Church, and to gouerne the ſame, Act. 20. 17. 28. and this was done without mentioning any power to be in the people, the multitude: and this is the vniuerſall opinion of all Churches, and the practiſe of both Greeke and Latin Churches, vnreformed, and Reformed.

But the Anabaptiſticall Aſſembly of Mr. Smith, hath Chriſts miniſteriall power (if it be that power) in the bodie of the church. Ergo, the Anabaptiſticall Aſſembly of Mr. Smith, is not of the Apoſtolicall conſtitution.

p. 268The fift Argument.

THe true Church of the primitiue Inſtitution Apoſtolical, The fift Argument. Page 87.had Chriſt Ieſus for their Mediatour; that is, their King, Prieſt and Prophet, 1 Tim. 2. 5. Heb. 9. 15. Gal. 3. 15. 16. Ioh. 17. 9.

The Eccleſiasticall Aſſemblies of England hauehave Ieſus Chriſt, for their Mediatour, that is, their King, Prieſt and Prophet. Ergo, true Churches, &c.

M^r. Smith denyeth the Minor, vponupon the ſame Reaſons that M^r. Ainſworth before hath done, from whom it ſeemeth he had them; but I hauehave in my anſwere to M^r. Ainſworth, both defended this Minor in the particulars, and made a Reply to what he ſaith to the contrary; which may ſuffice, as an Anſwer to M^r. Smith alſo.

The ſixt Argument.

THe true Church of the Apoſtolique Inſtitution hath The ſixt Argument. Page 87.Chriſt for the Head, and is a true body vntounto the true head Chriſt, truly vnited by the ſpirit of Chriſt. Epheſ. 1. 22. 23. 1 Cor. 12. 27. Gal. 3. 16. Eph. 5. 23. Vnderſtand Reader, that we diſpute of the viſible church, & not of the inuiſible: ſpeaking of the viſible Church. Firſt, the ſcriptures are not well alledged, being vnderſtood of the inuiſible Church properly. Secondly, the propoſition it ſelf is falſe, being vnderſtood of eueryevery particular Church, & eueryevery particular member of the ſame: for firſt, theſe words, truely vnited by the ſpirit of Chriſt, are to be vnderſtood onelyonly of the Elect: ſecondly, they doe ſeclude out of the Church ſecret hypocrites; for they are not truely vnited to Chriſt: thirdly, it maketh the Churches Apoſtolicall not to hauehave Chriſt their head, &c. euen Corinth, and the Churches in Aſia, of whom Iohn Reuel. 2. and 3.Rev 2ſpeakes, which had in them ſuch as had the ſpirit of Sathan, p. 269whereof the Apoſtle ſaith, 2 Tim. 1. 15. that all they which were in Aſia were turned from him; which doth not befall ſuch as be truely vnited vntounto Chriſt: fourthly, particular1 Cor. 12. 27.1 Cor 12:27 Churches are not the bodie of Chriſt, but members of hisA particular Church is but a member of the whole. bodie, and that not by the ſpirit, as the company of the Elect be, but by an outward profeſſion of their Faith, and repreſentatiuely; becauſe who ſo ioyneth to one particular true Church, as to the Church of Chriſt, doth ſo adioyne himſelfe to all. For otherwiſe, if eueryevery particular Church were the true body of Chriſt, then had Chriſt many bodies; one head ſhould be to many bodies: then alſo eueryevery particular Church ſhould abide with Chriſt, and neuer fall away; in it there ſhould be no Hipocrites, no Reprobates, becauſe in Chriſts true body, there be none ſuch: and therefore in this propoſition he is in doubtfull tearmes deceitfull, and in the matter vnderſtood after the queſtion erroneous, if not Hereticall. But expounding it thus, to wit, that a particular Church, firſt, hath Chriſt for the head, as men doe receiue common graces from him, and as the whole is taken Synechdochically How a particular church may be iudged the body of Chriſt.for ſome, who in the rule of Charitie are by their fruits to be iudged elect: ſecondly, that it is his body, firſt, in profeſſion of faith, ſecondly repreſentatiuely, as ſetting forth to others the whole Church, by holding with it the ſame God, Word, Faith, Profeſſion, Doctrine and Sacraments, whereby thus I ſay, expounding it, I do aſſume that:

The Eccleſiaſticall aſſemblies of England hauehave Chriſt for the head, and are his true bodie, vnited by the ſpirit of Chriſt. And therefore true according to the Apoſtolicall conſtitution.

I hauehave before proued that the Church of England hath Chriſt for the head: and if hee be the head, it is his bodie, which hath receiued many gifts of the ſpirit, and in it are many viſibly, who doe truely ſeeke God, and doe voluntarily ſerue him; which hee, page 87. cannot denie, though elſe where is plainely of another minde reſpectiuely. And thus much for the inſufficiencie of his Arguments againſt vsus, and the ſame made good for our ſelues, and that very iuſtly againſt him.

p. 27099. That our Church is a true Church. The Church which Reaſon that the Church of England is a true Church.hath true matter, forme and properties of a true Church, that is a true Church. This will not be denyed.

But the Church of England hath true matter, forme and properties of a true church. Therefore is it a true Church.

Reaſon. 1 The minor I hauehave alreadie proued in my former booke. Firſt, becauſe wee hauehave a true and no falſe head. Now a true head cannot be conioyned to falſe members of Chriſt, but to true members, which are the matter of the Church.

M. Ainſworth to this ſaith, that Ieroboam might ſo hauehave Page 181. Obiection.pleaded for himſelfe and his people.

Anſwere. This hee proueth not, and how vniuſtly hee compareth our principall Gouernour to Ieroboam with his Calues, and we doe that abhor ſuch deteſtable Idolatrie, to that people, I leaue vntounto any vnderſtanding Reader to iudge; and doe referre the Reader to a further anſwere to this afterward, made to M. Smith, obiecting the ſame.

Obiection. M. Smith hee ſaith, that we hauehave a falſe head: which hee would proue by ſaying fantaſtically, from a fantaſticall ſpirit, that we doe worſhip God in a fantaſticall Chriſt, &c.

Anſwere. But how we do hold of Chriſt and his offices, againſt the Iewes who hate him, againſt Turkes who doe debaſe him vnderunder curſed Mahomet, and againſt Papists, who doe depriue him of his glory herein many wayes; and laſtly, how we againſt all other Heretiques doe maintaine the holy Truth of this ſecond perſon our Sauiour, the Engliſh ConfeſſionThe harmonie of Confeſſion. agreeing herein with all other Churches doth manifeſt the ſame, and not hitherto hath it ben taxed of any learned men, or found fault with by any Church of Chriſt in this point, that ſo now theſe fantaſticall ſpirits ſhould iudge vsus to be worſhippers of any fantaſticall Chriſt.

Reaſon. 2 Secondly, we be either true matter, falſe matter, or no matter: but firſt wee are not no matter; for ſuch are they which make no profeſſion of Chriſt at all: as Iewes, Turkes, and other Pagans, Aſſemblyes of Rebels againſt Chriſt, and no Churches of God at all. Secondly, wee are not falſe matter; for if any may be ſo tearmed, this matter be the Papiſts, p. 271who ſit in the Temple of God and doe endeuour to vndermine it; they be the Anti-chriſtians, for Chriſt in meere Profeſſion, but againſt Chriſt in very fundamentall Doctrines, as the controuerſies betweene vsus and them do declare. Now from them are wee departed ſo farre, as the Reformed Churches doe holde vsus a true Church, and the Romiſh Synagogue condemneth vsus for Heretiques. Therefore, being neyther no matter, nor falſe matter, wee be true matter.

Reaſon 3 Thirdly, true matter are all ſuch as are baptiſed, and openly profeſſe, that Ieſus the Sonne of Mary, is the Sonne of God, made Chriſt the Lord, by whom onelyonly and alone is ſaluation: that this is true matter, I doe thus manifeſt it.

Firſt, becauſe it was the principall doctrine which theProofes of this Reaſon. Apoſtles taught to gather a people to God. Acts. 2. 36. and 9. 20. and 10. 42. and 19. 4. 5. and 18. 28. Luke. 24. 47. 1. Cor. 15. 3. and 3. 11. Secondly, becauſe ſuch as did make this profeſſion were iudged by the Apoſtles, and Apoſtolicall men, worthy to be admitted into the Church, as fit matter of it. Acts. 8. 37. and 16. 31. 33. Thirdly, becauſe it is the ſumme of the whole Goſpell, and Couenant in the new Teſtament, in reſpect whereof, there is no other point of Religion neceſſary, but as it tendeth eyther to bring men vntounto, or to confirme them in this maine truth. Hence it is, that S. Iohn concludeth his Goſpell with this ſcope. Ioh. 20. 31. this is that Corner ſtone laid, to which all muſt be coupled, and on whom all other doctrines muſt be built. Eph. 2. 20. And therefore ſithen ſuch as doe profeſſe this truth doe ſummarily and in generall profeſſe all the Euangelicall doctrines in Gods Booke, ſuch muſt needs be fit matter of the Church.

Obiection. M^r. Ainſworth doth graunt theſe, as truths of God: for hee doth paſſe them ouer without gainſaying any thing. But Mr. Smith, who will deny any thing, denyeth this before ſet downe, to be the ſumme of the Goſpell: and why forſooth? becauſe (ſaith hee) the ſumme of the Goſpell is this; that Ieſus Chriſt the Sonne of God, and the Sonne of Mary, is p. 272the onelyonly King, Prieſt and Prophet to his church▪ gouerning, ſacrificing, making interceſſion and Prophecying after that holy manner, and according to thoſe rules which he hath preſcribed in his Teſtament.

Anſwere. I ſaid, Reader, that it was the Summe of the Goſpell, that is, a ſhort Compendium of all that which is comprehended in the Goſpell, and in few words ſo contained, as all in the Goſpell may be brought vntounto the ſame. Now what ſaith he, which is not briefely comprehended vnderunder the name of Chriſt, by which is ſignified his offices, of a King, Prieſt and Prophet? ſo as hee ſaith no more in ſumme then I hauehave ſaid, and therefore herein hee ſheweth both a ſpirit of contradiction, which is his nature, and therein obſtinately growne by the worke of Sathan, and alſo great folly in adding theſe words; after that holy manner, and according to thoſe rules, which he hath preſcribed in his Teſtament, except hee vnderſtand them, as preſcribed to vsus, that wee might beleeue. For if hee meane the gouernment of Chriſt, his ſacrificing, interceſſion, and prophecying in his owne perſon, and his holy ſpirit, then this preſcribed order after the rules in the new Teſtament, is not a binding of Chriſt to literall rules as men be, but onelyonly an informing of our iudgement, how by faith wee may apprehend Chriſts holy performance of theſe things. But if he vnderſtand within theſe offices of Chriſt, the outward gouernment, ſacrifices, interceſſions, and Prophecyings of the viſible Church, as by all likelihood hee doth, for hee doth adde theſe words, to bring into the ſumme of the Goſpell the viſible Church practiſes, then belike Chriſt muſt not be beleeued to gouern, ſacrifice, pray and prophecie by his ſpirit, except the ſame be performed in the viſible Church: thus hee bindeth the performance of Chriſts offices to the externall actions of men. Againe none then doe belieue and hold the ſumme of the Goſpell, except hee know and hold how the Churches of Chriſt viſibly is gouerned, how ſacrifices, prayers, and prophecyes are to be performed▪ oh the wickedneſſe of man! what will not an Hereticall ſpirit peruerſely bent, p. 273teach, to hauehave his owne will! But I aſſume:

The members of the church of England are baptiſed, and do openly profeſſe this ſumme of the Goſpell: Therefore they be true matter of the church of Chriſt. The Minor is true: firſt,The ſumme of the Goſpell profeſſed of all. by the doctrine of the Church: ſecondly, it is publikely preached: thirdly, it is by Lawes maintained: fourthly, by none, as he ſtands by Law a member of the Church, oppoſed: fiftly, by the bloud of Martyrs confirmed: ſixtly, in Scholes defended: ſeauenthly, in it Children are catechiſed, and ſo is vniuerſally profeſſed.

Obiection. M^r. Ainſworth anſweres, firſt, that it is not rightly and Page 182.truely profeſſed, though it be profeſſed.

I anſwere, that it is rightly and truely profeſſed according to the doctrine and the faith of our Church, which all doe profeſſe according to their meaſure of knowledge.

Obiection. Secondly, hee ſaith, though all be true which I ſay, yet it proueth not all the Church to be true matter of Chriſts church, except they all make the like profeſſion.

Anſwere. Reader note, that he doth acknowledge that the doctrine of the Church is ſuch, that Miniſters preach it, that lawes maintaine it, and ſo forth, and yet wee neuer the better, except all doe alike profeſſe the ſame: and this hee would proue becauſe many are wicked and ignorant: ſo then, becauſe all doe not alike practiſe, and becauſe all hauehave not the like meaſure of knowledge, therefore hee concludes, that all doe not alike profeſſe, and therefore the Churches doctrine, the preaching of the word, the wholeſome Lawes of Magiſtrates, and the ſound knowledge in this, in many thouſand particular perſons, muſt all be as nothing, becauſe others are not as they be: how his Browniſticall Diuinitie can proue theſe things I ſee not; till hee doe it, his deriding of my thus reaſoningPage 183. from theſe ſeauen things before mentioned, may be turned vponupon himſelfe as his owne folly doth deſerue.

In the meane ſpace, I doe auouch: Firſt, that all that beIn what reſpects we all doe make a like profeſſion. by Law, members of the Church of England, do make a like profeſſion in theſe reſpects; firſt, becauſe they doe ſtand members and ſo by law are in the ſame profeſſion, which p. 274the law doth maintaine: ſecondly, in as much as this point is not contradicted of any: thirdly, in that the moſt ignorant, or prophane being in particular informed, and demanded how they beleeue in this point, they will, and by experience it is found, they doe acknowledge this whole truth; the ſumme of the Goſpel mentioned: fourthly, In that their voyces be in all the lawes, as Miniſters and people doe conſent to choſe ſome for them, one in one place, and an other in an other, for the Conſtitutions and Acts decreed vponupon, not againſt the word of God: fiftly, by the hearing of this truth publiſhed and preached: and ſixtly, by all offering their children vntounto Baptiſme, and all receiuing the Lords Supper, the ſeales of this truth and ſumme of the Goſpel: and thus doe all make a like profeſſion.

Secondly, I ſay, that the generall profeſſion of this truth, after this manner, in theſe ſixe things, maketh ſuch as be in many things ignorant, to be true matter in that Church; ſo it be, that there be withall other who in iudgement and conſcience intertaine the maine truths of God from the beginning: for wee muſt know, firſt, that theHow a people are a true Church, though wicked men doe ariſe vp among them after the firſt conſtitution. 1. Cor. 1. Reu. 2.1 Cor 1Rev 2 Church taketh her name of the firſt beginners, Act. 2. 47. in which place, by church is meant ſuch as our Sauiour left behind him, and are numbred, chap. 1. 15. ſecondly, that that Church neuer looſeth the name of a church, ſo long as ſuch doe continue, or the like doe ariſe in their ſteed by a continuall ſucceſſion, though in time wicked ones doe ariſe vp among them. Thus Corinth, and the Churches in Aſia, held the name of the Church, becauſe there were ſuch as did maintaine the truth firſt publiſhed and receiued. Now the late Queene with many other, did voluntarily begin reformation, they of knowledge profeſſed this truth, and many of them ſuffered for it, againſt Poperie; let this man tell me whether they were to be accounted Gods people? If he ſay yea, conſidered by themſelues, then ſay I, the ſame truth in the ſame degree hitherto maintained, maketh ſuch ſtill to the true people of God; and for the mixture of others ariſing in the Church, let him, if hee and all p. 275his can, proue that the Church ſo ceaſeth to be a Church, and the good nothing to be eſteemed, becauſe of the bad among them: thirdly, I ſay, that the better part giueth the name of the whole, though the ſame be fewer in number by many; thus Sardis is called a Church, for the few namesReue. 3. 4.Rev 3:4 there: fourthly, I ſay, if by a like Profeſſion he meane (for the word is ambiguous) either; firſt, a like in particular knowledge How many wayes the word (alike) is to be taken.of all maine points diſtinctly, then hee thruſts out the two Diſciples going to **Luke 24.Luke 24Emaus, and Thomas, for their not beleeuing a ſpeciall maine truth, for a time to be no true matter. So many in **Eſa. 1. 3. and 5. 13. Iohn 7. 49. Iohn 3.Isa 1:3Isa 5:13John 7:49John 3Eſai his time, who ſpeaketh generallyAlike in profeſſion. as of all, for the generall ignorance of moſt among them: by this his reaſon, the common people had not been of the Church of God, they were ſo ignorant of the Law; yea, Nichodemus had not beene a true member of the Iewiſh Church: but all this is moſt falſe, therefore though ſome be not like other in particular knowledge, yet may they be true matter: or ſecondly, a like in qualitie, that is, oneA like in qualitie. to profeſſe, as truely and as ſincerely as another, then hypocrites before men, are hereby thruſt out of the Church, as no true viſible matter; the contrary is manifeſt in Iudas, admitted by Chriſt; in Symon Magus, admitted by Peter, and by Demas, commended by Saint Paul: or els thirdly, a A like in degree.like in degree of grace, then he condemneth all for falſe matter, who are not alike bolde with Peter; a like learned & painefull with Paul; a like Prophetically inſpired with Saint Iohn; a like deuoute with Annah; a like holy in conuerſation with Zacharie and Elizabeth: then had thoſe whom Saint Paul reprooueth, 2 Cor. 12. 20. 21. beene falſe matter of the Church at Corinth, and ſuch as Eſai and other reprooue, falſe matter of the church of the Iewes; all which is vntrue: no place once affording the very leaſt conceit hereof. Let him therefore the next time ſhew what he meaneth by the like Prof…ſſion differing from theſe three, and ſhew how any with vsus ſo differ, and that all for the ſame are no true matter of Chriſts Church: fiftly, and laſtly, I ſay, that the generall profeſſion of this truth, maketh ſuch a one true p. 276matter, though he be ignorant, and withall diſorderly. ForTrue matter twofold. we muſt know that true matter is two-fold; good matter, and bad matter; as Timber and ſtone is true matter for building, yet not all Timber and ſtone good matter; ſo a woman lawfully married is a true wife, but eueryevery true wife is not a good wife: ſo eueryevery ſubiect, though a true ſubiect, yet may not be a good ſubiect: theſe with other are at large ſet downe in my former Booke, page 115. And thus is it with the matter of the Church, eueryevery one which profeſſeth and holdeth this maine Truth and Summe of the Goſpell, is to be admitted as true matter into the Church, as the Eunuch was, and if hee may be admitted, then beingActs 8.Acts 8 already in the Church holding that profeſſion, hee is to be iudged true matter of the Church, though of ill conuerſation, but thereby not true and good, but true and bad matter. Hence it is that in 1 Cor. 5. 11. 2 Theſ. 3. 15. warning is giuen to take heed of ſome for their bad conuerſation, yet are they then called brethren: if any that is called a brother, 1 Cor. 5. 11. admoniſh him as a brother, 2 Theſ. 3. 15. by giuing them tearmes of brethren, he teacheth that they be not to be held no Chriſtians, or falſe Chriſtians, but by their conuerſation bad Chriſtians, and ſo as ill liuers not to be approued, but not as enemies to be reiected, 2 Theſ. 3. 15. And the Apoſtle writing to a mixt companie at Corinth, calleth them all Saints by calling, that is, in that they were added by a viſible profeſſion to the Church (for many are onelyonly called, but few are choſen, Mat. 22. 14.) and neuer maketh exception of the euill liuers, as falſe matter among them, though after hee reproue them, as vnworthy matter for their ill conuerſation.

To this diſtinction of matter Mr. Ainſworth ſaith nothing, but carpeth at the ſetting downe of falſe matter; his words are not worth the rehearſing, Page 182. M. Smith, he yeelds this diſtinction, and denyeth nothing of all I hauehave ſaid, but onelyonly that I ſet not downe the ſumme of the Goſpell, to which I hauehave made anſwere. And thus hauehave I ſhewed, that we be true matter of Chriſts Church.

p. 277Reaſon. 4 Fourthly, I proue that wee be a true Church, becauſe We hauehave the true forme of the true Church.we hauehave the forme of a true Church. That the true forme maketh a Church to be a true Church, will not be denied. Now that we hauehave the forme of Chriſts true Church, thus I proue.

Firſt, by one of Maſter Smiths owne Arguments, be it weake or ſtrong, Page 115. They that are the true matter of the Church of the new Teſtament, hauehave the true forme. This is his owne. But we are ſuch true matter, as I hauehave proued. Ergo, we hauehave the true forme, being vnited together; for ſo is the propoſition to be vnderſtood.

Secondly, I proue it thus, If God hath viſibly couenanted with vsus to take vsus in Christ for his people, and wee ſo againe to take him by Chriſt for our God, then hauehave we the forme of a true Church. For this couenanting mutually doth giuegive a being vntounto a people to be Gods people, Deu. 29. 12. 13. This is the Lords ſetting vp of a people to be his people, and the peoples ſetting vp of the Lord to be their God: as Moſes ſpeakes.Deu. 26. 17. 18.Deut 26:17Deut 26:18

Now in the Lords doing of this; firſt, hee giueth themHow God maketh a people his people. his word, which is 1. his ordinance to make men his people, Mat. 28. 19. Mar. 16. 16. 2. His power to ſubdue them, Rom. 1 16. 2 Cor. 10. 4. 5. Heb. 4. 12. 3. It is his meanes of reconciling a people. 2 Cor. 5. 20. 4. It is that by which hee extolt a people aboue other. Pſal. 147. 19 Rom. 3. 1. 2. and thereby as it were they be ſet a part and ſanctified vntounto God to be his people. Secondly, this word ordinarily he ſends by men who are hereto ordained, Mat. 10. and 28. 19. Ephe. 4. 11. 12. and theſe be called his Ambaſſadours 2 Cor. 5. 20. who doe bring men vntounto God by that word; ſo wee ſee did the Apoſtles, Acts. 2. 3. &c. Thirdly, with this word hee addeth ſeales to confirme his Couenant: thus did hee in taking to him Abraham, Gen. 17. 1. 10. he gaue him his word, and the ſeale to confirme it. So had Noah before him, Gen. 9. 1. 8. 12. So Adam and Eue before all, a word and ſeales, Gen. 2. 16. 17. So to the Iſraelites comming out of Egipt, he gaue them his word by Moſes, and ſeales to confirme the ſame, which is well knowne. And as in the old Teſtament, p. 278ſo in the new, a Word, and Sacraments. Mat. 3. 3. 6. Mat. 28. 19. Acts. 2. 14. 38. and 8. 35. 38. and 10. 48. And thus are a people ſet vp of the Lord to be his people: and in theſe three things onelyonly doe ſtand Gods viſible act in chooſing for his part a people to be his: reſpecting no goodneſſe in them, but chooſing them of his louelove and mercy. Deu. 7. 7. 8. and 9. 5. Iohn. 15. 16.

Here note, that God doth thus make a people his who were not his before viſibly; but to recouer his people fallenHow the Lord reformeth his people. from him, and to hold them ſtill with him, hee then reformeth them, and bringeth them backe chiefely by the power of Authoritie; ſo did hee bringthe Iſraelites backe againe to Gods worſhip by valiant Captaines, after the people had fallen by Idolatry: for they fell from Gods true worſhip: Iudg. 2. 11. 12. then the Lord puniſhed them: verſe. 14. then when they cryed, chap. 3. 9 the Lord raiſed vp Iudges and deliuered them, Iudg. 2. 16. and while ſuch Iudges did liue, they did continue in the true worſhip. verſe 19 So did Iehoſaphat bring the people to the Lord againe: 2. Chron. 19. ſo did Hezechias and Ioſias. And thus doth God make and continue a people his people. But I aſſume this firſt part of the Conſequence:

God hath viſibly couenanted with vsus to make vsus his people. God hath made vsus his people ſo as hee hath made others.Firſt, hee hath giuen vsus his word, which was in the firſt conuerſion of this people to Chriſt, his powerfull hand. Secondly, hee ſent it by his ſeruants whoſoeuer they were, that brought this Nation firſt to the Chriſtian Faith. Thirdly, hee gaue withall the holy Sacraments, ſo as then hereby the Lord for his part made vsus his people, by the ſelfe ſame meanes that he euer made any other to be his.

Obiection. Obiect. But wee fell after.

Anſwere. An. True, ſo did the Iſraelits as is declared: but God hath brought vsus againe by ſuch bleſſed meanes as is before ſhewed at large, after the like manner, as he brought his people from Idolatry and bodily miſery withall. And therefore, if thus God couenanted with others, hee hath alſo ſo couenanted with vsus.

p. 279Now ſee alſo how a people doe couenant with the Lord,How a people doe make God their God. viſibly to take him to be their God, as Iudah did. 2. King. 11. 17. Firſt, it ſtands in an outward hearing ſuch as preach Chriſt, and an outward profeſſion of faith to that word preached, and eſpecially to the ſumme of the Goſpell, in what degree of knowledge ſoeuer: for as inwardly the word written in the heart by the ſpirit, and beleeued by a true ſanctifying faith is a true couenanting of God and the Elect, and is the forme of the inuiſible Church: euen ſo outwardly Gods miniſter Rom. 10. 9. 10.Rom 10:9Rom 10:10preaching to the eare and we hearing it, and profeſſing faith vntounto it, it is a viſible couenanting with God. Thus is the receiuing of the word mentioned, Acts. 2. 41. 1 Cor. 15. 1. and the Eunuches hearing of Philip, and his profeſſion of Faith to that hee heard, held his couenanting with God, ſo that hee had the ſeale ſet thereunto for confirmation. Secondly, it ſtands in receiuing of the Sacraments; firſt, of Baptiſme, by which viſibly, the forgiueneſſe of our ſinnes is ſealed vntounto vsus. Acts. 2. 38. by which viſibly wee are buryed with Chriſt: Col. 2. 12. hauehave put on Chriſt: Gal. 3. 27. are ſaued by it: 1. Pet. 3. 21. ſecondly, of the Lords Supper, whereby wee are together one body. 1 Cor. 10. 16. And thus doe people according to the Scripture viſibly ſet vp God to be their God and hauehave couenanted ſo with him.

Obiection: There is required beſides theſe, actuall obedience, which if they performe not, they hauehave not couenanted with God.

Anſwere. Firſt, I anſwere, that actuall obedience followes the Couenant, Obedience a fruit of the couenan….as a fruit thereof: for God couenants with vsus to make vsus good, and wee couenant with him to become good, not that eyther before, or in the Couenant wee be actually good.Deut. 26. 17. 18.Deut 26:17Deut 26:18 Our viſible Couenant is in words, our performance of particulars in act followes afterward: yet thus farre an actuall obedience is euen at the Couenant making; to wit, an outward attention to that word, which wee profeſſe to beleeue, and a receiuing of Baptiſme, if then it be offered: I ſpeake of Chriſtians newly conuerted to the profeſſion of ChriſtianPerſonal offences doe not argue no Couenant. faith. Secondly, I deny that want of future obedience in perſonall tranſgeſſions doth argue that no Couenant hath p. 280beene made, or then to be diſanulled: if ſo be, firſt, that the fundamentall points of the Couenant be held by vsus, that is, that wee doe profeſſe him our God and no other; holde his Word to be our rule and none other; his Sacraments to be the ſeales and none other: for in theſe three is the foundation of the Couenant, the perſons one and the ſame, In what doth the foundation of the Couenant ſtand.the writings one and the ſame, the Seales one and the ſame: this bindeth each partie to other, to performe the particulars of the Couenant thus made, and the partie offending in ſome things for matter of fact, not diſanulling any of theſe three, is onelyonly lyable to reproofe, and puniſhment, but yet the Couenant doth ſtand firme. A man and a woman doe couenant together lawfully in marriage, the word of mutuall promiſe paſſeth ſolemnely betweene them to performe mutuall duties, and the man giueth a token to confirme the profeſſion of his louelove and truth therein, which ſhe receiueth: now ſhee after is a very diſobedient wife, and breaketh the particulars of the Couenant; but herein is ſhee iuſt, ſhee holds none other her husband; ſhee ſtands vntounto the generall Couenant, and ſhee keepeth the token thereof: Though ſhee be diſobedient otherwiſe in many things, yet is there a Couenant made and remaineth, ſo as yet there is true man and wife. And thus is it with his Church, as the example of the Iſraelites doth ſhew; of whom it is ſaid, that they were a ſtiffe-necked people, Deut. 9. 6. who often prouoked God to anger. Pſal. 95. and alwayes reſiſted the holy Ghoſt: Acts 7. 51. yet had they couenanted with God, as Deut. 26. 17. Moſes telleth them. Secondly, if the Lord on his part breake not, the couenant holdes: for though the Lord complaine that Iſrael had broken Couenant, yet were they for all that his people, vntill he caſt them off and choſe another to ſerue him. It cannot be proued therefore that a people hauehave not couenanted with God becauſe of their perſonall euils in the Church; nor that therfore they be none of the Lords people, except it can be alſo proued, that God hath caſt them of, and choſen others. Now alſo I aſſume the latter part of the Conſequence, which is this:

p. 281Wee hauehave viſibly couenanted with God to hauehave him for our We hauehave taken God to be our God.God. Wee doe heare the word preached, we doe profeſſe faith to that word, we entertaine it, as Gods word; and wee doe receiue the Sacraments; our words, writings, and practiſe ſhew this to be true. And therefore if theſe hauehave made other people to be in couenant with God, then the ſame doe ſo make vsus in couenant with God. And therefore alſo hauehave we the forme of a true Church.

M^r. Ainſworths anſwere is one, and the ſame threadbarePage 184. Objections often repeated, and anſwered by me; that we were compelled, that many are profane, &c. But I hauehave anſwered before to ſuch friuolous Objections, as not of force to proue that either we neuer did couenant, or that if we hauehave, it is thereby diſſolued: I leaue him theſe two to proue, and to anſwere what I ſay to the contrary.

Obiection. M^r. Smiths anſwere is, that the Papiſts hauehave the word Page 89.and the Sacraments, and ſaith, wee are inferiour to many of them in profeſſion and practiſe.

Anſwere. The man here ſpeakes he cares not what, hee begins ſo to commend them, that it is likely, when hee hath runne out of breath Anabaptiſme, and perhaps Familiſme, when he comes to it, as hee hath out-runne all with vsus, and Browniſme alſo, then he will become in louelove with Antichriſtianiſme, and ſit downe a blinde Papiſt. And it is iuſt with God, if it ſo ſhould fall out; but the Lord preuent it, the Lord ſhew him merciemercy, and reclaime him at the length if it be his bleſſed will. Touching the Papiſts, hauehave they the word ſo as wee hauehave, and the fundamentall points of the couenant? I demand how they hauehave it? make they not a couenant with Angels, Saints, and ſo hold not the perſon in the couenant? Make they not another word, euen mens traditions, the declaration of the couenant, and ſo change the euidence? make they not moe Sacraments, and ſo adde counterfeite ſeales? turne they not the Lords ſupper into a Popiſh ſacrifice, and a curſed Idol called the Maſſe, and ſo doe teare off the Lords ſeale, and make it nothing worth? How can this bewitched man make them to ſtand p. 282in our ſtate; yea, and in Profeſſion (a thing neuer heard to be vttered of any but Antichriſtians themſelues) to be better then we?

Reaſon. 5 Fiftly and laſtly, I proue our Church a true Church, becauſe Properties of a true Church.we hauehave the true properties of a true Church. The firſt is, if it were a propertie, for here I take M^r. Smiths deuiſed propertie for one (becauſe hee eſteemeth ſo of it, as all the reſt are with him nothing without it,) which is, the intereſt and title to all the holy things of God. If this be a propertie,Page 90. yet we hauehave it, for (ſaith he) els where, the true propertie Page 115.ariſeth from the vnion of the matter and forme: Now wee hauehave true matter and forme, as is proued; and therefore alſo this M^r. Smiths propertie of a true Church, which he maketh the maſter propertie, to which all other are vnderlings. This he maketh a chiefe and firſt propertie, that ſo he hereupon may with two or three out-runners make a ſeparation from among Gods people Schiſmatically, to take authoritie to themſelues to doe any thing in the Church, which hee calleth in page 114. 115. aſſuming the new Teſtament, aſſuming the Miniſterie, aſſuming all the meanes of their edification to Saluation: this maketh two or three Straglers, to hold themſelues a Church forſooth, to take vponupon them to expound the Scriptures, to make a Miniſter, to cenſure and Excommunicate, and to doe what their barraine braines, ſhall by the ſuppoſed motion of the ſpirit fantaſtically lead them vntounto. The miſled I pittie, but the leaders are worthy of that they deſerue.

He hath taught them to aſſume ſo faſt as he hath madeM. Smiths Aſſumptions hath brought his followers into Conſumptions. many very Aſſes, in conſuming their eſtates in following him ſo variable a Changeling, who as M^r. Ainſworth ſaith, in three ſundry bookes, hath ſhewed himſelfe to be of three ſeuerall religions.

If this which hee calleth a propertie, were a propertie,Preface of his booke againſt M^r. Smith. yet wee hauehave it, if true matter and forme may produce it. But becauſe hee notoriouſly beguileth herewith the people, let them know, and hee alſo for his learning, who p. 283thus ſpeaketh to other, as ſetting all to Schoole, that this which hee calleth a propertie, is not a propertie, but a Difference betweene a Priuiledge and a Propertie, they be not one: It is a propertie of the wicked to doe wickedly, but it is no priuiledge.priuiledge; the difference whereof is, that an eſſentiall propertie ariſeth from within, but a priuiledge from without: the one, to wit, the propertie eſſentiall, maketh to the being of the Church, the other to the well being, but not ſimply to make it to be: of the one there can be no want, of the other there may be viſibly. To make this plaine, take the ſimilitude of a man and wife, vſed (as I hauehave ſhewed before) by the Holy Ghoſt often in the Scripture: the properties of a wife is, firſt, to hold only ſuch a one for her huſband, whom ſhe hath choſen: ſecondly, to keepe to the words of the couenant, by which ſhee was and is tyed to that huſband. Theſe two are eſſentiall properties, by which ſhee is a wife, and and without which ſhee is no wife: there be other properties alſo, as obedience, and care for her huſbands well fare, with other moe; but if ſhee faile in theſe, yet is ſhee a wife, ſo long as in the other ſhe remaineth conſtant. Now the priuiledge of the wife, is to hauehave intereſt, and title in her huſband, to aſſume (to ſpeake as M^r. Smith doth ſpeake in his diuinicall Dialect) his body for her vſe, and to hauehave alſo intereſt & title into all that which he hath, All which though ſhee hath right vntounto as a wife, and thereby hath a better being for a wife, more ioyfully and comfortably to liue; yet theſe things not being the wiues properties, but ſuch things as be of the benefit of the Couenant and ſhould come from the husband, by him to be performed, and for the bettering of her eſtate, to be granted vntounto her; though ſhe be depriued of all theſe in reſpect of vſe (for ſhee cannot be depriued of the right vntounto the ſame, in reſpect of his promiſe) yet is ſhee a wife: euen ſo is the Church, whoſe properties are:

The firſt propertie is, to hold out to profeſſe the perſon couenanted The firſt eſſentiall propertie of a true Church.with; that is, the true God of Iſrael, euen Chriſt Ieſus, who hath taken her vntounto himſelfe, to be her King, her Prieſt, and her Prophet; this propertie our Church hath, as is proued by particulars before: & this is an abſolute p. 284eſſentiall propertie, without which ſhee is no Church, the change of the perſon diſanuls on her part the Couenant vtterly: which is when others are ſerued and worſhipped with the honour due vntounto him. Deut. 29. 25. 26. this is called a forſaking of the Lord, Iudg. 2. 13. Ier. 16 11. and 2. 11. 13. 2 Chron. 24. verſe 20. with 18. 1 Kings 18. 18. and 14. 9. and 9. 9. Deut. 32. 15. 17. and 31. 16. 20. And alſo whoredome, the breach of ſpirituall wedlocke. Oſea. 4. 12. 13. 17. Iudg. 8. 32. Hence it may appeare whether the Papiſts Church hauehave not forſaken God, and whether they doe lie in ſpirituall whoredome or no: by worſhipping Angels they holde not Chriſt the Head. Col. 2. 19. by worſhipping the true God in Images, or vnderunder viſible formes of God, that is, by any repreſentation to the eye, for God cannot be repreſented, it is to caſt off God, and to make other Gods. 1. Kings. 14. 9. whoſe whoredome Oſea doth ſet out, as if he had beene ſent vntounto them, chap. 4. 12. 13. 14. 17. And therefore theſe men cannot ſay that the Papiſts doe profeſſe the perſon of Chriſt to be their King, Prieſt, and Prophet, as wee doe, who hauehave made an exchange as we ſee, and doe make men Prieſts and ſacrificers to God for them, and dead men, called their Saints, Interceſſours; in all which as in other particulars moe they renounce Chriſt: all which our Church doth condemne, and is altogether free from in doctrine and practiſe.

The ſecond Propertie is, to hold the words of the couenant,The ſecond Propertie that is, to profeſſe that the written word of God by his Prophets and Apoſtles, is onelyonly the words of her Lords couenant, as the bond of his promiſes, and her faith, and alſo the onelyonly and ſole rule of her obedience. In which Scriptures ſhe onelyonly ſhall finde Chriſt, Ioh. 5. 39. aboue which ſhee may not preſume, 1 Cor. 4. 6. neither adding too, nor taking from the ſame, as the firſt Prophet and writer, and the laſt Apoſtle and laſt writer, and one betweene, as it were in the middeſt, doe giuegive all warning of. Moſes, Deu. 4. 2. & 12. 32. Salomon, Pro. 30. 6. and Iohn, Reu. 22. 18. Now this is alſo a propertie eſſentiall to hold the true words of the couenant, p. 285which bindeth each partie on either ſide, that hauehave made a couenant. God is no way a God in Chriſt vntounto a peopleA preuention. to make them his Church viſibly, neither doth couenant with them ſo to be, but as hee doth giuegive them his word, to beget them, and to witneſſe to them the ſame. And therefore the word of God is called Gods couenant, Leu. 2. 13. Deu. 29. 1. Exod. 6. 4. Leu. 25. 25. 42. Ier. 11. 2. This can they not ſay that the Papiſts doe; for they do hold an other word then Gods word, to be the words of the Couenant; to wit, Traditions, the ſuppoſed vnerring voyce of the Church; when as the words of the Couenant are onelyonly Gods words. God firſt offers himſelfe vntounto vsus, hee onelyonly maketh the writing of the Couenant, man doth not meddle with the inditing thereof, the Church is onelyonly to conſent therevnto, as the truth of God, the ground of faith, and rule of obedience, and ſo receiue it at him. The Papiſts therefore by their traditions and vnwritten verities, as they call them, and by their imagined vnerring Eccleſiaſticall conſtitution, impoſed as truths of God, grounds of faith, and rules of ſpirituall obedience, doe interline the Lords couenant, and adde a new word thereunto, contrary to his will, and ſo doe make the commandements, that is, the words of the couenant of none effect by their traditions, Mat. 15. 3. So doe they goe alſo a whoring after their owne inuentions, as the Pſalmiſt ſaith; and in not keeping to the LordsPſal. 106.Ps 106 commandements, hauehave turned away from him. Now ourKing. 9. 6. Church holdeth to the couenant, for we doe hold no words to be the words of the couenant, but the words of God, written in the holy Scriptures, by the Prophets and Apoſtles: for this ſee our booke of Artilces, our booke of Controuerſies againſt the Papiſts in this point, allowed by publike authoritie.

The third propertie is, to maintaine the publication of thisThe third propertie. Couenant, by the reading of it in her Aſſemblies, and by the interpretation thereof, to which ſhee doth attend: by this the Church is kept in viſibilitie, and is ſet as it were on a hill; by this meanes wiſedome cryeth in the ſtreetes, and calleth p. 286her louers and friends to come vntounto her: by this her Lords banners are diſplayed, and trumpets ſounded to gather the Lords hoaſt together, to march all vnderunder his colours: by this is held out his Scepter, that all may know vnderunder whoſe gouernment they be. And this is a true and eſſentiall propertie of the Church viſibly ſeene, by which it is ſet forth, Ioh. 10. 27. and wherein ſhee doth continue. Acts. 2. 42. 1 Cor. 15. 1. Which propertie of ſo meeting together being loſt, ſhee **Note here then what an euill men of place commit, who neglect the publike Aſſemblies by ſtaying at home: and whether this be a ſin in the Miniſters, who then teach priuately, it is to be conſidered of, eſpecially in an orderly eſtate of an eſtabliſhed church inhibiting the ſame.ceaſeth to be a viſible Church, and is but as a ſcattered flocke, ſheepe wandring without a ſhepheard. Now this propertie hath our Church, which is gathered together in many Aſſemblyes, where the words of the Couenant are read, and the ſame in many places interpreted vntounto them. We hauehave no Papiſtical lying legend, or other humane traſh in an vnknowne tongue, for the Church commeth to the Law and to the Couenant, which is onelyonly written in the words of God, and not of man.

And thus wee doe ſee the maine and eſſentiall properties viſible, by which it is a Church, and alſo viſible and open to the eye of all: the want of the two firſt maketh it no church; the want of this third no viſible Congregation. And where theſe be, there is a true viſible Church. To vſe the Sacraments, to pray, and to hauehave care one for and ouer another, are duties of the Church; but yet becauſe the Church may be a true church Of the vſe of the Sacramentswithout the vſe of the Sacraments for ſome long time, as the Church of Iſraell was for many yeares, ſo it be not done of any careleſſe neglect or contempt: and for that ſuch as be eyther no church of God at all, or an Antichriſtian Aſſembly, may hauehave and vſurpe the ſeales put to a blancke, as Iſmael and Eſau out of the Church had Circumciſion, as Turkes now hauehave, and the Papiſts, Baptiſme: I hauehave not ſet it downe to be ſo eſſentiall to the being of the Church, and the viſibilitie Of Prayer.thereof as the other. For Prayer I confeſſe it alſo to be the propertie of the Church. Acts. 2. 42. and 4. 24. and 20. 36. by which Gods worſhip and his Church are Synecdochically ſet forth. Gen. 4. 26. Acts. 9. 14. 1 Cor. 1. 2. And they be called the wicked which call not vponupon God. p. 287Pſal. 14. yet becauſe it is onelyonly the effect of the Couenant, the fruit of faith after the Couenant be made, and a holy meanes to ſanctifie our profeſſion, and the vſe of holy things, but yet not primarily of the eſſentiall being of the Church; either to be at all, or to be viſibly, but doth neceſſarily follow, as an inſeparable grace, vponupon the very being of the Church; I hauehave omitted that alſo. The third, which is,Of care for each other. care for and ouer one another, though it be eſſentiall for the well being, yet is it not ſimply for the being of a Church, neither doth it riſe ſo primarily in ſuch fulneſſe from the couenant, as either the vſe of the Sacraments or prayer doe: but onelyonly it followes by a conſequence, and ariſeth naturally from the Church conſidered as a bodie, a fellowſhip and ſocietie; which whither it be Eccleſiaſticall, or ciuill, is to care for the preſeruation of the ſeuerall members, to keepe vp the whole. And further, becauſe that the Church is a Church, though there be in it diuiſions, and members tearing1. Cor. 3. 3. 2. Cor. 12. 20.1 Cor 3:32 Cor 12:20 in ſunder one another, as it fell out in Corinth, I hauehave paſſed it ouer more briefly, and ſet it in the laſt place.

By all this which hath beene ſaid, we may well ſee, thatWhat wants and corruptions may be in a Church, and yet the ſame be a true Church. the vſe of ſome of the Properties, may for a time want; as the vſe of the Sacraments, the care for one another, and the vſe of Diſcipline; ſo as corruptions may be, euen in the adminiſtration of the Sacraments, and yet the Church be a true Church; and the reaſon is manifeſt, for if the Sacraments may be wanting, & yet a true Church, then the abuſe of the Sacraments corruptly adminiſtred, cannot make the Church a falſe church, which is true without them. Againe, there may be corruption in prayer, both in the matter which men aske, and in the manner of asking, ſo be, the two firſt properties remaine ſound, and yet the ſame people be a true Church: becauſe the perſon giuing the Couenant, and the Couenant it ſelfe is held, by which (as is ſhewed) the Church is a true Church: as alſo becauſe (as wee hauehave heard) that prayer is a gift indeed from God, but hath his being in vsus, and vſed by vsus, and we being imperfect, it alſo may ſo be. Laſtly, there may be corruption p. 288in the tranſlation of the word, and in the Churches interpretation of the word, and ſo falſe Doctrines ariſe, and be maintained; yet not being in the fundamentall points of the Couenant before mentioned, the church may be a true church, though corrupted. For it is to be knowne, that the words of the couenant, that is, the holy ſcriptures hauehave wholy their exiſtence from God; as he did by his Spirit extraordinarily inſpire the Prophets and Apoſtles, pen-men of the ſame, 2 Pet. 1. 21. but the ordinary interpretation hath the being from vsus, which is either true or falſe, as God doth pleaſe ordinarily to informe mens iudgements to ſee the true ſenſe of the holy Ghoſt: and therefore the Church not denying the Couenant it ſelfe, but acknowledging it ſo, (as is aforeſaid) reiecting all words or traditions, put in roome thereof, the ſame church remaineth a true Church, though ſhee miſconceiue the ſenſe in ſome places of the ſame, and ſo collect ſome falſe doctrines from the ſame.

Whence I alſo conclude, that though corruptions were in adminiſtration of the Sacraments, in tranſlation of Scripture, in prayers, yea, & that care ouer one another be greatly neglected: all which are neuertheleſſe great corruptions to be lamented, and ought carefully to be amended with all diligence for the Churches proſperitie, yet in ſuch a church for all theſe corruptions, may be a true Church: which may ſerue for anſwere to M^r. Smiths holding of accidentall corruptions Page 90.obſtinately defended, to make a falſe church; which appeareth by theſe things to be as falſe, as he is variably inconſtant.

Now touching the Priuiledges of the true viſible church,The Church may want for a time her priuiledges. theſe be for inſtances ſome of them: firſt, to be called by theſe titles, Saints, faithfull, Elect; ſecondly, it is giuen to them to ſuffer for Chriſt; thirdly, to be the Arke to keepe the Bookes of the Couenant, the holy Scriptures, the Records of Heauen; fourthly, to ſet too the Seales vntounto the Lords Couenant; fiftly, to vſe the Keyes to open and to ſhut the Kingdome of heauen. Theſe be the Priuiledges of the ſpouſe of Chriſt, for her beautifying, for her glory, p. 289and honour among the ſonnes of men; yet may ſhee be without affliction a time, & be without vſe of Diſcipline in the church cenſures; yea others may hauehave the book of God among them, & the ſeales, and for all this ſhe may be a true Church: for, priuiledges the husband may hold backe from his wife, denying them vntounto her in reſpect of the benefit of them, and beſtow alſo ſome of them vponupon other perſons, and ſet ſome ouer her in his diſpleaſure to ouer-rule, in what otherwiſe, if ſhee did pleaſe him, ſhe might hauehave libertie in, and yet be his true wife, & he her husband; but her eſſentiall properties ſhe cannot want, neither hee take from her, and ſtill to remaine a wife. And ſo is it with the Church; Her eſſentiall properties doe remaine, which God neuer taketh from her, as ſometime he doth for a time her priuiledges,Lam. 2. 6. 9.Lam 2:6Lam 2:9 in his diſpleaſure, as he tooke away the Temple, Altar, & ſacrifices at Ieruſalem from his people, and yet they remained his Church, and were his people. To them it was a priuiledge to hauehave extraordinarie Teachers, Prophets, which the Lord tooke from them for a long time: andLam. 2. 9.Lam 2:9 yet a true Church: for priuiledges are not of the eſſence and being of a Church, but for the honour and well being of it, whereof, for her ſinnes ſhe may be depriued for a time. And thus much for proofe that wee are a true Church, in matter, forme, and properties, with anſwere vntounto what M^r. Ainſworth and M^r. Smith hath ſaid to the contrary.

Reaſon. 10 The 10. and laſt Reaſon, that we hauehave been and ſtill are We be a true Church.a true Church, is, hat Aſſembly of people which was once truly conſtituted, and after neuer diuorced by the Lord, was and yet remaineth a true Church. For till the Lord doe diuorce a people they be his Church ſtill; neither can a Church diuorce her ſelfe, ſhe may do acts worthy of diuorcement, and may prouoke her Lord to diuorce her, but it is at his choiſe to retaine her ſtill, as it is with a husband, who may retaine an Adulterous woman ſtill for his wife, as the Lord did Iudah; whilſt the Candleſticker remaineth, and is not taken away, the Church remaineth.

But the people of this Nation was once truely conſtituted p. 290as in the beginning I hauehave proued) and was neuer yet diuorced by the Lord, neither the Candleſticke remoued. Therefore it was, and ſtill doth remaine a true Church of God.

Or thus, That people which hath recouered the eſſentiall cauſes of the true Church, it is a true Church. But ſo hath the Church of England. Ergo. I onelyonly propound theſe, which if they deny, conſidering what hath beene ſaid. And here I call on them againe to ſhew, what is truely ſpirituall diuorcement, Theſe are neceſſarie points to be knowne, and yet not ſhewed to vsus by the Separatiſts.and when it may appeare, that the Lord giueth a bill of diuorcement. Likewiſe, what is the remoouing of the Candleſticke: all which I deſire to know for my learning; let them ſhew theſe things, and the prime and very eſſentiall cauſes of the Church, and they perhaps herein will effect my purpoſe, that is, giuegive to themſelues ſatisfaction, and ſo declare to others, that they hauehave erred in iudging ſo vntruely of the Church of England.