A Treatise of the Church, Book 2 · Chapter 2 (1 of 3)

A Treatise of the Church · Book 2 · Chapter 2 (1 of 3)

p. 60CHAP. II. A confutation of another deſcription of the true viſible Church, giuen by the Browniſts. Where much is ſaid concerning the firſt gathering of a Church; and commixture of good and bad in the Church.

BVt omitting this deſcription of H. Barrowes, wee will proceed to another of theirs laid downe in their Apologie.Apologie 44. It is (ſay they) a company of people, called and ſeperated from the world, by the word of God, and ioyned together by voluntary profeſsion of the faith of Chriſt, in the fellowſhip of the Goſpell.

If this be a true deſcription, then whoſoeuer is not called and ſeperated from the world by the word of God, &c. is not a member of the viſible Church: for of ſuch a company, ſo called and qualified, it doth conſiſt, as you affirme. But ſome not called and ſeperated from the world, &c. hauehave bin, are, and ſhall be of the v…ſible Church, as is euident by that which followeth: this therfore is not a true deſcription of the viſible Church. It is a company of people (ſay you) called by the word of God; whereby you meane, that by the power and force of the Word only, in the Miniſtery and preaching therof, men are brought to be of this ſocietie, that is, of the viſible Church; and not by the call, perſwaſion, or commandement of the Magiſtrate, or any mortall man. And this you put downe in your deſcription, that thereby you might proue our Pariſh aſſemblies to bee no true, but falſe viſible Churches: becauſe in the beginning of Queene Elizabeths raigne, the people then liuing were not called by the Word, and gathered by the preaching thereof, but all brought in at once by her commandement, and proclamation. Hereupon it is, that in the former deſcription of the viſible Church they ſay, It is a company gathered in the name of Chriſt Ieſus. And Maſter Iohnſon applying this to vsus, ſaith, We were neuer rightly gathered together according to Gods ordinance: Defence of the Churches and Miniſt. of Eng. 86.that is, as heere he ſpeaketh, not called by the word of God, meaning the preaching thereof, as appeareth by his quotations of Scripture in the margent.

p. 61We anſwere, If we ſpeake of a Church when it is firſt planted, I meane of a Nation when firſt it commeth to embrace and profeſſe the Goſpell and true Religion, the people of ſuch a Nation for a great part there of are called by the word of God, before they come to be a viſible Church. By the power and truth of the Word, and diuine maieſtie ſhining eueryevery where therein, the children of men be brought to forſake their falſe Religion and worſhip, and to ioyne together in the profeſſion of true Religion, whereby they become a viſible Church. And this is confirmed throughout the whole ſtory of the Acts of the Apoſtles, both in the conuerſion of the Iewes, or gathering viſible Churches of them, ſet downe in the nine firſt Chapters; and likewiſe of the gentiles: continuing from the beginning of the tenth Chapter to the latter end of that booke. In the ſecond of the Acts, where mention is made of a great increaſe, or addition to the viſible Church, (that before that time was among the Iewes) of about three thouſand ſoules: and in the fourth of the Acts of a further increaſe to about fiue thouſand:Act. 2.14. and 4.4.Acts 2:14Acts 4:4 in both theſe places the meanes is ſpecified, whereby this was brought to paſſe, and that is ſaid to be, the hearing and and receiuing of the word of God preached by Peter and other of the Apoſtles. In the eight chapter of the Actes, wee reade of a Church gathered in the Citie of Samaria by Philip his preaching Chriſt vntounto them: and in the eleuenth Chapter of the Acts, of a great Church gathered by the preaching of certaine Prophets and Euangeliſts in Antiochia in Syria. In a word, where in the Acts we reade of the conuerſion of a people to God, as in Antiochia a Citie of Piſidia, in Iconium, Liſtra, Derbe, Philippi, Theſſalonica, Berea, Athens, Corinthus and Rome, in the ſame places we heare that they were called, and the ſaid viſible Churches gathered by the preaching of the word. But mark, all theſe Churches were now firſt planted, and theſe people newly conuerted from Iudaiſme, or Gentiliſme, (that is, eyther from the Iewiſh Religion, or falſe Religion of the Gentiles) to the Chriſtian Religion. In ſuch a caſe, to the gathering and be…ng of a Church, the preaching of the Word is abſolutely neceſſary, ſo as without it a company of people cannot bee brought to be a Church. But if we ſpeake of a Church eſtabliſhed, or of a p. 62Country, where for ſome time true Religion hath beene profeſſed, and God truly worſhipped, though ſometimes interrupted, broken off, and diſcontinued, which is our caſe, then this holdeth not. As vnderunder the Law both Iewes and Gentiles (profeſsing the Iewiſh religion) by Circumciſion, ſo by Baptiſme. Chriſtians vnderunder the Goſpell are incorporated into the viſible Church, and made members thereof. Are not the children of the faithfull by Baptiſme receiued into the viſible Church; and thereby made members thereof? And not by the call of the word, the ſound whereof many of them do not heare, and if they doe they cannot vnderſtand it? And what letteth, why ſome of theſe when they bee growen men, may not thorough hypocriſie continue in the Church; though in the hardnes of their hearts they neuer were affected and touched with the word: many ſuch hypocrites and hard-hearted men, dead in their ſinnes and treſpaſſes, and that hauehave conſciences ſeared with a hot Iron, hauehave euer beene, are, and ſhall be in the Church, who neuer by the call of the word, and power thereof, would hauehave become members of the Church, nor hauehave felt any touch that way, but onelyonly becauſe they were borne and brought vp in the Church, and not caſt out: either through the want of due execution of diſcipline, or elſe through their deepe diſſimulation and hypocriſie, they being like painted tombes, which appeare beautifull outward, but are within full of dead mens bones, and all filthineſſe. Surely, it is not to be thought, that Cain, Iſmael, Eſau, with others; that many of the fatte Bulls of Baſan, that many of thoſe who in Iſrael killed the Prophets, and ſtoned them which were ſent vntounto them; that many of the Scribes and Phariſies were affected with the Word, or ſo much as taſted of the power and ſweetnes thereof, and yet were they all of the viſible Church. How were theſe then called by the word of God? Againe, that without this call by the word, men may come to be of the viſible Church, it is yet more euident by the ſcripture. In the twelfth chapter of Exodus, where mention is made of the departure of the Children of Iſrael out of Egypt; it is ſaid, That a great multitude of ſundry ſorts of all people went out with them: Verſe. 38.now all or moſt of theſe, we may aſſure our ſelues, were Proſelites, p. 63& of the Iewes Religion, & ſo of the viſible Church; and yet vndoubtedly they came not to be ſuch by the call of the word; or by the power and operation therof: but by beholding the great and wonderfull workes which the Lord wrought by the hand of Moſes and Aaron, and the freedom of the Iewes from thoſe plagues which fell vponupon the Egyptians. When Haman was hanged, and Mordecai exalted, and comfortable letters ſent to the Iewes, that they ſhould be readie on ſuch a day, and auenge themſelues on their enemies: ſo as vntounto the Iewes was come light, and ioy, and gladneſſe, and honor, it is recorded in that ſtory,Eſter 8.17. that many of the people of that Land became Iewes, that is, turned to, and profeſſed the Iewes Religion, and ſo were ioyned to the Church: and then immediatly is ſhewed how that came to paſſe: not by the call, power, and operation of the Word, but becauſe the feare of the Iewes fell vponupon them. This is manifeſt, likewiſe in the Goſpell, where many are ſaid to beleeue in Chriſt, that is, to profeſſe faith in Chriſt, and ſo were of the viſible Church, of whom it is plaine, they were not drawne thereunto by the word, but ſome by the report they heard of Chriſt, as Ioh. 4.39. ſome for their belly ſake to be fed by him, as Ioh. 6.26. and ſome by his miracles, as Ioh. 2.27. Seeing then this is not neceſſarie, and generally true of all the members of the Church, that they are called by the word of God, very vnfitly was it placed in the deſcription of a viſible Church: which if it were good, would be true, and each part of it, of eueryevery member thereof: If it bee true that a viſible Church is a company of men, then thus is it alſo true: whoſoeuer is not a man, is not, nor can be of the viſible Church; and therefore no Angels, no ſpirits or ſoules of men can be of this Church; euen ſo it is in this caſe. If this be true, that a viſible Church is a company called by the word of God, then this is true alſo, that whoſoeuer is not called by the word, and hath not felt the force and power of this mighty word, is no member of the viſible Church.

Moreouer, ſuppoſe that one of the viſible Church hauehave children and ſeruants that be Papiſts, and that he, after other perſwaſions, commands and threats, ſhall ſay vntounto them, except yee forſake your idolatry, and worſhip God according to p. 64his word, and not after the traditions and deuiſes of men, yee ſhall be no children, nor ſeruants vntounto mee. And that thereupon they frequent the Church aſſemblies, and in proceſſe of time doe in policie outwardly ſeeme to be religious, renouncing Popery, and p ofeſsing the true Religion, when in the meane ſeaſon they continue Popiſh ſtill. And not thoſe to be accounted of the viſible Church? Yes verily, for what though they hauehave a heart, and a heart: that is nothing to man: we muſt leaue that to God. Yet theſe children and ſeruants came not to bee of the Church by the call of the Word. And herein this Father and Maſter did nothing but what in duety to God,Gen. 18.19.Gen 18:19 and louelove to men, he ought to doe. For I know him, ſaith the Lord, that he will command his ſonnes, and his houſhold after him, that they keepe the way of the Lord, to doe righteouſneſſe and iudgement, that the Lord may bring vponupon Abraham that he hath ſpoken vntounto him. May and ought the Maſter and Father of a family doe this, and may not or ought not the Father of the Country according to that authority which God hath giuen him likewiſe do the like by his family? If he may, why doe you condemne (as it ſhould ſeeme) the proclamation and commandement giuen in this behalfe by Queene Elizabeth, not long after ſhee came to the Crowne; whereby the gathering of our Churches was haſtened? You ought rather to hauehave commended her for it. When Iudah was fallen to Idolatry, whereby it became a falſe Church, the Lord raiſed vp certaine Kings of Iudah to reſtore and purge the Religion and worſhip of God, then greatly corrupted, whereby it became againe a true Church. And this that they might the better effect, theyaa2. King. 23.21. 2. Chron. 14.4. and 33.16.2 Kgs 23:212 Chr 14:42 Chr 33:16 commanded the people to ſerue the Lord, in that manner that he had appointed them, and not after the faſhion and appointment of men, as they had done. Of Ioſiah it is ſaid, Thatbb2. Chron. 34 33.2 Chr 34:33 hee compelled all that were found in Iſrael, to ſerue the Lord their God. Yea ſome of them to this end,cc2. Chro. 30.5.6.10.2 Chr 30:52 Chr 30:62 Chr 30:10 made proclamation throughout all Iſrael, from Beerſheba euen to Dan, and accordingly ſent forth the poſtes with the ſaid proclamations or letters: and (that which is moredd2. Chro. 15.12.13.2 Chr 15:122 Chr 15:13) calling a Parliament, made this ſtatute or law, That whoſoeuer would not ſeeke the Lord God of Iſrael, (that is, ſerue him according to his word, as it is expounded, p. 652. Chron. 14.4) ſhould be ſlaine, Concerning this alſo, they cauſed the people to take an oath. Then it followeth in the text, And the Lord gaue them reſt round about. Whereby is intimated, that God approued of this compulſion to ſerue him, and therewith was well pleaſed.

Yee now that ſo greatly condemne the gathering of our Churches, and teach that all who are of the viſible Church, are called by the word of God; and thereby onelyonly made members of that ſociety: That God heere muſt perſwade the heart of man; Counterpoyſon 72. & 170.That Chriſts Church (to wit, viſible) is a people begotten of God, with the word of truth; that Gods people (meaning the viſible Church) are a voluntary people. And thereupon condemne all force and compulſion vſed herein by the Magiſtrate: Tell me, I pray you, whether all the Idolaters in the daies of Aſa, Hezekiah, Manaſſeh, and Ioſiah, that reformed themſelues touching their outward profeſsion, were by the force and power of the word of God, then preached, brought to profeſſe the true Religion, and to ioyne with others in the true worſhip of God, and ſo to be of the viſible Church. If you anſwere affirmatiuely, he is a foole that beleeues you, and ſuch a one ſure, that if you ſay, the crow is white, will likewiſe beleeue you. If negatiuely, we need no more to conuince you. For it ſome hauehave come to be of the viſible Church, who before were not, and not by the call of the word, which in giuing this negatiue anſwere, you affirme: then is not the viſible Church a company of people c…lled by the word of God, as you define it. Secondly, I demand of you, why commandements, proclamations, threates, force, and compulſion being vſed by the Kings or Queenes of England, in the reſtoring or purging of the Religion and worſh…p of God, ſhould not as well now b…e lawfull and pleaſing to the Lord, as the like proceedings vſed by the Kings of Iudah were in the like caſe.

You anſwere thus.M. Ainſworth, Counterpoyſon, 229. The examples they alledge of reformation by the Kings of Iudah, fit not their turnes: for Iudah was a true Church, (though ſome corruptions had crept in, as will eaſily doe into the beſt.) Ab…j…h the Predeceſſor of Aſa, maintained Gods true Religion, and worſhip, againſt idolatrous Iſrael, both by word and ſword. So Aſa found not his Kingdome a falſe Church, p. 66as King Edward and Queene Elizabeth found England. Afterwards, when abominations had ouerſpread the Land Hezekiah laboured a godly reformation, and opening the doores of the Lords houſe, he brought in the Prieſts and Leuites, not the Chemarims or Baals Prieſts, as the Popiſh Clergie were brought in, or rather retained ſtill in this Church. 2. Chron. 30.6.2 Chr 30:6Hezekiah ſent ouer all the Land to conuert the people from idolatrie; who laughed the meſſengers to skorne and mocked them: howbeit diuers ſubmitted themſelues and came to Ieruſalem. Finally, Ioſiah purged the Land of idols and falſe worſhip, and reduced his people vntounto the true ſeruice of God.

Obſerue this mans euaſion, and what ſhift he makes to help himſelfe in a ſtrait. They will ſeeme to anſwere, when they do nothing leſſe. For the iuſtifying of this, That Chriſtian Princes may and ought to command their ſubiects, being Idolaters, to forſake their Idolatry, and worſhip the Lord, and conſequently to ioyne themſelues to the true Church. Wee alleage the examples and practiſe of certaine Kings of Iudah, and namely of Aſa, Hezekiah, Manaſſeh, and Ioſiah, who did the like. For anſwere to the firſt of theſe examples, you tell vsus, that howſoeuer the Religion and worſhip of God was corrupted in Abijah his time, the predeceſſor of Aſa, yet was it true Religion and worſhip that was then maintained, and a true Church which Aſa found when he came to the Kingdome: but ſuch was not our eſtate and condition, when King Edward and Queene Elizabeth entred vponupon their Kingdomes: The caſe therefore is not alike. But we deſire you to proue, That in the dayes of Abijah Iudah was a true Church, and that Abijah maintained Gods true Religion, and worſhip. I confeſſe that in Iudah God had a Church & people in Abijah his raigne, who were of the true Religion, and worſhipped him truely, yea, I adde, that at this time in Iſrael, vnderunder Ieroboam, the Lord had his Church, and people that were of the true Religion and worſhip, as is plaine by 2. Chron. 11.13, 14, 16. But I deny that Iudah was then a true Church, and that Abijah maintained Gods true Religion and worſhip; and affirme that Iudah was now Idolatrous, as well as Iſrael, whom your ſelfe calls (and that truely) idolatrous Iſrael: though both theſe Kingdoms were not idolatrous p. 67in like degree. That this is ſo, it is plaine by the holy Story of theſe Kings and times. For marke what Aſa Abijah his ſonne and ſucceſſor, is ſaid to doe vponupon his entrance into the Kingdome. He tooke away the altars of the ſtrange gods, 2. Chron. 14.3, 4, 5.2 Chr 14:32 Chr 14:42 Chr 14:5and the high places, and brake downe the Images, and cut downe the groues: Heere is mention of the altars of ſtrange gods, of Images, to wit, of falſe gods, of the high places, where they offered to theſe gods, and of the groues, which were dedicated vntounto them, which Aſa, ſucceeding Abijah, forthwith deſtroyed. Doe not theſe things euidently declare, that in the raigne of Abijah Idolatry was ſet vp, and maintained in Iudah, and therefore ABIIAH maintained not Gods true Religion, and worſhip? If you obiect that theſe Altars, Images, and High places, were not erected and ſet vp by Abijah, but by Rehoboam his father, only through want of zeale he let them alone, and did not aboliſh them, and that this only was his ſinne, and the ſinne of Iudah: I anſwere, the contrary is manifeſt, 1. King. 15.12. where thus we reade: And Aſa tooke away the Sodomites out of the Land, and put away all the Idols that his Fathers had made. By Fathers, here muſt needs be vnderſtood Rehoboam and Abijah. If further you obiect, that howſoeuer Abijah was an Idolater, yet the Kingdome was not fallen to idolatry, but the people generally worſhipped God truly: I anſwere, this cannot poſſibly be true, for euermore it went thus with the Iewes, like Prince, like People. If the King were religious, then the People and State embraced and profeſſed true Religion, and worſhip: and if the King was an Idolater, and falſe worſhipper, then generally the people were ſuch. Beſides, this obiection is anſwered and conuinced, 2. Chron. 12.1. And heere I reaſon thus with you:

That King and people which ſet vp and maintaine the worſhip of a falſe god, or gods, is a falſe Church:

But Abijah and his people ſet vp and maintained the worſhip of falſe gods:

Therefore Abijah and his people, were a falſe Church.

The Propoſition none will gain-ſay; and the Aſſumption is proued by the aforeſaid teſtimonie of Scripture.

Againe, that ABIIAH did not maintaine Gods true Religion p. 68and worſhip, and conſequently Iudah in his dayes was not a true Church, it is confirmed by the fourth verſe of the former Scripture:2. Chron. 14, 3, 4.2 Chr 14:32 Chr 14:4 And Aſa tooke away the altars of the ſtrange gods, &c as is aforeſaid, and commanded Iudah to ſeeke the Lord God of their Fathers, and to doe according to the Law, and the Commandement. In that Iudah is heere commanded by Aſa to worſhip the Lord according to the Law and Commandement of God, giuen in that behalfe, for this is the meaning of the words: thereby is inſinuated that before, and in Abijah his time, they did not worſhip God after his Law and Commandement but otherwiſe, euen after their owne inuentions, which is idolatrie and falſe worſhip. Laſtly, I reaſon againſt you thus: Iudah was an idolatrous and falſe Church in Rehoboams time: Therefore in Abijah his daies. The Antecedent I proue by 1. King. 14.22, 23, 24. compared with 2. Chron. 14.3, 4. and 1. King. 15.3. alſo by 2. Chron. 12.1. And when Rehoboam had eſtabliſhed the Kingdome, and made it ſtrong, he forſooke the Law of the Lord, (that is, to worſhip the Lord according to his Law, which is true worſhip) and all Iſrael, meaning all Iudah, with him. The conſequence is corfirmed, 1. King. 15.3. And Abijah walked in all the ſinnes of his Father, which hee had done before him: but his Father ſet vp, and maintained a falſe Religion and falſe worſhip: Therefore the ſonne.

You tell vsus that ABIIAH maintained Gods true Religion, and worſhip, againſt idolatrous Iſrael, both by word and ſword. How can this poſſibly be true, ſeeing Abijah maintained in Iudah a falſe Religion and worſhip, as well as Ieroboam in Iſrael, and was an Idolater, as Ieroboam was. Suppoſe there were now warre betweene the King of Spaine, and the Pope, about ſome Ciuill matter; ſome Territories, or other commoditie, that each of them make claime to. If becauſe of this I ſhould affirme, that the King of Spaine maintaineth Gods true Religion and worſhip, againſt idolatrous Rome: would not you and all men laugh at me for my folly and falſitie? No leſſe ridiculous and falſe is that you affirme of Abijah. True it is that Abijah had warre with Ieroboam King of Iſrael, but Religion was not the cauſe thereof, but this. Abijah being valiant, would hauehave brought backe againe the Kingdome of Iſrael, which Ieroboam p. 69had taken (as Abijah ſaid to the whole armie of Iſrael) by rebellion, from his father REHOBOAM a childe, and tender hearted and one that could not reſiſt him, as Abijah ſaith of him. Abijah his louelove then and deſire after the Kingdome of Iſrael, was the cauſe of this warre, as is plaine by 2. Chron. 13.5, 6, 7. and not his zeale for the true Religion, and hatred of the falſe, as your words pretend. A man that readeth theſe words of yours, would likewiſe imagine that Abijah was religious, and worſhipped God truly: whereas in truth he was a notorious hypocrite, and groſſe idolater. In the ſhutting vp of your anſwere touching Aſa, you ſay that ASA found not his Kingdome a falſe Church, as King Edward and Queene Elizabeth found England. This alſo is very vntrue. Nay, ASA found Iudah worſe, then they did England. For Iudah in Abijah his raigne worſhipped falſe gods: whereas England in the daies of King Henry and Queene Mary worſhipped the true God, though after a falſe manner.

But ſuppoſe that Iudah in Abijah his time, was not a falſe Church, and that Aſa found it a true: that lets not, but that in Iudah there might be idolaters at the ſame time, worſhipping either a falſe God, or the true God after a falſe manner, as the Papiſts at this day in England doe. Nay, wee cannot but acknowledge that ſuch there were indeed, conſidering this is ſaid of Aſa in the very entrance into his Kingdome,2. Chro. 14.3.2 Chr 14:3 That hee tooke away the altars of the ſtrange gods and the high places, and brake downe the Images, and cut downe the groues. Verſ. 4. And commanded Iudah to ſeeke the Lord God of their Fathers, and to doe according to the Law and the Commandement. Now theſe idolaters that in their high places offered to ſtrange gods, did ASA command to forſake their idolatrie, and to worſhip the Lord God of their Fathers, after the manner hee had commanded: as is plaine. Firſt, By the coherence and dependance of the two verſes aforeſaid. Secondly, ASA, needed not to giuegive this commandement to them, who did already worſhip God truely: but to the idolaters that were in Iudah, that eyther worſhipped ſtrange gods, or the Lord after their owne inuentions, and not as he had commanded. Is it not then plaine in the example of Aſa, That Chriſtian Princes may and ought to command p. 70their ſubiects being idolaters, to forſake their idolatrie, and to worſhip the Lord, and conſequently, to ioyne themſelues to the true Church: ſay it were true, that the Church of Iudah was then not a falſe, but a true Church? Yes verily, euen al one, as if the Church in Abijah his time, had been a falſe Church, as indeed it was. Specially if hereunto we adde that which is ſet downe in the ſecond verſe: That herein Aſa did that which was good and right in the eyes of the Lord. But grant we that the diſſimilitude you ſpeake of, would helpe you againſt the example and practiſe of Aſa: yet is it no anſwere to the other two examples of Hezekiah and Ioſiah: ſeeing they found the Church of Iudah eueryevery whit as falſe a Church, as King Edward and Queene Elizabeth did the Church of England. Yea, falſe in a higher degree, worſhipping falſe Gods, whereas England in King Henry the eight,Nay England enioyed the true worſhip of God, part of King Henry his raigne, eſpecially during the time of Queene Anne, and before the ſixe bloudie articles were vrged. Act. and Mon. 999. and 1000. 2. Chron. 28.2, 3, 4. and 23. and 33.2, 3, 4, 5, 9.2 Chr 28:22 Chr 28:32 Chr 28:42 Chr 28:232 Chr 33:22 Chr 33:32 Chr 33:42 Chr 33:52 Chr 33:9 and Queene Maries dayes worſhipped yet the true God, though after a falſe manner. By the Scripture it is manifeſt that in the daies of Ahaz and Amon, Predeceſſors to the aforeſaid godly Kings, Iudah walked in the wayes of Iſrael, made molten Images, and ſet vp altars for Baalim, ſacrificed vntounto the gods of Damaſcus, and of Aram, and worſhipped all the Hoſt of heauen, and ſerued them: nay it is ſaid, Iudah and the inhabitants of Ieruſalem did worſe then the Heathen, whom the Lord had deſtroyed before the children of Iſrael. This you knew well enough, and ſaw, but would not ſee: for then you had anſwered your ſelfe, which you had no deſire to doe. And this appeareth by your owne words, for you acknowledge that IOSIAH purged his Land of falſe worſhip. 2. That he reduced his people vntounto the true ſeruice of God: therefore before Ioſiah his raigne in Amon his daies, they had the falſe ſeruice and worſhip of God eſtabliſhed among them. Marke alſo how Maſter Ainſworth vſing many words concerning HEZEKIAH his reformation, paſſeth ſmoothly both by this, that Iudah in his entrance to the Kingdome was a falſe Church, and that hee in his ſaid reformation, vſed his regall commandement and authority, ſent forth his proclamation throughout all Iſrael and Iudah, and that by poſtes, for the more ſpeedie diſpatch thereof. We hauehave not a word of theſe things, that make as directly againſt you as can bee, and for the iuſtifying p. 71of Queene Elizabeths proclamation in the beginning of her raigne, which you ſpurne againſt ſo much. But in ſtead thereof you ſay, That he opened the dores of the Lords houſe, brought in the Prieſts and Leuites, and ſent ouer all the Land to conuert the people from idolatry, who laughed at the meſſengers & mocked them. It may ſeeme by theſe meſſengers, you vnderſtand, or at leaſt would hauehave your Reader vnderſtand certaine Prophets Prieſts or Leuites. That ſuch were ſent by the King throughout all Iſrael and Iudah, to preach for the gathering, calling, and conuerting of this people to God. But the Reader muſt know that theſe ſaid Meſſengers were the Poſtes that carried the Kings proclamations, or as it is ſaid,2. Chro. 30.6.2 Chr 30:6 went with letters by the commiſsion of the King, and his Princes, throughout all Iſrael and Iudah, and with the commandement of the King: the ſumme of which proclamations or letters is there ſet downe. Who would euer imagine, that they whom the King ſent to conuert the people from idolatrie, (for theſe be your words) were only certaine Poſtes that carried the proclamations of the King? Thus by cunning you deceiue the ſimple. In like manner you deale as touching Ioſiah. You tell vsus that he purged the Land of Idols, and falſe worſhip, and reduced his people vntounto the true ſeruice of God: But in the meane ſeaſon you omit, how that to the end he might bring this to paſſe,2. Chro. 33.162 Chr 33:16 hee commanded Iudah to ſerue the Lord God of Iſrael. This which maketh to the very point in hand you paſſe by, and in ſtead thereof, mention that which is nothing to the purpoſe. Let the Chriſtian Reader iudge of this kind of dealing. But let vsus heare more of your anſwere.

Theſe examples we acknowledge all Chriſtian Princes ſhould follow; hauing equall power with theſe Kings of Iudah, Counterpoiſ. 230.to aboliſh all idolatrie within their dominions; yea, and to puniſh obſtinate idolaters, and not ſuffer any ſuperſtitious worſhip among their ſubiects: but to procure their conuerſion by the word, yet not to compell them to be members of the Church, becauſe they cannot giuegive them Faith and Repentance, which is the onelyonly doore into Chriſt Kingdome, and cannot be opened to any but by God alone. And a little after: Your people ſhould hauehave yeelded their owne willing conſent, which they neuer did; but were, and ſtill are compelled p. 72by law and penaltie to bee of the Church and Religion eſtabliſhed.

Replie.If Chriſtian Princes hauehave equall power within their dominions with that the Kings of Iudah had in theirs, then are they not onelyonly to aboliſh all idolatry within their dominions, which you confeſſe, but alſo to command, and by law and penaltie to compell their people to be of the true Religion, and to worſhip God according to his word, that is, to profeſſe true Religion and worſhip, (for further then the outward profeſſion man cannot goe) which maketh a member of the viſible Church. But the former of theſe is true, by your owne confeſſion: therfore the latter. The conſequence of the propoſition is grounded vponupon this, that the Kings of Iudah proceeded thus farre, when they reformed the Church, as appeareth by the premiſes, and namely by the 2. of the Chro. 34.2. which Scripture is ſingular to this purpoſe. And Ioſiah did that was good and right in the eyes of the Lord his God. 3. For he tooke away the altars of the ſtrange gods, and the high places, &c. 4. And commanded Iudah to ſeeke the Lord God of their Fathers, and to doe according to the Law and the Commandement. 5. Therefore the Kingdome was quiet before him. Here we ſee that Ioſiah did not only aboliſh idolatry and all falſe worſhip, but beſides commanded his people to worſhip the true God, (called here the God of their Fathers) according as he had commanded, which is that wee call true worſhip. And it is euident that therein he did well. Firſt, becauſe this is rendred for a proofe, or inſtance of that which is generally ſaid of him in the ſecond verſe, And Aſa did that was good and right in the eyes of the Lord: for he tooke away the altars, &c. And commanded Iudah to ſeeke the Lord, &c. that is, to ſerue the Lord in that manner he had commanded. Secondly, becauſe for this very act of his God bleſſed him with outward peace, as verſ. 5. Therefore the Kingdome was quiet before him. Are Chriſtian Princes only to aboliſh idolatry within their dominions, and to puniſh obſtinate idolaters, and not to compell their ſubiects any further? Then belike they may let their people be of no Religion euen Atheiſts, and not puniſh them, ſo long as they be not idolaters. But why may not Kings compell their ſubiects to profeſſe true Religion, and to ſubmit p. 73themſelues to the true worſhip of God, which maketh them members of the viſible Church? Becauſe they cannot giuegive them faith and repentance, which is the only dore into the Church, and cannot be opened to any, but by God alone. It is true indeed, that Princes, though their power is great, yet are too weake hereunto. But we muſt know that profeſſion of faith and repentance ſufficeth to the making of a member of the viſible Church, and thereunto the Magiſtrate can compell. That which you ſay of the viſible Church is true of Heauen: faith and repentance is the only dore into it, and God in Chriſt only can and doth open it: But is very vntruely ſaid of the viſible church: eſpecially conſidering your quoted Scriptures for confirmation thereof, require faith and repentance indeed, and ſpeake of true repentance, and ſauing faith. It greeueth me to ſee how many places of Scripture are heere peruerted by you, as namely Ioh. 6.44. No man can come to me, except the Father which hath ſent me, draw him: and I will raiſe him vp at the laſt day. And againe, verſ. 65. No man can come vntounto me, Note heere their abuſe of holy Scripture.except it be giuen vntounto him of my Father. That which is heere ſpoken of the members of the inuiſible Church, when they are inwardly and effectually called, and indued with faith in Chriſt Ieſus; That it is God, and he alone, who giueth them to beleeue, meant hereby by comming vntounto Chriſt: you ignorantly vnderſtand of, and apply to all of the viſible Church, whereof the moſt hauehave only the externall calling: and will by theſe Scriptures proue, that no man can be of the viſible Church, except God call him, and draw him, and by his Spirit perſwade him.Counterpoyſ. 134. Cant. 1.3.Song 1:3 For which purpoſe alſo (as I remember) you alleage elſwhere that ſpeech of the faithfull: Draw me, and we will runne after thee. He that ſeeth not this your abuſe of Scripture, it is becauſe he wanteth ſome of that eye-ſalue mentioned Reu. 3.18. to anoint his eyes with. The reſt of your quotations for breuity I paſſe by, together with this your doctrine, the falſhood whereof, ſhall hereafter be made euident, in a more conuenient place.

You tell vsus that Chriſtian Princes are to puniſh obſtinate idolaters, yet not to compell men to be of the Church: Firſt, Becauſe in ſuch a caſe they muſt yeeld their owne willing conſent. Secondly, p. 74Becauſe they cannot giuegive them faith and repentance, which is the only doore into the Church, and cannot be opened to any, but by God alone. Suppoſe I. N. an idolater, by the Kings authority be for his idolatry puniſhed with impriſonment, or loſſe of goods, or ſome ſuch like puniſhment: and that he remaining ſtill an idolater, in the louelove to his liberty, or goods, pretendeth great hatred to idolatrie, and louelove to the true worſhip of God: whereupon after profeſſion of his faith and repentance made, he is receiued into the Church. Yee cannot deny, but that this man is a member of the viſible Church: for againſt ſuch a one you cannot ſhut the doores of the Church, and all in the Church are members thereof. Tell me now: Firſt, whether this man became not a member of the Church by compulſion: and whether by puniſhment men are not after a ſort compelled to doe the contrary to that, for which they are puniſhed: and whether this is not intended and aymed at in puniſhments. And ſo heere, that I. N. being puniſhed for his idolatry, ſhould forſake that, and worſhip God according to his Word: which makes one a member of the viſible Church. Secondly, whether this hypocrite and deepe diſſembler doe this of his owne willing conſent, or rather againſt his heart, and will, compelled thereunto by law and penalty. Thirdly, I demand, whether this man hath faith and repentance, and hath paſſed thorow this doore into the Church. Fourthly, Whether God moued the heart of this man, and by his Spirit perſwaded him to ioyne with others in the externall worſhip of God, or the louelove of proſperity, and freedome from miſery. And let this ſuffice, for a reply to your anſwere, whereby the inſufficiencie and vanity of it is made manifeſt: as alſo of this following ſpeech of Maſter Iohnſons, A…ſwere to M. Iacob. 199.tending to the ſame purpoſe. It is (ſaith he) the worke of God only, to adde to his Church ſuch as he will ſaue. And therefore it is not in the power of Princes, or any man whatſoeuer, to perſwade the conſcience, and make members of the Church: but this muſt be left to God alone, who only can doe it. Princes may, and ought, within their dominions, to aboliſh all falſe worſhip, and eſtabliſh the true worſhip appointed by God in his word, commanding and compelling their ſubiects to come vntounto, and practiſe no other but this: yet muſt they leaue it vntounto God to perſwade, p. 75and to adde to his Church, from time to time, ſuch as ſhall be ſaued. I anſwere this man further, That the Lord adde to the Church ſuch as he will ſaue, and none other: yet (the viſible Church being the Barne wherein his wheat muſt be threſhed, before it be gathered into the garner of Heauen, Mat. 3.12.) Satā (the father of all Hypocrits) addeth many vntounto it; & ſuch may come to be of the viſible Church, and often doe, by the Commandement, counſell, or perſwaſion of man, and yet that be true, you ſay, and by many teſtimonies endeuour to proue, that God alone muſt perſwade the conſcience, and that it is his worke only to adde to his Church ſuch as he will ſaue. But tell me, Maſter Iohnſon, whether thoſe who not only come vntounto, but alſo practiſe the true worſhip appointed by God in his Word, be not members of the Church? You cannot deny they are members, and ſo to be accounted. But Princes (ſay you) in their dominions may command, and compell their ſubiects to come vntounto, and practiſe the true worſhip appointed by God in his Word: Therefore Princes in their dominions may command, and compell their ſubiects to be members of the Church But leauing this man, I returne to Maſter Ainſworth, and that which followeth in his Counterpoyſon.

You adde, that this doctrine openeth a dore in the Church, Counterpoyſ. 224.to all the prophane in the world, contrary to the Scriptures.

If by prophane, you meane thoſe that are inwardly and ſecretly prophane: We anſwere, they cannot be kept out of the Church; for we know not who be ſuch: if openly prophane, as I thinke you doe, then this doctrine openeth not the dore of the Church to ſuch. But you will proue it: for if a Prince (ſay you) may compell ſome of his ſubiects to bee members of the Church, he may compell all; and if one Prince may doe it, all may. So if there were ſuch an Emperour as Auguſtus, that commanded all the world to be taxed, he might alſo command and compell all the world to be ioyned vntounto the Church. All this wee grant, ſeeme it to you neuer ſo ſtrange and abſurd: and tell you that if euer God ſhould grant ſuch an Emp…ror, as would command and compell all the world, Iewes and Gentiles, to worſhippe God, as he hath commanded; and ſhould make a law, and ſee it executed throughout the whole world, as Aſa did in Iudah, p. 76That whoſoeuer would not worſhip God in that manner, … Chro. 15.12.hee hath commanded whether he were ſmall or great, man or woman, ſhould be ſlain: that ſuch compulſion by law & penalty, was very pleaſing and acceptable to God, and a moſt bleſſed and memorable acte; Yea, this which you ſeeme to deny and to deride, I will confirme by your owne wordes. Wee acknowledge (ſay you) all Chriſtian Princes hauehave equall power with the Kings of Iudah, Counterpoyſ. 230.to aboliſh all idolatry within their dominions; yea and to puniſh obſtinate idolaters, and not ſuffer any ſuperſtitious worſhip among their ſubiects. Thus by your owne confeſſion a Chriſtian Emperour may lawfully puniſh idolaters: wherein what doeth hee elſe but compell men to worſhip God after his word,I ſpeake of external worſhip, which kind of worſhipping alone, without the internall, maketh one a member of the viſible Church. which maketh them members of the Church. The Magiſtrate in puniſhing men for theft, whoredome, murther, and the like faults, compels them thus treſpaſsing, and all others by their example as much as in him lyes: to liue truly, chaſtly, and peaceably. Euen ſo in this caſe: the Magiſtrate that puniſheth idolaters, and men for falſe worſhip, doth thereby compell men to worſhip God truely, whereby they become members of the viſible Church. Thus what you build heere, in another place you deſtroy and pull downe. But marke what he inferreth vponupon that goeth before. Thus the world and the Church, betweene whom there hath beene perpetuall warre, might ſoone be reconciled. If euer it ſhould fall out ſo happely, that there ſhould be an vniuerſall command and compulſion to worſhip God according to his Word, ſo as the bounds of the Church reached to the vtmoſt parts of the world, yet I warrant you, feare not, the enmitie betweene the Serpent and the woman, betweene his ſeed and her ſeed would remaine, and no ſuch reconciliation could poſsibly be made, as you imagine might ſoone and eaſily be. Indeed, if in the viſible Church there were none of the ſerpents ſeed (wherunto all your doctrine of the Church in a manner tendeth) then in caſe the whole world were the Church, this warre and enmity would be at an end. But were you not ſtarke blind, you might by the Scriptures learne, That in the true viſible Church, the old Serpent the Diuell, hath many of his children, as well as God ſome of his: betwixt whom is the perpetuall warre you ſpeake of. Notwithſtanding, p. 77then the whole world were the viſible Church, this warre would be perpetuall, and no reconciliation. You forget that many cruell perſecutors of the Church, who hauehave ſhed the bloud of the Saints, hauehave beene of the Church, yea, principall members therof.Deſcription of the viſible Church, pag. 1. Elſe ſure you would neuer deny that this war and enmity, were in the Church, and tell vsus that all in the Church are tied together by the bond of peace, and doe vnfainedly louelove one another. I would know of you, whether they without the Church, can poſsibly hate the godly more, then many of thoſe doe that be within the Church. The Scripture ſaith,Prou. 29.27.Prov 29:27 that the righteous (that is, the godly) are an abomination to the wicked: Now it is plaine, & after proued, that there be very many wicked, yea notoriouſly wicked in the church: The godly therfore hauehave at home, in their Fathers owne houſe, mortall and irreconciliable enemies enough. As in the dayes of Chriſt, ſo at this day, and to the end of the world there will bee in the Church generations of Vipers: Math. 3.7. & 12.34. & 23.33Matt 3:7Matt 12:34Matt 23:33who notwithſtanding their ſhew and profeſsion of holines, are as full of malice and hatred towards the godly, as a Viper of poiſon. Moreouer, where you ſay, Thus the world and the Church, betweene whom there hath beene perpetuall warre, might ſoone be reconciled: in this or ſuch like ſpeach, by (the world) wee are to vnderſtand the men of this world, that is, worldly minded men, ſuch as whoſe hearts and affections are ſet vponupon this world, and the things thereof, whether they be in the Church, or out of it: and by (Church) the company of the faithfull, members of the inuiſible Church, for theſe alone, together with their head, are meant by the Woman and her ſeed. Betwixt theſe (the World and Church thus taken) is the warre or enmity you ſpeake of, foretold by God himſelfe, ſaying, I will put enmity betweene thee and the woman, Gen. 3.15.Gen 3:15and betweene thy ſeed and her ſeed. In ſtead hereof, by (World) you vnderſtand them that are without the Church, and by (Church) the viſible Church. Whereby it appeares y…u ſpeake you know not what, ſuch is your ignorance and raſhnes.

Laſtly, (ſay you) if this be a lawfull and orderly courſe, Counterpoiſ. 224.it is ſtrange that Chriſt ſent forth poore fiſher-men to conuert ſoules by preaching, and ſet not Princes, to make Diſciples by compulſion and penaltie.

p. 78We anſwere, hee hath done both; and this latter he hath done by giuing Kings to be nurſing fathers, and Queenes nurſing mothers to his Church. Theſe by their authority compell men, otherwiſe vnwil…ing to ſubmit themſelues to the outward worſhip of God, whereby they come to be members of the Church, or Diſciples, and ſo ſome of them by Preaching to be conuerted to God. Thus the Magiſtrate in cauſing men to heare the Word, helpeth forward (and ſo herein is a nurſing father) the conuerſion of ſoules by preaching. You ſeeme to confound the conuerting of ſoules, and the making of Diſciples: which are things different. It is one thing to be turned and conuerted to God by true and vnfained repentance, which is proper to the elect and inuiſible Church: and another to be a Diſciple, that is a Chriſtian, or profeſſor of Chriſtian Religion, or member of the viſible Church, which is common to the reprobate with the elect. There hauehave beene many Diſciples, whoſe ſoules were neuer conuerted by preaching.

Obiection. But happely ſome of you will ſay, we hauehave no example of this compulſion to the ſeruice of God in the new Teſtament, not one in all the Actes of the Apoſtles, where mention is made of the firſt planting or gathering of many Churches; partly among the Iewes, but chiefely the Gentiles. All which were gathered onelyonly by the Preaching of the word, as your ſelfe hauehave formerly ſhewed: and the gathering of none of them any way helped or furthered by the Commaundement and authoritie of the Magiſtrate.

Anſwere. I anſwere. Muſt all points of Religion, and all Chriſtian doctrine needes be confirmed and exemplified out of the new Teſtament? Then the Scripture of the old Teſtament, ſerueth not for probation, but for ſome inferiour vſes, as to illuſtrate, amplifie, &c. And who knoweth not that there be a thouſand particulars whereof one cannot giuegive an example or inſtance in the new Teſtament: why then doe you neceſſarily require it in this particular? Secondly, it is no maruell though we reade nothing thereof in the new Teſtament, conſidering the Magiſtrates then were enemies, and not friends to the Chriſtian Religion: Being not Chriſtians, but Heathens and Infidels, without God in this world, and ſtrangers from the cōmon wealth p. 79of Iſrael. It is not therefore to bee imagined that they would make edicts and decrees, ſend foorth their royall commands and threates, for the erecting and ſetting vp; or for the peaceable and well gouerning of this common-wealth. But is rather to be thought, that being iealous of their owne crownes and dignities, and vponupon ſome cauſeles feare that their owne cōmon wealth could not ſtand with this, they would ſet themſelues with might and maine againſt the Church, as indeede they did.

Obiection. If you ſay, the vntaught people in the beginning of Q. Elizabeths raigne, ſuddenly receiuing the Goſpell by commandement, not by hearing, could not beleeue at the firſt, though they prof…ſſed, and therefore at the firſt were no true Chriſtians, nor Churches, and that ſuch we continue. I anſwere, that not faith, Anſwere. but the profeſſion thereof, is neceſſarie to the making of a member of the viſible Church: and that they might be true Churches, though all the members thereof were not true, but many of them falſe and counterfeite Chriſtians. For a true viſible Church conſiſteth as well of falſe and counterfeite, as of true Chriſtians; of Chriſtians in name onelyonly, as of Chriſtians in deede, as before hath beene ſhewed. And therefore the Pariſh aſſemblies in England, in the beginning of Q. Elizabeths raigne were true viſible Churches, ſeeing they all made outward profeſſion of Faith and Chriſtianitie, and had among them ſome true beleeuers and Chriſtians in their aſſemblies: that generally they did make an outward good profeſſion, is manifeſt and notoriouſly knowne to all Chriſtian nations: and that there were then ſome true beleeuers and Chriſtians in their aſſemblies we cannot doubt, as touching very many aſſemblies in this land, and in charitie (which beleeueth all things, and hopeth all things) we may conceiue ſo of all. Conſidering the Religion and worſhip of God was not then heare firſt eſtabliſhed, but reſtored againe and purged, which had beene diſcontinued and corrupted in the dayes of Q. Mary, which were not many. For this cauſe we cannot deny true Faith and Chriſtianitie to all theſe aſſemblies. Shall we thinke that the fire had deuoured and eaten vp all the faithfull of the land? No verily,Exod. 3.2.Exod 3:2 No more then the buſh in Horeb being on fire, was conſumed by the fire. Whereby was p. 80ſignified that the Church is not conſumed by the fire of afflictions. Nay, we are rather to thinke, that as it was with the Hebrewes, that the more they were oppreſſed, the more they multiplied: ſo it was with the Iſrael of God at this time in England: the more they were perſecuted for Chriſts ſake, the more they increaſed in true Chriſtianitie. So as out of the aſhes of the Martyres there did ſpring a multitude of beleeuers, beſides the faithfull that were in the land before. Whereof ſome hauing fled beyond the Seas, did now returne home with ioy: others hauing hid themſelues, as it were in caues, and holes came forth. Theſe were ſcattered throughout the land, and it is to be thought there were many thouſands of them which neuer bowed the knee to Baal, And theſe mixed with others who came vntounto them, and ioyned with them in one and the ſame profeſſion, made true viſible Churches. Whereby we ſee that albeit many receiued the Goſpell for the Commandements ſake: yet not all. Some there were that hungered and thirſted for the Goſpell before it came, and groned vnderunder the preſent ſuperſtitious and idolatrous worſhip: ſighing and crying vntounto God day and night becauſe of it, & they not a few. And tell me I pray you; had they not in King Edwards the word of God read in their mother tongue in eueryevery Congregation throughout the land? and preached alſo heere and there, according to the number of Preachers then? Beſides, they had the holy Bible in the Engliſh tongue in their houſes: wherein no doubt many did meditate day and night. Alſo many godly Bookes, ſpecially againſt papiſtrie were, in their hands: whereof they were daily ſcattering and reading all the dayes of Queene Mary. In her time alſo many in the land had their ſecrete meetings, ſometimes by day, ſometimes by night, wherin they ioyned together in the word and prayer, and adminiſtration of the Sacraments. Tidings and letters went daily on eueryevery ſide, concerning the patience and alacritie of the Martyrs in their ſufferings; their conſtantie, their graue and learned anſweres and Apologies: and of the rude and vnlearned replies, the ſauage and cruell dealing of the Prelates with them on the other ſide. The blood of the Martyrs likewiſe ſhed before the eyes of all men, preached aloud vntounto them p. 81that ſaw and heard therof. Adde hereunto the manifold conferences, conſultations, & diſputaions vſed about Religion, and the right way to ſaluation, whether this or that were the way, ſpecially in the entrance of Q. Elizabeth to her throne: & that there wasaaFrom the 17. of Nouember vntill Midſommer. more then halfe a yeare for the people to heare, learne, and conſider before the Commaundement came: and we cannot be ſo void of vnderſtanding as to think that meere force & cōpulſion brought all to the holy profeſſion vniuerſally made; nor of charitie as to conceiue, that they all generally wanted all knowledge, and all faith, and were aſſemblies conſiſting only of ignorant perſons, and vnbeleeuers. But ſuppoſe that onelyonly the proclamation and royall commandement had brought in all: And that none had had knowledge and faith in God, but Q. Elizabeth, who cauſed that proclamation, and gaue that commandement, and whoſe memoriall for that act, is and ſhall be bleſſed in all ages ſucceeding. Be it granted I ſay, that all pariſh aſſemblies then in this land▪ were Congregations of ignorant perſons and vnbeleeuing, & no true Churches indeed, at leaſt in Gods account: yet it doeth not followe thereupon that our aſſemblies be ſuch now, but this notwithſtanding may be, and indeede are the Churches of Chriſt: ſeeing that euer ſince, aboue 50. yeeres wee hauehave beene pertakers of the true word of God and Sacraments, and ſubmitted our ſelues thereunto, and many of vsus effectually called thereby, as witneſſeth our liues vnblameable, euen our enemies being Iudges. There are many men in a houſe: but gotten into it, not through the doore whereby is the ordinary paſſage into it, but by ſome backe doore, or through the window, or happely at ſome breach violently made into the ſaide houſe. Were it not extreame folly, or rather madneſſe, becauſe of this manner of entrance, to deny the inbeing of the aforeſaide men in the houſe? Thus vnwiſe are the Browniſts in denying our inbeing in the Church, which is the houſe of God, becauſe the manner of our entrance, or paſſage into it at the firſt, was not ſuch as it ought to hauehave beene, as they affirme.Apology, 24, If you ſhould finde (ſaith Doctor Hall) a company of true Chriſtians in vtmoſt India, would you ſtand vponupon tearmes, and enquire how they became ſo? Whiles they hauehave that is neceſſary for that Heauenly profeſsion; p. 82what neede your curioſitie trouble it ſelfe with the meanes? Againſt the true…h of our Church therefore to obiect as they do, that it wa… not at the firſt rightly gathered by the ſound of the word, but rather of the trumpet, is nothing, if it were true: much more is it nothing and of no validitie, that being falſe.

And heere bef…re I ende this point let vsus yet further marke, how the firſt gathering of our Church, as touching the time when it was, they aſcribe to the beginning of Queene Elizabeths raigne: and as concerning the meanes whereby it was gathered, to the proclaimation then made: but both vntruly. For the firſt conuerſion of our land to the faith of Chriſt was long before, and that by the preaching of the Goſpell, as is plaine by eccleſiaſtical ſtories, and by the perſecution and martyrdome of the Saints,Act. and Mon…m paſsim. from time to time recorded therein. At leaſt who can deny, that the Church of England was a true Church in King Edward his dayes: during whoſe raigne many were by preaching ſo effectually called, as the trueth which they then embraced and profeſſed, they after ſealed with their blood. And by the ſame meanes an infinite company more were then conuerted and brought to the faith, that by God were deliuered and preſerued from the rage and mallice of the aduerſary. Very vntrue and ſlaunderous therefore is this ſaying of Maiſter Ainſword:Cou…terp. 64. The gathering and planting of your Church hath beene by the Magiſtrates authoritie; not by the word of Chriſt. Heere alſo (as in a glaſſe) wee may behold the falſhood and vanitie of that ſpeach of H. Barrow:D ſ…ouery of the falſechurch 10. Iuſtific…tion. 275. All the people were in one day by the blaſt of Queene Elizabeths Trumpet, of ignorant Papiſts, and groſſe Idolaters, made faithfull Chriſtians, and true profeſſors. With theſe men agreeth M. Robiſon: If the body of the land in the beginning of the Queenes raigne were good, and holy at all the Magiſtrates compulſion wrought it in men, and made them of perſecuting Idolaters, true Chriſtians: for other meanes in tearming or comming betwixt their profeſsion of the Maſſe, and of the Goſpell had they none, ſauing the Magiſtrates authoritie. How truely is ſaide that all the people, and inhabitants of this land were ignorant, and without the know-of God: Secondly, Papiſts and groſſe Idolaters: Thirdly, That no other meanes did intermine and come betwixt their profeſsion p. 83of the Maſſe, and the Goſpell, but the Magiſtrates authoritie: doe thou reader iudge by the promiſes. Obſerue here thier ſlandering of the people of God, which is a ſinne a thouſand fould more hainous, then the ſlandering of one man; alſo their vncharitablenes: but chiefely their groſſe ignorance, who ſecretly heere emplies, that a true viſible Church, is a company of faithfull and true Chriſtians, and true Profeſſors: agreeing with their deſcription of the viſible Church, wherof before we hauehave heard.This …s taught in the parable of the ſower. Math. 13.2. &c. & matt. 22.14.Matt 13:2 Whereas the holy Scriptures teach vsus that the moſt in the viſible Church are ſuch as hauehave onelyonly the name and outward profeſſion of Chriſtianitie, being nothing leſſe then that they profeſſe and ſeeme to be; Chriſtians in name onelyonly; called Chriſtians, but no Chriſtians indeede. Theſe men tels vsus that all in the viſible Church are faithfull and true Chriſtians, and true Profeſſors: and becauſe in the beginning of Queene Elizabeths raigne, and likewiſe at this day, our pariſhionall aſſemblies are no ſuch ſocieties as conſiſt of ſuch onelyonly: but had and now hauehave in them many falſe and counterfeite Chriſtians and Profeſſors: Therefore at the firſt they were, and ſo continue, falſe viſible Churches. Is there any ſo blind, who ſeeth not that hereby they ſhut out of the Church all Hypocrites? For true Profeſſors, are oppoſite to falſe and counterfeite Profeſſors, which are thoſe we call Hypocrites. A true Profeſſor is he who is the ſonne in trueth, that he profeſſeth and maketh ſhew to be. Who profeſſing godlineſſe, is godly. Directly contrary to this man is the Hypocrite: The like may be ſaide of a faithfull and true Chriſtian. But a true viſible Church, (ſaide thoſe Schiſmaticks) is a company of true Profeſſors and Chriſtians, and not a mixt company of true and falſe Profeſſors: Therefore in the viſible Church by their doctrine there are no Hypocrites.

With Barrow and Robiſon doth Maiſter Ainſworth accord,Counterp 72. as being led by the ſame ſpirit. The Apoſtle (ſaith he) ſheweth, Iam 1.18 1. Pet. 1.23. That Chriſts Church is a people begotten with the word of trueth, that is, the Goſpell: but your Church was firſt begotten, gathered, conſtituted, ordered, and is ſtill continued by the Magiſtrates word and authoritie; which if it did not enforce the people, the eſtate wherein you now ſtand, would ſoone p. 76bee changed, and your Church diſſolued. And where you learned ſo to inforce faith, and conſtraine men to bee members of your Church, Alcoran chap. 18. & 19.I can not tell, vnleſſe you would follow Mahomets doctrine, who taught that men ſhould bee compelled to the faith by the ſword.

Before you teach▪ that a viſible Church is a company of people that doe repent and beleeue the Goſpell, and here you terme it a people begotten by the Goſpel, and borne a new, nor of mortall, but of immortall ſeede: and ſo all are regenerated that bee in the viſible Church, and conſequently ſhall inherit the Kingdome of heauen. For can hee dye, that is begotten and borne of immortall ſeede, whereof both theſe Apoſtles ſpeak? This doctrine and all of this kinde hereafter following, take it as it is by you deliuered, and it is palpably falſe, ſo as it needeth no confutation. But your meaning it ſeemeth is that. All in the true viſible Church liue ſo holily, righteouſly, and ſoberly touching their outward carriage before men, that wee cannot in equity nor charity account otherwiſe of them then faithfull, and ſuch as hauehave repented and are conuerted to God, and are begotten and borne a new,Principles and Inferences 7. yea, Elect; as M. Smith ſaith. And for this cauſe, (as theſe men ſuppoſe) all in the viſible Church are called Saints and Faithfull. As Epheſ. 1.1. Paul▪ an Apoſtle of Ieſus Chriſt, &c. But herein it muſt needs be they are deceiued: ſeeing there hauehave beene true viſible Churches in former times, wherein ſome members, and thoſe not a few hauehave beene ſo vile, and abominable, as the faithfull then liuing could neither in equitie, nor charitie iudge ſo of them as you ſpeake. Except they ſhould hauehave iudged otherwiſe of the tree, then according to the fruits, nay cleane contrarie to it; whereas our Lord ſayth, Yee ſhall know men by their fruits, Mat. 7.16.Matt 7:16euen as the tree is knowne by the fruits thereof. That which M. Smith here affirmeth I hauehave anſwered here after, in the next Chapter, and thither I referre the Reader for further ſatisfaction. Obſerue beſides the abuſe of ſcripture here.Note here their peruerting of Scripture. The words of Iames be; Of his owne will begate hee vsus with the word of truth, that wee ſhould be the firſt fruits of his Creatures. By (vsus) who are ſaid here to be begotten by the Goſpell; the Apoſtle meaneth himſelfe and the reſt of the faithfull p. 77members of the inuiſible Church: and not himſelfe & the reſt of the viſible Church, as you fondly imagine, and beare the ſimple Reader in hand.Rom. 6.13. & 12.2.Rom 6:13Rom 12:2 As the firſt fruits vnderunder the Law were dedicated to God, and offered vntounto him: ſo all the faithfull conſecrate and giuegive vp themſelues wholly to God, a liuing ſacrifice, holy, acceptable vntounto him, which is their reaſonable ſeruing of God; and not all of the viſible Church (as you in the application of this Scripture tell vsus) the moſt whereof giuegive themſelues and their members as weapons of vnrighteouſneſſe vntounto ſinne: wherein they walke according to the courſe of this world, and after the Prince that ruleth in the ayre, euen the ſpirit that worketh in the children of diſobedience. Of true beleeuers and none others S. Peter alſo ſpeaketh: For they onelyonly are borne a new of that immortall ſeede hee mentioneth, which Iohn 1.12. proueth: As many as receiued him, to them hee gaue power to be the ſonnes of God, euen to them that beleeue in his name. Againe, theſe that are thus borne a new, as 23. verſ. are ſaid to be redeemed, verſ. 18. to beleeue in God, verſe 21. To hauehave their ſoules purified by the Spirit, verſe 22. But ſuch as bee of the inuiſible Church onelyonly are redeemed, beleeue in GOD, Counterpoyſ. 158.are purifyed by the Spirit: Of ſuch therefore the Apoſtle here ſpeaketh. Hereby it is plaine that you ſpeake vntruely when you ſay, That places ſetting forth the inuiſible Church, are not by you brought to ſet forth the viſible Church. Yet Ainſworth in ſlandering and blaſpheming our Church is worſe and more intollerable then Barrowes, whereof wee hauehave heard before. Hee ſaith not onelyonly that our Church was firſt begotten and gathered, but addeth, and is ſtill continued by the Magiſtrates word and authoritie, excluding the words of GOD, as if our Church were neither begotten at firſt, nor continued now by the Miniſterie of the Word. And where learned yee, ſay you, ſo to inforce Faith, and conſtraine men to be members of your Church? I anſwere, Not out of the 18. and 19. Chapters of Alcoran, which you by your Cotation in the margent imply, but out of the ſacred ſcriptures. Not from the example of Mahomet, but from the commended examples of the godly Kings of Iudah, as I hauehave ſhewed. Thus p. 86much you cannot tell, or ſee. The greater is your ignorance and blindneſſe. A ſpirit of errour hath put out the eye of your vnderſtanding. But where learne you to compare the doctrine of God to Mahomets doctrine: and the examples and practiſe of the good Kings of Iudah (which you acknowledge all Chriſtian Princes ſhould follow) with Mahomets example and practiſe?Counterpoiſ. 230. Curſed is that zeale which carieth a man beyond all bands of truth and ſobrietie. Paul being very zealous ſpake yet the words of truth and ſoberneſſe. The Lord lay not this blaſphemie to your charge.

To that which hath been ſaid I onelyonly adde this: That if a viſible Church were a company of men truely and vnfainedly: religious (as you in your whole doctrine of the viſible church pretend: then thus farre you had rightly deſcribed the Church. For no man can be ordinarily religious indeede, except (as you ſpeake here) hee firſt be called by the Word of God. Here the counſell, perſwaſion, commandement, and threat of man will not auaile. No humaine force and compulſion will ſerue the turne: it muſt be diuine and from God, whereof we reade Luke 14.23.Salomons ſong 13. Iohn 6.4. Act. 16.14.John 6:4Acts 16:14 Compell them to come in. God himſelfe by the Miniſterie and preaching of the Word, his Spirit accompanying the ſame, muſt perſwade and draw, elſe we hang backward, and continue ſtill irreligeous and prophane: as we ſee in the example of Lydia: whoſe heart the Lord opened, that ſhe attended vntounto the things which Paul ſpake. Neither can we without this calling by the Word, be aſſured that wee are of the inuiſible Church. This is that we call the internall and effectuall Calling, and is proper to the inuiſible Church. All that hauehave this calling, may aſſure themſelues of their election and ſaluation. This the Apoſtle confirmeth,Rom. 8.30. & 11.29.Rom 8:30Rom 11:29 and of this calling ſpeaketh, where he ſaith: Whom he predeſtinated them alſo he called, and whom hee called them alſo be iuſtified and whom he iuſtified, them he alſo glorified. And againe, the gifts and calling of God, are without repentance. And thus are all of the inuiſible Church called in their appointed time. But concerning the viſible Church this calling by the Word, is not neceſſarie, ſo that without it we cannot come to be of this fellowſhip. Which we cannot chuſe but ſee, if we call to minde that which we hauehave beene taught: That a viſible Church p. 87is a company profeſsing true religion. To ioyne in which outward profeſsion (whereby we become members of the viſible Church) one may be drawne by the commandement & threat, counſell and perſwaſion of man, the Word of God neuer comming neare his heart. And ſo I leaue the firſt part of your deſcription and proceede to examine that which therein followeth.

A viſible Church, ſay you, is a company of people, ſeperated from the world. This doe we alſo hold and teach, rightly vnderſtood, that is, touching their profesſiō of the true religion: and ſo are we ſeperated from Heathens, Infidels, Turkes, Papiſts, Anabaptiſts &c. But thus you vnderſtand not theſe words: you meane hereby that a viſible Church is a company of faithfull and righteous men onelyonly, or Saints, not mixed with, but ſeperated from the open wicked of the world. That this is your meaning, it is plaine by your owne Treatiſes, as forthwith we ſhall heare: and namely where you ſay,Defence of the Churches and Miniſters of England. 71. that a viſible Church is a ſeperated company of Righteous men from the open wicked of the world, and cannot conſiſt of all ſorts of people, good and bad. And for the proofe of this point, and part of your deſcription, you ſend vsus to Iohn 17.14. I hauehave giuen them thy word, Apologie 44. Marke here their peruerting of Scripture to the end of this Section, and the three next following.and the world hath hated them, becauſe they are not of the world, as I am not of the world. Whoſoeuer ſhall aduiſedly reade this Chapter may eaſily ſee, that theſe words are meant of the eleuen Apoſtles, being parcell of that part of Chriſts prayer hee made for them in particular. That Ieſus ſpeaketh here of his elect Apoſtles it is manifeſt both by the words going before this 14. verſe, and ſpecially by verſe 12. as alſo by the verſes following after, and namely by verſe 18. and 20. what is this at all then to purpoſe? Surely no more for the proofe of the point, then if you had produced the firſt words of Geneſ. In the beginning God created the heauen and the earth. Frame your Argument, and the vanitie of your proofe will appeare. If that the Apoſtles members of viſible Churches were ſeparated from the world, then all the members of a viſible Church muſt bee ſeparated from the world. But the firſt is true: Therefore the ſecond. To this effect you muſt marke your Argument, or none at all. GiueGive mee leaue now to argue after the ſame manner. If p. 88the Apoſtles members of viſible Churches, were preachers of the word, and had the gift of miracles: then eueryevery member of the viſible Church muſt be a preacher of the word, and hauehave the gift of miracles: But the firſt is true: therefore the ſecond. Thus could I proue that the members of viſible Churches muſt hauehave no certaine abiding place, but goe from place to place, …rom one countrey to another throughout the world, for the Apoſtles did ſo. Therefore in vaine is this teſtimonie alled…ed by you, and you therein take Gods name in vaine. I doe not deny but that many things ſpoken of or to the Apoſtles, or required to be in them, are likewiſe required, and happily found in eueryevery member of the viſible Church. The Apoſtle prayed, and heard the word: ſo it may bee doe all the members of the viſible Church. Some of the Apoſtles Ieſus commanded that they ſhould faſt and pray, leſt they did enter into temptation: the ſame he requireth of all in the Church. But this is it I ſay and meane. That it followeth not neceſſarily, that becauſe this or that qualitie or gift was or ought to be in the Apoſtles, therefore it is and ought to bee in eueryevery member of the viſible Church.

But happily you will not vnderſtand this ſcripture of the eleuen Apoſtles, but extend it further. Seeing by the Text it is euident that Chriſt ſpake and meant it onelyonly of them, without falſifying the Text, you cannot ſtretch it an haire breadth further. But ſuppoſe the words might be vnderſtood more largely: the vtmoſt extent muſt be to the Elect. Firſt, becauſe Ieſus ſpeaketh of them for whom he prayed: and theſe be onelyonly the Elect. Secondly hee ſpeaketh of thoſe which are hated of the world, and of ſuch as being in the world, are not of the world: and ſuch alone bee the Elect. Now this maketh not at all for you, no more then the former. For what though the Elect which are in the viſible Church be ſeparated from the world, (which is true as Chriſt here meaneth) doth it therevpon follow, that all in the viſible Church are ſeparated from the world? Iudge your ſelues. So one may proue that all of the viſible Church ſhall be ſaued, becauſe the Elect which be in the viſible Church are heyres of Saluation.

Another fault which in alleadging this Scripture you commit, p. 81is this, that you miſ-vnderſtand theſe words of our Sauiour, are not of the world: whereby he meaneth, not ſeparated from the world, in your ſence, that is, from the open wicked in the world: but that his Apoſtles were not worldly indeede, louing the things of the world: or, that they were ſuch as would not conforme and faſhion themſelues to the manners and cuſtomes of this world; would not follow this world (as worldly minded men doe) in that which is euill, therefore the world ſhould hate them. With this ſpeech of Chriſt, agreeth that of Peter: It ſeemeth to them ſtrange, 1. Pet. 4.4.1 Pet 4:4that ye runne not with them to the ſame exceſſe of ryot: therefore ſpeake they euill of you. Suppoſe then that Ieſus did not ſpeake here onelyonly of the Apoſtles, nor yet ſolely of the Elect, but that his ſpeech was more generall, and reached euent to the viſible Church: yet would not this teſtimonie proue that for which it is by you produced, to wit, that a viſible Church is a company, not mixed with, but ſeparated from the open wicked of the world: Much leſſe then vnderſtanding this Scripture aright, and as is before expounded. Thus is to ſet the holy Scriptures not on the tenters, which is euill; but on the racke, which is farre worſe.

No leſſe faultie are you in alledging to this purpoſe the 20. verſe of this ſaid 17. Chapter: I pray not for theſe alone▪ but alſo for them which ſhall beleeue in me through their word. Where Ieſus ſpeaketh of, and prayeth for the Elect onelyonly and inuiſiſible Church militant, and not for the viſible Church. But grant it were ſpoken and meant of the Church viſible, yet would it not ſerue to proue that for which it is by you alledged. In like manner you here peruert, Act. 19.9. Rom. 1.6.7. & 10.14, 15, 17. Ezek. 36.38. which for breuitie I paſſe by contenting my ſelfe to hauehave giuen you and the Reader a taſte onelyonly of your abuſe of Scripture.

And here marke, I beſeech thee Chriſtian Reader, and forget not: that this d…ctrine of theſe men is as contrarie to the Scriptures, as darkneſſe is to light. They teach (you ſee) that a true Church is a company of people ſeparated from the world, that is, a ſeparated company of righteous or godly men, from all open vngodly or wicked, and cannot conſiſt of theſe two ſorts or kindes of men: of godly and vngodly, good and p. 90bad, holy and prophane, ſuch a mixt and confuſed company cannot be (ſay they) a true viſible Church. This mixture they condemne, and vsus for teaching it, and eueryevery where in their bookes cry out againſt it with open mouth. Saying, it is a aaConfeſsion of Faith, 6.10.11.confuſed order, and ſuch ſocietie, a confuſed and mixed people, that bbA…ſwere to M. Stone 6.lye ſcattered in the duſt, mixed with the prophane without ſeperation, and it is an Antichriſtian confuſion. And tell vsus that a true viſible Church is an other manner of ſociety. That it isccA true deſ…ription of the viſible Church pag. 1. a company of faithfull and holy people, worſhipping Chriſt aright, gouerned by his lawes, keeping the vnitie of Faith in the bond of Peace, and louelove vnfained. Againe, that it is a company of Conuerts; of ſuch as are ddApologie 37.already conuerted to God. Moreouer that it iseePrinciples and inferences concerning viſ. Churches 7. a viſible communion of Saints, that is,ffPri…c. and Iuſ. 10. Iuſtification 105. of men ſeperated from all knowne ſinne; practiſing the whole will of God knowne: growing in grace and knowledge: and continuing to the end. Becauſe of this ſay they, the viſible Church isggApologie 44. A true Deſcription of the viſible Church 1. confeſ…ion, Faith 6. called a Church of Saints, a Kingdome of Prieſts, a Royall Prieſthood, a choſen Generation, and an holy Nation. And to make vp the full meaſure of their errour in this particular, they aſſure vsus (if wee will bee ſo mad as beleeue them) that a true viſible Church hath in it onelyonly ſuch, as if none other: affirming thathhA true Deſcription of the viſible Church, pag. vlt. Communion of Saints. into it entreth no vncleane thing, neither whoſoeuer worketh abominations and lyes: but they which are written in the Lambes Booke of Life. But without this Church are Dogges and Enchanters, and Whorem…ngers, and Idolaters, and whatſoeuer loueth and maketh lyes: as if none ſuch were within the church. And to put this doctrine of theirs out of all doubt, and controuerſie,iiIllud oſtendere tentauerunt Donatiſtae …rolatis multis teſtimoniis diu…narum Scripturarum, quod Eccleſia Dei non cum m…lo…um hominum commiſs one futura. praed cta. ſit. Auguſt. Tom. 7. collat. cum. Donatiſtis. Defence of the Churches and Miniſters of England. 7. Counterpoiſ. 14. and 23. they alleadge for proofe thereof all moſt infinite places of Scripture. Thus we ſee ſummarily what theſe men do held and teach, concerning the ſubiect or matter of the viſible Church▪ and this part of their deſcription thereof; euen the ſame with the Donatiſts. And applying this doctrine vntounto vsus, they affirme that the Church of England is a falſe Church, and our pariſh aſſemblies falſe viſible Churches: becauſe they are not ſeparated from the prophane of the land, but remaine ſtill in confuſed aſſemblies. Let vsus now heare what God teacheth vsus in his p. 91word. Certainely that which is directly contrary vntounto this. In the holy Scriptures wee learne that as in the barne-floore there is Chaffe mingled with Corne,Mat 3.12. & 13.25.47.Matt 3:12Matt 13:25Matt 13:47 and in the field Tares growing together with Wheate, and in the draw-net caſt into the Sea things gathered of all kindes, and as in a great houſe there are not onelyonly veſſels of golde and ſiluer, but alſo of wood and earth, ſome for honour, and ſome for diſhonour.2. Tim. 2.20.2 Tim 2:20 So in the viſible Church there are men of all kindes: Hypocrites and ſincere, good and bad, holy and prophane, faithfull and vnbeleeuers. Nay by the Scriptures it is manifeſt,By vnbeleeuers I meane men void of true Fai…h. that the greater part of the viſible Church are Reprobates, Hypocrites, vngodly men, prophane, walking after their owne luſts, as by that which followeth doth appeare.

In the 32. of Numbers, of the Church and people of God, Moſes ſaith, that they were a company of ſinfull men:Verſe 14: and behold yee are riſen vp in your fathers ſtead as an increaſe of ſinfull men, ſtill to augment the fierce wrath of the Lord toward Iſrael: and in the 5. of Deut. Ye hauehave beene rebellioas vntounto the Lord ſince the day that I knew you.

In the firſt of the Prouerbs, wee hauehave wiſedome,Verſe 24. (that is Chriſt Ieſus, the wiſedome of the Father) ſpeaking after this manner, I hauehave called, (meaning by his ſeruants in the Miniſterie) and yee refuſed: I hauehave ſtretched out mine hand, and none would regard. But yee hauehave deſpiſed all my counſell, and would none of my correction. And a little after: they hated knowledge, and did not chuſe the feare of the Lord. They would none of my counſell, but deſpiſed all my correction. Theſe contemners, were prophane and vngodly perſons, and yet were they of the viſible Church: becauſe they were within the ſound of wiſedomes voyce and call. Yea marke further, how ſome times almoſt all of the viſible Church are deſpiſers of the Miniſterie and word of God, and therefore prophane and godleſſe. For it is not ſaid here that wiſedome crying and calling vponupon men to turne vntounto God and repent, they, meaning ſome few of them, regarded not her voice, but that none would regard her voice, a very few excepted for that is to be vnderſtood.

In the 12. Pſalme Dauid prayeth and complaineth thus: Help Lord, for there is not a godly man left: for the faithfull are p. 92failed from amongſt the children of men. Firſt, they ſpeake deceitfully eueryevery one, that is, almoſt eueryevery one) to his neighbour, Chap. 7.1:&c. And Micah cryeth out after this manner. Wo is me, for I am as the ſommer gatherings, and as the Grapes of the vintage: there is no cluſter to eate. Secondly, the good man is periſhed out of the earth, and there is none righteous among men: they all lye in waite for bloud: eueryevery man hunteth his brother with a net. Theſe and other like complaints of the Prophets, (which here I omit) were made of the Iewes, then the onelyonly true viſible Church, and not of the Gentiles and Heathens, who were without.Ver. 16.17.18.19. When Chriſt was vponupon the earth he often complained of the great wickednes of the Iewes, as Mat. 11. Whereunto ſhall I liken this generation. It is like vntounto the children which ſit in the markets, Ver. 3.7.14.&c. And Mat. 23. Ieruſalem, Ieruſalem which killeſt the Prophets, and ſtoneſt them which are ſent vntounto thee, &c. For which cauſe he calleth them an euill, and an adulterous generation: yet were they at the ſame time a true viſible Church. Ieſus ſending forth the twelue Apoſtles, and after the 70. Diſciples, to the Iewes only (for he commanded them that they ſhould not go into the way of the Gentiles, Mat. 10.5.6.16. Luk. 10.1.13.Matt 10:5Matt 10:6Matt 10:16Luke 10:1Luke 10:13nor enter into the Cities of the Samatanes, but goe rather to the loſt ſheepe of the houſe of Iſrael) ſaith thus vntounto the twelue: Behold, I ſend you as ſheepe in the middeſt of Wolues: and to the 70. in like manner: Behold I ſend you forth as Lambs among Wolues. Hereby it is euident that generally the members of the viſ. Church then, were affected towards Chriſt, his Apoſtles, & the 70. Diſciples, (notwithſtanding the myracles they wrought, and great good they receiued therby, as that their ſick were healed, and their blinde receiued ſight &c.) as wolues are to ſheepe & Lambes. And therfore ſo far from being an holy and righteous generation, as the Seperatiſts teach: that they were a generation of murtherers ſucking vp the bloud of the Saints. Be it then granted, that the faithfull are failed, the good men periſhed, that, (as few excepted) there are none righteous among vsus, and that we are an euill & an adulterous generation: this general vngodlineſſe notwithſtanding, we may be, (and indeed are) a true viſ. Church, and our pariſhionall aſſemblies true viſible Churches, as the Iewes were in thoſe times.

Moreouer, for the conformation of the aforeſaid doctrine, p. 93which is directly contrary to yours, ſerue excellently three other parables propounded by our Sauiour Chriſt. One is that of the vineyard let out to husbandmen: Mat. 21.23.Matt 21:23who when the ſeruants of the owner of the Vineyard were ſent to receiue the fruits thereof, tooke them and beate one, and killed another, and ſtoned another. And laſt of all ſending his Sonne, they killed him. Theſe murderers, the Prieſts and Rulers of Iſrael, which as elſewhere Chriſt ſaith, killed the Prophets, Mat. 23.37.Matt 23:37and ſtoned them which were ſent vntounto them, were prophane and godleſſe perſons, and yet were they of the viſible Church. Therefore moſt prophane and godleſſe men hauehave beene of the viſible Church, and that ſocietie a true Church wherein ſuch hauehave beene, and remained. But the parable next following, concerning a King, Mat. 22.2…Matt 22:2that marrying his ſon made a great feaſt, is ſingular to this purpoſe. Where firſt we muſt know that as by the Invitors, or the ſeruants that the King ſent forth to bid certaine to the wedding, we are to vnderſtand the Miniſters of the Word, ſo by the gheſts▪ and thoſe that were inuited, the viſible Church and the members thereof. The former of theſe will not bee denyed by any: the later is confirmed by the 8. verſe. For as there by thoſe which were bidden to the marriage, are meant the viſible Church of the Iewes: ſo by gheſts after mentioned; verſe 9.10. and 11. are meant the viſible Church or Churches of the Gentiles, or the members thereof. Now what is ſaid of theſe gheſts? Firſt, that being bidden to this wedding, (that is, being called vponupon by the Miniſters to be ſaued, and to partake with Chriſt (who is the Kings ſonne that is married) in the ioyes of the Kingdome of heauen, they would not come. They, that is, almoſt none, ſome few excepted, as appeareth by ver. 14. Were n…t theſe vngodly men, who regarded not, but indeede deſpiſed the Miniſterie of the Word, and the offer of ſaluation? And yet were they members of the viſible Church, and it a true Church wherein they were, and remained. I thinke you will not ſay that Generally) our people bee more vngodly. Secondly it is reported of theſe gheſts, that this King (who is God the Father) ſending forth other ſeruants to bid them to the marriage; they made light of it and went their waies, o… to his farme, and an other about his Marchandiſe, and another ſaid, hee p. 94had married a wife, Luke 14.20.Luke 14:20and therefore he could not come. Hereby appeareth their profanenes: in that they loued and preferred the profits and pleaſures of this life, aboue that eternall waight of glory.Heb. 12.16.Heb 12:16 Let there be no prophane perſon (ſaith the Apoſtle) as Eſau, who for a portion of meat, ſold his birth-right: Seeing with Eſau for a meſſe of Pottage, for a Farme, Oxen, &c. they were contented to forgoe all right, and title to the heauenly inheritance, it muſt needs be that they were prophane as he was: Men then prophane may bee members of the true viſible Church, as theſe gheſts were, and Eſau, who for his extreame profanenes is by the holy Ghoſt ſet down for an example of profanenes, by whoſe example all men are forewarned to take heede of profanenes, and yet was hee a member of the viſible Church. Thirdly, of parte of theſe gheſts, meaning the cheife of them, in regard of outward things, it is ſaid, that they tooke the Kings ſervants, and intreated them ſharply, and ſlew them. You cannot deny that theſe were prophane & godles. Prophane men therefore and notorious for their impiety, may be of the true viſible Church, and that a true viſible Church, wherein ſuch are, and remaine. Neither can you truely ſay, that there be worſe in our Church, if any ſo bad. The wickednes then of ſome in our Church, letteth it not for being a true Church. Herevnto may be added,Verſe 9.10. that this King commandeth his ſervants, to bid to the mariage, all that ever they found both good and bad, which alſo they did accordingly. All which be invited to this mariage, that is, dayly called vponupon in and by the miniſterie of the word, that they would be ſaved, and ſupp with Chriſt, eat and drinke with him in the kingdome of his Father, are the viſible Church.Reu. 3.20. Mat. 26.27.Rev 3:20Matt 26:27 This cannot be denyed. But good and bad are therevnto invited: The viſible Church therefore doth conſiſt of theſe two kinds of men, and not of righteous onelyonly as the Separiſts doe teach. Againe, this mixture which we doe hould, nay, that the moſt of the viſible Church are wicked, is manifeſt by that which Ieſus annexeth to this Parable, wherewith al he doth knit it vp:Verſe 14. for many are called, but few choſen. Al that be vnderunder the call or voice of God, calling vponupon them, in, and by the Miniſtry of the word, that they would repent and beleeue, that ſo they may be ſaved, and yeild an outward obedience p. 95to this call, are the viſible Church. Of theſe (ſaith Ieſus) that hauehave this externall calling, and are the viſible Church,Ne putatetur, ſicut Donatiſtae putant, quod velut vnus in turba latenter ſui repſiſſet ignaris, continuo Dominus in eodem ipſo vno, quem ligatis manibus & pedibus in tenebras exteriores ex illo conuiuio proijci Iuſfit, multam ſocietatem malorum eſſe intelligendam, inter quos pauciores boni in conuivio Dominico viuunt, ſignificare non diſtulit. Nam poſteaquam dixit, Ligate illi manus & pedes, & proijcite eum in tenebras exteriores, ibi erit fletus & ſtridor dentium, continuo ſubjecit, Multi ſunt vocatj, Pauci vero & electi Quomodo hoc verum eſt, cum potius vnus e multis ſuiſſet proiectus in tenebras exteriores, niſi quia in illo vno grande corpus figurabatur omnium malorum ante Domini iudicium conviuio Dominico permixtorum? A quibus ſe boni corde interim ac moribus ſeparant, ſimul manducantes & bibentes corpus et ſanguinem Domini Auguſt. Tom. 7. contra Donat. poſt collat. cap. 20. there are many: but among thoſe but a few good, and ſuch as ſhall be ſaved. And this is the ſcope and drift of the aforeſaid Parable, as is playne by the inference that he maketh thereupon in theſe words next following the ſaid Parable: for many are called, but few choſen. Wherein Ieſus ſheweth how this commeth to paſſe which before he hath taught in the Parable, to wit, that in the viſible Church there are ſo many wicked, and ſo few good: ſo many prophaine & earthly minded men, and ſo few that doe earneſtly deſire and ſeeke after heaven, and thoſe things that lead therevnto, and namely faith and holines, without which no man ſhall ſee the Lord. Becauſe (ſaith he) in the viſible Church their are few elect, who only can and doe beleeue, and out of that faith leade an holy life: the reſt being reprobates and left in their naturall wickednes, cannot but be wicked. All in the viſible Church theſe few elect excepted are wicked, profane, vncleane, and an abomination to the Lord. With ſuch faithfull ones & converts, ſuch Saints, righteous and holy perſons as theſe, doth the viſible Church abound and overflow. And this is no leſſe manifeſt by the Parable of the ſeed, wherein as the Miniſter of Chriſt it compared to a ſower, the word preached to ſeede, ſo is the viſible Church cō pared to the field where ſeed is ſowen, and to ſuch a field whereof three parts is naught, and a fourth onelyonly good. By that which hath beene ſaid it is manifeſt that in the Church viſible there be not onelyonly wicked men, and extreamely or out of meaſure wicked, but that the moſt therein are wicked, children of Belial, and few righteous therein to be found. Yea the aforeſaid cauſe and reaſon of our Sauiour conſidered, how can it poſſibly be otherwiſe? If therefore this be the ſtate of our Church at this day, as too true it is, that in it there are many wicked, and few godly: yet this wickednes and vngodlineſſe of the people, and mixture of ſo many bad, with ſo few good, lets not but that notwithſtanding wee may bee p. 96(and indeede are) a true viſible Church.