A Treatise of the Church — John Darrell

A Treatise of the Church · John Darrell

THE FIRST BOOKE.

CHAP. I. Of the Church Triumphant and Militant, and of the ſundry titles in holy Scripture giuen to the ſame.

THe word in the original foreign, tranſlated Church, ſignifieth an aſſembly, or company called out from other: and in the new Teſtament thereby ſometimes is meant, The company of the Elect, 1. Cor. 1.10.euen that whole company that God hath choſen and called, and wil call out of mankind, vntounto the fellowſhip of Ieſus Chriſt, in him to hauehave life eternal. And this is manifeſt by the fift to the Epheſians: Husbands louelove your wiues, euen as Chriſt loued the Church, and gaue himſelfe for it, 26. That he might ſanctifie it, and clenſe it by the waſhing of water through the Word. 27. That hee might make it vntounto himſelfe a glorious Church, not hauing ſpot or wrinckle, or any ſuch thing: but that it ſhould bee holy and without blame. And a little after: No man euer hated his owne fleſh, but nouriſheth and cheriſheth it, Verſ. 29.32.euen as the Lord doth the Church. And againe: This is a great ſecret, but I ſpeake concerning Chriſt, and concerning the Church. All this muſt needs be vnderſtood of all the Elect, which ſociety is foure times heere called the Church. For firſt, thoſe which be heere called the Church, Chriſt is ſaid to LoueLove: But on the Elect only Chriſts louelove is ſet, as on his ſpouſe, them alone hee nouriſheth and cheriſheth, as a man doth his owne fleſh. The company of the Elect are meant therefore by the Church. Againe, it is ſaid, He gaue himſelfe for the Church: thereby alſo it is cleare by (Church) is meant onelyonly and all the Elect: ſith for them alone, and for all them he died, and not for the reprobate. And whereas Chriſt is ſaid heere,Iohn 17 9.20.25. compared with Iohn 10.27.28. & Mat. 25.33.34. to ſanctifie the Church, and cleanſe it, &c. And the Elect only be thus ſanctified and clenſed: this ſanctification being begunne onelyonly in them in this life, and perfected in them alone in the world to come, at which time they ſhal be without ſpot or wrinkle, their vile bodies being made like to Chriſt his glorious body, and their ſinfull ſoules like to his moſt holy and glorious ſoule; and ſo a moſt glorious Church or company: it followeth neceſſarily thereupon, that by (Church) heere the holy Ghoſt meaneth the congregation of the Elect, which is, that we call the inuiſible Church, and not the viſible Church, (which conſiſteth as well of Reprobate,Matth. 16.8. as Elect) as the Separiſts will hauehave it. Of the inuiſible Church alſo our Sauiour Chriſt ſpeaketh vntounto Peter, ſaying, Thou art Peter, and vponupon this Rocke I will build my Church, By him vnderſtood Chriſt Ieſus.and the gates of hell ſhall not ouercome it: Meaning that in him, and vponupon him, the Elect (whom heere hee calleth his Church) ſhould bee ſo rooted and grounded, that no enemies, no not Angels, Principalities nor Powers, with all their power and ſubtiltie, ſhould be able to preuaile againſt them, or any of them. But the viſible Church is and hath beene from time to time ſhaked and battered in her parts, yea ſometimes made euen with the ground. Of it therefore this Scripture cannot bee vnderſtood, as ſome affirme: but of the inuiſible, which is nothing elſe but the communion of Saints, that are, and ſhall be.

Of the Church we hauehave againe a deſcription, together with a diſtribution in the 12. to the Hebrewes: where,Verſ. 22. for the better vnderſtanding of the Doctrine we hauehave in hand, wee may obſerue the ſeuerall titles that bee giuen vntounto it. Firſt, it is called the Citie of the liuing God, Rom. 12.2.becauſe they of this ſociety (when they be called) liue not after the lawes, cuſtomes and manners of this world, (whereof they bee not, though they be in it, but are therein as foriners and ſtrangers) but after the lawes, ſtatutes and ordinances of God ſet downe in his word:Iohn 15.19. & 17.14. 1 Pet. 2.11. Pſal. 119.1.2. ſo that in life and conuerſation they differ from other men, yea, from that themſelues did ſometime leade. Secondly, it is called the celeſtiall Ieruſalem, as whereof that earthly Ieruſalem was a figure. Alſo, becauſe the Citizens of this Citie ſeeke thoſe things which are aboue,Col. 3.1.2. ſetting their affections chiefely on heauenly things, not minding (in the firſt places) earthly things, as they doe, whoſe portion is this world,Phil. 3.19.20. Pſal. 119.57. and not God. And thus as they of this fellowſhip are cleane changed, and differ from all other in outward carriage, and from that themſelues were before; ſo in inward affection and diſpoſition. Thirdly, it is called the Church of the firſt borne, becauſe they are that company which was figured by the firſt borne of the Iewes, that were by Gods appointment to be ſanctified to the Lord: Exod. 13.2.and are they which out of mankind are of God ſanct…fied, and put apart to an holy vſe, that is, the ſeruice or worſhip of God: the reſt of mankind attending pro…ane and worldly affaires. Alſo,Exod. 4.23. Pſal. 4.6. Matth. 22.5. Eſa. 49.15. becauſe they of this Church or company, are as dearely, nay more dearely beloued of God, then the firſt borne children are of their parents. Fourthly, this Church is ſaid to be written in heauen: becauſe all of them are choſen and appointed to life eternall, and their names written in the booke of life, enioying, or hereafter to enioy it in heauen. Laſtly, he maketh mention of the ſpirits of iuſt and perfect men, meaning the ſoules of the faithfull, which are now in heauen. Whereby wee learne, that part of the Church is now in heauen, and the other in earth, and hereafter to be on earth, both theſe making the Church.

This Church or company then containeth all Gods Elect, that euer hauehave beene, are, and ſhall be in this world, from the beginning thereof to the end. Whereof part (we ſee) is in heauen triumphing, as hauing got the victory ouer their enemies, and prayſing God, and is therefore called the Church triumphant: and part on earth, (& hereafter on earth to be) warring or fighting with their ſpirituall enemies, the fleſh, the world, and prince thereof the Diuel, called therefore the Church militant. This Paul teacheth likewiſe in the 3. to the Eph. ſaying: I bow my knees vntounto the Father of our Lord Ieſus Chriſt, Verſ. 14.15.of whom is named the whole family in heauen and in earth. By whole family, he meaneth the whole Church: one part whereof, ſaith hee, is in heauen with God, the Lord & Maſter of this Family, magnifying him; and namely for his goodnes towards thē; the victory that by him they hauehave obtained,Exod. 4.23. & the glory, honor, and immortality he hath beſtowed vponupon them: the other on earth for a time, attōding the buſines he hath appointed them, which is, to worſhip him. This the Apoſtle likewiſe teacheth, Epheſ. 1.10. and in the firſt to the Coloſſ. verſ. 20. In both which places, he affirmeth that God hath reconciled to himſelfe in Chriſt, all things, which are in heauen, and which are in earth. By the word (Things) hee meaneth Men, as Reuel. 21.27. where Iohn ſpeaking of the new Ieruſalem, ſaith, There ſhall enter into it no vncleane thing, meaning no vncleane man or perſon. By all things then (both which words be vſed in eyther of theſe places) the holy Ghoſt meaneth, all the Elect, (for of theſe the Apoſtle ſpeaketh in both places) of which ſociety part he telleth vsus (now three times) is in heauen, and the other in earth: (none in purgatory) and that each part, and eueryevery member thereof, is in and through Chriſt reconciled God, and ſuch only be the Elect. This whole company of the Elect, is the Church, which Epheſ. 1.22.23. proueth: Chriſt is appointed the head to the Church, which is his body, the fulneſſe of him, that filleth all in all things.

As the parts of a man, ſoule and body, make but a man, not men; and the ſeuerall parts of the body, one body, not diuers: ſo the ſocieties whereof I hauehave ſpoken, in heauen and on earth, make but one Church. We doe not then beleeue two Churches, not two Spouſes of Chriſt; but we beleeue only one, yet conſidered diuers wayes. One as ſhee is in the blade, growing, and to grow together with the tares in the field, or in the flore, mixed with chaffe: another as ſhee is in the garner; one in the mine, and another purifi…d: one yet wrapped in the confuſion of this world and wicked men; another before her Spouſe without ſpot or wrinckle. But leauing the triumphant Church, which is in this pure and perfect eſtate: we will now intreat of the Militant.

The militant Church is vniuerſall, or particular. Epheſ. 4.13.16.Vniuerſall, are all thoſe throughout the world, who beleeuing in Chriſt, are by the ſpirit vnited to him, and by louelove one vntounto another. In a word, the whole company of the faithfull. Hereof Paul ſpeaketh. 1. Cor. 12.28. God hath ordained ſome in the Church: firſt Apoſtles, ſecondly Prophets, &c. And Epheſ. 4.11.12. where the very ſame (in part) is layd downe, but in other words. He therefore gaue ſome to bee Apoſtles, and ſome Prophets, &c. for the gathering together of the Saints, for the worke of the miniſtery, and for the edification of the body of Chriſt. In ſtead of the word Church, he firſt vſeth Saints, becauſe the Church is nothing elſe but the Congregation of Saints. Secondly, The body of Chriſt, meaning that part of his body which is on earth: the whole being ſet for a part by a Synecdoche. And of this is that to be vnderſtood in the Creed: I beleeue the holy Catholike Church.

A particular Church, is the whole company of beleeuers, that be in a Country, Citie, Towne or Village. Such was the Church at Ieruſalem, Rome, Corinth, the Churches of Galatia, &c. as after in the ninth chapter of this Booke is proued. Paul an Apoſtle, 1. Cor. 1:2. Gal. 1.2.vntounto the Church of God which is at Corinthus. Paul, vntounto the Churches of Galatia. And thus rightly we doe, and may call, all the faithfull in England, in Scotland, in France, the Church of England, the Church of Scotland, the Church of God in France; and all the true beleeuers (be they more or leſſe) in Iſlington, the Church of Iſlington. Thus hauehave we many Churches, and yet but one Church: many particular Churches, and yet but one Catholike or vniuerſall Church.

1. Pet. 2.9.To the Militant Church, Peter ſpeaketh ſaying: But yee are a choſen generation, a royall Prieſthood, an holy nation, a peculiar people: that yee ſhould ſhew forth the vertues of him that hath called you out of darkneſſe, into his maruailous light. Where he ſpeaking to the Elect and beleeuing Iewes telleth them, that they need not to feare, nor be diſmaid at this, that God hath ordained ſome to deſtruction, whereof he had ſpoken in the two next verſes before: for as much as they were not of thoſe, or of that Generation, whom God to glorifie his Iuſtice, and to ſhew his anger againſt ſinne, hath appointed to condemnation: but were of that Generation and ſtock, which out of mankind God hath choſen, and ordained to life euerlaſting, that ſo hee might declare the riches of his glory and mercy in ſauing them.Of this ſocietie, the beleeuing Iewes, whom Peter ſpeaketh, were part. And therefore it is that the Apoſtle vſeth this particle (but) ſaying; But yee are a choſen generation. Thoſe that Peter calleth heere the choſen Generation, are the ſame which the Scripture often cals the Church, and Diuines vſually the inuiſible Church. And it is that company of men, which God out of all mankind hath choſen in Chriſt, to giuegive or beſtow vponupon them eternall life, as is aforeſaid. For which cauſe, as the Church is heere called the Choſen generation, Matth. 20.16. & 22.14. & 24ſo often in Scripture the choſen, or the Elect: Many are called, but few choſen: which is in effect the ſame with this: Many are in the Church, but few of the Church: If it were poſsible, they ſhould deceiue the very Elect. And Tit. 1.1. the elect of God, or Gods elect: According to the faith of Gods elect.

Theſe elect and beleeuing Iewes, or Church of the Iewes, are heere called, firſt a royall Prieſthood, becauſe all of them (and not all of the viſible Church as the Separiſts doe teach) and Kings and Prieſts vntounto God: as Reuel. 1.6. and 5.10. where thoſe which Chriſt hath redeemed, loued, and waſhed, from their ſinnes in his blood, which are the Elect and Church inuiſible, hee is ſaid to hauehave made them Kings and Prieſts vntounto God, euen his Father. 2. Cor. 10.45.As Kings and conquerors in this life they ſubdue and caſt downe holds,Rom. 8.10.13. Gal. 5.24. caſting downe the imaginations; and eueryevery high thing that is exalted againſt the knowledge of God, bringing into captiuity eueryevery thought to the obedience of Chriſt: and doe kill ſinne, which before as a King raigned in them,Rom. 6.12.14.21.23. & 7.11. and had dominion ouer them, and elſe would hauehave ſlaine them. Theſe as Kings ouercome alſo this world, and the Prince thereof, treading him vnderunder their feete.1. Iohn. 5.4. Gen. 3.15. Rom. 16.20. Epheſ. 6.12. Rom. 8.37. Hebr. 1.2. Pſal. 8.6.7, 8. Thus are theſe Conquerers not onelyonly of fleſh and bloud, but of principalities and powers, yea more then conquerours through him that loueth them. They of this choſen generation and royall Prieſthood, as Kings, are in and through Chriſt heires of this world, and of the things therein, as of the fiſh of the ſea, the fowles of the ayre, and the beaſts of the earth; hauing a right to that which they inherit and poſſeſſe, ſo as they may ſay, it is their owne, and are not vſurpers, as men of another generation bee.1. Cor. 3.21.22 And in the world to come, all of this choſen generation and royall Prieſthood, as Kings and Conquerors ſhall raigne, and inherit a Kingdome that is eternall,2. Tim. 2.12. 2. Pet. 1.11. 1. Pet. 1.4. reſerued for them in heauen. Rightly therefore are all of the Church, ſaid to bee royall perſons and Kings.

Theſe Kings are alſo Prieſts, and are therefore called a eoyall Prieſthood. As Prieſts they offer ſacrifices, the ſpiritual ſacrifices whereof we ſhall heare forthwith: and in the life to come the ſacrifice of praiſe and thankes to God and vntounto him that ſitteth vponupon the Throne, for the victory and conqueſt he hath giuen them, and for all his goodnes and louing kindneſſe towards them.Reuel. 5.9.10.

The Church of the Iewes (to whom Peter writ) is likewiſe called an holy nation, and in the fift verſe; an holy Prieſthood: becauſe all the members of the Church be holy, and none of them vnholy or prophane. Among theſe there is no vncleane perſon, neyther whoſoeuer worketh abomination, that is, no ſinner or worker of iniquity. But as all their names be written in the booke of life, of which we hauehave ſpoken: ſo are they all Saints indeed, their hearts being purified by faith, and they ſanctified and made holy by Gods holy Spirit,Act. 15.9 Rom. 8, 9.10 dwelling in them. Holy are they in this world, but more holy in the world to come. In part heere, but hereafter perfectly holy and without blame, not hauing ſpot or wrinckle. Holy in regard of their renued righteouſneſſe,Epheſ. 5.27 2. Cor. 7.1 1. Pet. 1.15 1. Iohn 3.3 2. Cor. 6.21 which is begun in this life, and perfected in the life to come. And holy, becauſe of Chriſts holineſſe, which being without them, is imputed to them, and becomes theirs by imputation, as their ſinnes were his.

This ſociety is further called a peculiar people, or a people or company, which God claimeth to be his owne, in a ſpeciall and more principall reſpect, that is, by right of redemption: as being that ſociety or part of mankind which Chriſt Ieſus hath bought, and deliuered out of that ſpirituall captiuity and bondage to ſinne, Satan, and condemnation: not with gold or ſiluer, or any ſuch corruptible thing, but by his owne pretious bloud: in another and more generall reſpect, all mankind being his, that is, by right of creation,Exod. 19.5 or as he is their Creator. Of this People we reade, Matth. 1.21. Thou ſhalt call his name Ieſus for he ſhall ſaue his people from their ſinnes. Hereby are meant thoſe whom God the Father hath giuen to Chriſt Ieſus, in him to hauehave life eternall, that is, the Elect: which Chriſt meaneth by theſe words ſo oft repeated by Iohn, Iohn 6.37.39 & 17.2.24Thoſe which my Father hath giuen mee. And this is confirmed by the Syriake tranſlation, where for peculiar people, we hauehave the Congregation redeemed. Ieſus then in dying, paid not a ranſome or price of redemption for all men, but for a certaine congregation or company of men,Act. 20.28 Coſterus cap. de Iuſtificatione, de cauſis et modis Iuſtif. Apologie 44. Conterpo. 158 A true deſcription of the viſible Church, pag. 1. euen that wee call the Church. I ſay, not for all men, as the Papiſts hold, nor for the viſible Church, as the Browniſts, in vnderſtanding this Scripture of the viſible Church (vnawares) doe teach, and in plaine words, in their Confeſsion of faith, Art. 17. and Maſter Robinſon, in his Iuſtification 115. where he ſaith, That all of the viſible Church are purchaſed with the blood of God.

Moreouer, of this ſociety it is ſaid heere, that of God they are called out of darkeneſſe, into his maruailous light: that is, out of ſinne and ignorance, (wherein they remaine vntill the time of their calling) to knowledge and holineſſe. To the ſame effect are thoſe words, Act 26.18. where Paul is ſaid to be ſent to the Gentiles, to open their eyes, that they might turne from darkneſſe to light, and from the power of Satan vntounto God. As all of the Church, Epheſ. 14in the eternall decree and counſell of God, are choſen and appointed to life euerlaſting before all times, euen before the foundation of the world was laid, as we hauehave heard: ſo betweene this decree and the execution thereof, in this world are they all in time, euen in their appointed ſeaſon effectually called, and tranſlated from the kingdome of darknes, and the Prince thereof the Diuell,Coloſ. 1.13 into the kingdome of God his deare ſonnes, to be from thenceforth gouerned by his ſpirit and word, and do walke in the light. And this the Apoſtle teacheth in the eight to the Romans ſaying: whom he predeſtinated, meaning to life, them alſo he called. Ve…ſ. 39Laſtly, Peter ſheweth, wherefore God hath choſen out of the ſtock of mankind, ſome to life, whom in his time hee calleth to be Kings and Prieſts vntounto him, and ſanctifieth or maketh holy, that before and till then were prophane, and from vnderunder the power of Satan and his ſlauery bringeth into the glorious liberty of the ſons of God, beſtowing his free ſpirit vponupon them: All this God doth to this end, that they might ſhew forth the vertues of him who hath choſen and called them hereunto, that is praiſe him for his exceeding rich merciemercy and goodnes towards them.

As in the aforeſaid ninth verſe, ſo likewiſe in the fift verſe of the ſaid Chapter, this our Apoſtle in the beleeuing Iewes, doth yet further deſcribe and ſet forth the Church, or rather part thereof, the Militant, whereby wee may the better vnderſtand the ſame, and who be of it. And yee (ſpeaking of the elect and beleeuing Iewes) as liuely ſtones, are made a ſpirituall houſe, an holy Prieſthood, to offer vp ſpirituall ſacrifices, acceptable to God by Ieſus Chriſt. Firſt the company of true beleeuers, (all which be the Militant Church) are called liuely, or liuing ſtones, as hauing ſpirituall life, or the life of God in them, from that liuing ſtone Chriſt Ieſus,Epheſ. 4.18 mentioned, verſ. 4. who is alſo the chiefe corner ſtone of this building. As theſe before the time of their calling, and vntill they doe beleeue, are as ſtones, without life,Rom. 6.13 Epheſ. 2.1 2. Tim. 5.6 Iohn 5.25 Matth. 7.22 dead in ſinne: (like to the widow, who liuing in pleaſure, was dead while ſhee liued: and to thoſe of whom Ieſus ſpeaketh, The dead ſhall heare the voice of the Sonne of God, meaning in the Miniſtery of the Word; and againe, Let the dead, bury the dead) and being thus dead, hauehave no more power or ſtrength to doe thoſe actions which are pleaſing vntounto God, (which we call good-workes) then a dead man to performe the actions of life, as to eate, drinke, talke, walke, &c. So as ſoone as they be called and beleeue, and euer from that time forward, they hauehave a power conueyed into them from God, whereby they are quickned, and made able to doe the workes of God: whereupon they are called, liuing, or liuely ſtones. And it commeth thus to paſſe:I ſpeake of the inward and effectuall calling. When God calleth a man, which is, when he receiueth grace to beleeue in Chriſt Ieſus, then hee beſtoweth his Spirit on him; according to that of Paul, Epheſ. 3.17Chriſt dwelleth in your hearts by faith: meaning that in all which doe beleeue Chriſt dwelleth by his Spir…t; which is confirmed by that other ſpeech of the Apoſtle to the Romans,Chap. 8.9 If any man hauehave not the Spirit of Chriſt, the ſame is not his. This Spirit being the Spirit of life, as it is called, Rom. 8.2. killeth and ſubdueth in whomſoeuer it is, ſinne, ſo as though it remaine ſtill in man, yet it hath not that dominion and command that before it had, and quickneth or inableth them in ſome meaſure, to lead an holy and righteous life: As is taught Rom 8.10. If Chriſt bee in you, to wit, by his Spirit, or if the Spirit of Chriſt be in you, the body (meaning the body of ſinne, as Rom. 6.6.) is dead becauſe of ſinne; and the Spirit is life for righteouſneſſe ſake. From hence (I ſay) it is, that the faithfull (who bee the Militant Church) are called liuing ſtones.

1. Cor. 3.16.17Secondly, they are ſaid to be a ſpirituall houſe, and elſewhere, the Temple of God, as wherein God dwelleth by his Spirit, whereof the Tabernacle, and materiall houſe or Temple built by Salomon, were a type and figure. Of this inhabitation of God by his Spirit, we ſhal heare more hereafter.

Thirdly, as in the ninth verſe they are termed a royall Prieſt-hood; ſo heere an holy Prieſthood. They are ſaid alſo, to offer vp ſpirituall ſacrifices. As the Prieſts vnderunder the law were to offer ſacrifices, ſo theſe royall and holy Prieſts, both vnderunder the Law and Goſpell, did and ſhould offer, not Lambes, Calues, yong Bullockes,Pſal. 51.17. Pſal. 4.5 Heb. 13.15 or any earthly or corporall ſacrifices, as the Leuiticall Prieſts did, but ſacrifices of another kinde, ſpirituall and heauenly: the ſacrifice of a contrite ſpirit, and broken heart; the ſacrifice of righteouſneſſe; the ſacrifice of praiſe, or the calues of the lippes, yea themſelues for a ſacrifice, conſecrating themſelues wholly to God, throughout the whole courſe of their liues in all their actions ſtudying to pleaſe him. It is ſaid further, that the ſacrifices which theſe Prieſts doe offer, are acceptable to God by Chriſt Ieſus. Wherein are implied two things: Firſt, Though all the ſacrifices of the Leuiticall Prieſts were not pleaſing to God, and accepted of him▪ yet all the ſacrifices which theſe Prieſts offer, that is, all the good workes they doe ſhould be accepted of God. Secondly, That theſe ſacrifices bee not acceptable to God, for any perfection or worthineſſe that is in them, but in and through Ieſus Chriſt,Confeſsion of faith, 6. and to Communion of Saints, 248 and 470. Apologie 44. Counterp. 198. Deſcription of the viſible Church, p. 2. his mediation and interceſſion. Theſe two places of Peter, viz, the fift and ninth verſes, and likewiſe Reuel. 1.6. and 1. Cor 3.16, 17. our brethren of the Separation vnderſtand of the viſible Church, and members thereof, as hereafter we ſhall heare. I truſt by that is already ſaid, this error of theirs is manifeſt. Yet hauehave we ſomething more to ſay thereunto in his due place.

Finally, of this bleſſed company that is to bee vnderſtood in the Creed, I beleeue the holy Catholike Church. Where eueryevery true beleeuer, not onelyonly profeſſeth that hee beleeueth, and is perſwaded that there is ſuch a bleſſed ſociety as is aforeſaid, to whom only the benefits and priuiledges following in the Creed, doe belong, (to wit, the Communion of Saints, the forgiueneſſe of ſinnes, the reſurrection of the fl…ſh, and life euerlaſting) but that he himſelfe is one of them. This Church is ſaid to be holy, for that it conſiſteth of perſons holy: but of this we hauehave ſpoken already. It is termed likewiſe Catholike, that is, Vniuerſall, becauſe of this fellowſhip, there are ſome heere and there through the vn…uerſall world; as alſo, for that it containeth in it all the Elect, and ſuch as are, and ſhall be ſaued, from the beginni…g to the end of the world; ſo that out of this Church there is no ſaluation. Laſtly it is to be obſerued, that we doe not ſay, I ſee, but I beleeue the holy Catholike Church: whereby wee know that this Church is rightly ſaid to be Inuiſible, Heb. 11.2b…cauſe faith is of things which are not ſeene. We beleeue this Church, it muſt needs then be inuiſible. And it is called Inuiſible, hauing reference to men, who can neither ſound the ſecrets of God, nor yet, (which is leſſe) the heart of man: becauſe (I ſay) we can doe neither of theſe, much leſſe both, and ſo cannot ſee or know who be Elect, of which alone this Church ſtandeth, therefore it is ſaid to he Inuiſible, 2. Tim. 2.19 1. Cor. 2.11and of ſome ſecret, inward, or hidden. The Lord only knoweth who are his: And no man knoweth the things of a man, ſaue the ſpirit of a man which is in him. 2. Tim. 2.19By departing from iniquity, and other infallible tokens, a man may be certaine for himſelfe, that he is one of this Church, in Chriſtian charity alſo, hee is to hope well of others, and to iudge raſhly of none; but no man can be ſure of the election of another. This ſociety then is viſible and knowne to God alone, inuiſible and vnknowne to men: and is therefore called the Inuiſible Church.

Thus vntounto the Church, many ſweet and glorious titles, are eueryevery where in the Scriptures giuen, and moſt ioyfull and excellent things of it ſpoken. It is called (as we hauehave heard) the City of God, the celeſtial Ieruſalem, the Church of the firſt-borne, which are written in heauen, the family or houſhold of God, a choſen generation, a royall Prieſthood, an holy Prieſthood, being all Kings and Prieſts vntounto God, an holy Nation, a peculiar people-redeemed and called by God out of darkeneſſe, and the kingdome of darkneſſe into his marueilous light, a ſpirituall houſe; the Temple of God, to beaEpheſ. 2.22 the habitation of God by the Spirit, and the body of Chriſt. It is alſo called ab1. Cor. 14.33 Church of Saints, cIohn 10.27the ſheepe of the Lord, d1. Pet. 5.3the heritage of God: to bee ſhort, Chriſt his eSal. Song. 6.8Doue, his eSal. Song. 6.8vndefiled, who isfIbid. 4.7 all faire, and no ſpotte in her, his gIbid. 5.2ſiſter, his gIbid. 5.2welbeloued, hIbid. 6.3his louelove, his iIbid. 5.1Spouſe, his kPſal. 45.9Queene, the ioy of the whole earth. This Church is the LordslExod. 19.5 chiefe treaſure aboue all people, (though all the earth be his) and they in whom he delighteth, as men doe in treaſure. Behold, they aremIſa. 49.16 grauen vponupon the palme of his hand, he thatnZachar. 2.8 toucheth them, toucheth the apple of his eye. All of this ſociety, and onelyonly theſe, Ieſus willoMatth. 1.21 ſaue from their ſinnes, and from thepRom. 8.1 condemnation that is due vntounto them for the ſame: andqIohn 10.27 will giuegive vntounto them eternall life. So that of all men, theſe with Dauid may ſay,rPſal. 8.4 What is man, that thou art mindfull of him? And the ſonne of man, that thou viſiteſt him? for thou hast made him a little lower then the Angels, and crowned him with glory and honor. O Lord, our Lord, how excellent is thy name in all the world. To this Church are made the promiſes ofſReu 1.13 God his protection, preſence, of peace, tIer. 31.3of louelove, uProu. 1.23of his ſpirit: and to this ſociety is that gratious*Gen 17.7 couenant of life and ſaluation made. In concluſion, this Church, though in itx1. Cor. 13.11 infancie it beySong. 1.4 blacke, yet is it comely, as the Tents of Kedar, and as the Curtaines of Salomon: and when it commeth tozEpheſ. 4.13 perfect age, it ſhall be moſtaSong, 6.3 beautifull, andbEpheſ. 5.27 glorious, without ſpot or wrinkle: yea moſt wonderfull, and euencSong, 4.9 rauiſhing men to conceiue, much more to behold, what then to enioy ſo bleſſed a communion. And thus much concerning the doctrine of the Church, which we call Inuiſible: Let vsus now proceed to the vſe thereof.

CHAP. II. The vſe of the former Doctrine.

Iohn 3.3 Rom. 8▪ 9 If the fleſh or ſinne beare rule, and be the Lord & maſter of the houſe, commanding ſoule and body, then man is, and to be called carnall, of a ſinner. But if the ſpirit hauehave the dominion or rule, as he hath in all thoſe in whom he is, though not at all times, and in all actions, the fleſh ſometimes preuailing againſt the ſpirit, then and from thenceforth, ſuch are indeed Saints, or ſpirituall men, & ſo to be called, and ought not to deeme themſelues ſinners or wicked men, nor ſo by others to be accounted. Exod. 4, 25 Matth. 26.41BY this we hauehave heard, we may ſee, what a holy and heauenly ſociety this is, and that bleſſed is the man who is one of the Church, holy & righteous are they in this life, but more holy & righteous in the life to come. When once the Spirit of God regenerateth and dwelleth in one of theſe, (which in the appointed ſeaſon he doth in them all, and only in them) then ceaſeth he to be prophane, and beginneth to be holy; and forthwith becommeth of a carnall, a ſpirituall man; and a Saint of a ſinner, and is from thenceforth ſo to be called: man hauing his denomination of the more principall, or of that which is in him predominant. EueryEvery one of theſe, from the time of this new birth, or regeneration, and this great and admirable change and alteration, giueth to God that which is his, that is, worſhip, liuing holily towards God: and to man that appertaineth to him, liuing righteouſly towards him. EueryEvery one of theſe is carefull to performe all duties to their ſuperiours, equals, and inferiours: Neyther will they wrong their neighbour in his perſon, goods, or good name, or doe that to another, which they could not bee contented ſhould be done to them. When through humane frailty (for the ſpirit being willing, the fleſh is weak) they faile in any duty to God, or man; by eyther omitting the good they ſhould do, or committing the euill they are forbidden to doe: then their hearts ſmites and wounds them for the ſame, and they hauehave no peace within, nor their wound healed and bound vp, vntill both they hauehave obtained a pardon from God in Chriſt for that ſinne, and a ſetled purpoſe and full reſolution neuer (by the grace of God) to commit it againe. He that hath receiued the Spirit of God, knoweth that theſe things I write be true. Who ſeeth not that theſe are an holy people indeed, and holy Prieſthood, as the Scr…pture calleth them? Theſe are Saints indeed, though on earth,By this holines thou mayeſt know thou art of the Church, one of Gods elect, and heire of ſaluation. If this be begun in thee in truth, though in great weakneſſe, then it is certaine that thou art one of this ſociety. Iohn 9.31 Iames 3.2 and ſhall all of them be Saints in heauen. All other the Scripture calleth Sinners, but not theſe, though in many things they all of them ſinne. Is not this an holy and heauenly company on earth, before they come to heauen? Holy heere in part, though they ſhall be perfectly holy without ſpot and wrinckle only in heauen: whereinto this holy nation alone ſhall enter, and no vncleane thing. Theſe are bleſſed and ſweet companions for him that is iourneying from earth to heauen. By how much the longer and more dangerous the way is we hauehave to trauell, by ſo much the more deſirous and inquiſitiue are we after company; becauſe it maketh greatly for our ſafety and comfort, and helpeth much againſt the tediouſnes and weariſomeneſſe of the way. Thou therefore (my deare brother) who as a pilgrime and ſtranger on earth, art wandring in the wilderneſſe of this world, towards that heauenly Canaan, a way long and dangerous, wherein doe lye in waite many theeues and robbers; full alſo of croſſe-wayes and by-paths, and none almoſt to direct thee, except thou wilt aske of the beaſts of the wilderneſſe: inquire, and ſeeke out ſome of theſe that are trauelling, as well as thou, to Canaan, to bee thy aſſociates. And this ſhall bee ſweete and comfortable both to thee and them. Thus did Dauid, a pilgrime, as all our Fathers were.Pſal. 119.63 I am a companion (ſaith he) of all them that feare thee, and keepe thy precepts. And that which is more: All his delight, next to that he had in God,Pſal. 16.3 Prou. 12.26 was in the Saints that were in the earth, who are more excellent then their neighbours, and conſequently their ſocietie more to be deſired. It goeth well with that woman, who maketh choice of ſuch an huſband, whoſe company ſhee cannot auoid: and with that man, which hath ſuch a wife: and with him that hath ſuch neighbours, or out of them can and doth cull out ſuch to be his companions and acquaintance. It is good being in the company of theſe: for with the godly, thou ſhalt learne to bee godly,Prou. 13.20 or being godly to encreaſe in godlineſſe. But it is much better, yea a bleſſed thing, to be one of this ſociety. For is it not (I pray thee) an happy thing to be beloued of God, and in ſpeciall fauour with him? Dauid ſo accounted it, and therefore prayeth thus to God:Pſal. 4.6 Many ſay, who will ſhew vsus any good? but Lord lift thou vp the light of thy countenance vponupon vsus. And profeſſeth that herein he had more ioy of heart, then worldly minded men hauehave, when their wheate and wine doth abound. Now all of the Church, are dearely beloued of God. They are (as wee heare) the Congregation of the firſt borne. Rom. 1.7No firſt borne child is ſo tenderly beloued of his parents, no not of his mother, as theſe be of God. For it may ſo fall out, that a woman may forget her childe, and not hauehave compaſſion on the ſonne of her wombe,Iſa. 49.75 Pſal. 27.10 Epheſ. 15.25 Iohn 10.11.15 Iohn 15.13 but this cannot fall into God. Though father and mother forſake one of theſe, the Lord will take him vp. This Church and company of men, Chriſt ſo loued, that hee gaue himſelfe for it, that is, layd downe his life for it. And greater louelove then this, to dye for his friends can no man hauehave. O louelove vnſpeakable. As by his deeds, ſo by his words, Ieſus doth witnes his louelove to this Church,Cant. 2.14.15. & 4.2, 7, 8. &c. & 5.1.2 Mat. 12.49.50 in calling it his Welbeloued, his Doue, his Spouſe, his LoueLove; and in accounting eueryevery one of this ſocietie, his Brother, and Siſter, and Mother. If then thou be one of this fellowſhip, (O man,) thou art in grace and ſpeciall fauour, not with thy King and Soueraigne on earth, but with thy God and thy Lord, who is the King of Kings, and Lord of Lords and with him whoſe louelove is the fountaine of all mans happineſſe. Of this louelove (I ſay) eueryevery one of this Church and company may be aſſured. Happy therefore are all they, and only they, who be of this ſociety.

Their happines and dignity, their excellent eſtate full of maieſty and glory, may yet further appeare by ſundry of thoſe titles which are giuen vntounto them in holy Scripture. They of this ſociety are called a ſpirituall houſe, the Tabernacle of God, the Temple of God, and are ſaid to be the habitation of God by the Spirit, becauſe the Spirit of God dwelleth in them. What a grace and honor is this, that the King of glory ſhould cohabite with vsus? And what a rebell is he,Reu. 3.20 who though this King ſtand at his doore and knock, will not open that he may enter in? Happy, and thrice happy is he, who hath the preſence and fellowſhip of God. For who ſhall harme him, with whom the Almighty is alwayes preſent to defend? Hee needs not bee afraid of the feare of the night, Pſal. 91.1.nor of the arrow that flieth by day: nor of the pestilence that walketh in the darknes: nor of the plague that deſtroyeth at noone-day: that dwelleth thus in the ſecret of the moſt high and abideth in the ſhadow of the Almighty. Though a thouſand fall at thy ſide, and ten thouſand at thy right hand, yet ſhall not the euill come neere thee. In all perils thou mayeſt be ſecure, lye downe in peace, and take thy reſt, when others feare and tremble.Gal. 5.22. Where this Spirit is, there is peace towards God, with men, yea with all men as much as is poſsible. There is alſo louelove to God, to men for Gods cauſe, louing our enemies, praying for, and doing good to them that hate and perſecute vsus:Iohn 15.26, all maliciouſnes, enuy, and euill ſpeaking being laid aſide. If thou haſt this ſpirit, it will lead thee into the truth, and preſerue thee from error. This is the holy Spirit, and therefore hauing it, it will ſanctifie thee, and make thee holy. And is the Comforter, giuing that ioy to man,Iohn 15.26. and 16.22. which the world cannot take from him. Where he dwelleth, there is a continuall feaſt. He makes the children of men to reioyce in afflictions, taking away the bitternes of them. If it fall out ſo, that thou bee in priſon, in cloſe priſon, and ſo want the company of men, ſuppoſe of Angels too, though that is not poſſible, yet art thou not alone, but haſt one with thee, to whom thou mayeſt make thy mone, and in whoſe ſociety thou mayeſt ſolace thy ſelfe. He will lead thee, when thou walkeſt; watch for thee, when thou ſleepeſt; and when thou wakeſt, talke with thee; and comfort thee in the houre of death, when others dying, ſhall be in heauineſſe. Is not he now happy, that is one of the Church? And yet heare what further I ſay vntounto thee: All of the Church, for as much as they hauehave the Spirit of God are the children of God, and ſo…eires of God, and coheires with Chriſt.Gal. 4.6. Becauſe yee are ſonnes (ſaith the Apoſtle) God hath ſent forth the Spirit of his Sonne into your hearts. And againe, As many as are led by the Spirit of God, Rom. 8.14.they are the ſonnes of God. Then he addeth, If children, alſo heires, euen the heires of God, and coheires with Chriſt. For this cauſe, all of this fellowſhip are moſt happy, and of all perſons vnderunder heauen, the moſt honorable, in truth, though not in the account of the world. We account of all men, next to the King, his children moſt honorable and happy, eſpecially his ſonne and heire, that is to inherit the Kingdome. Hereupon the ſeruants of Saul ſpeaking thus to Dauid, Behold, 2. Sam. 18.23.the King hath a fauour vntounto thee: be now therefore the Kings ſonne in law: DAVID anſwered, Seemeth it to you a light thing to be the Kings ſonne in law; ſeeing that I am a poore man, and of ſmall reputation? What then may it ſeeme vntounto vsus, who are but duſt and aſhes, nay worſe then ſo, by nature the children of wrath, and of the Diuell to become by grace the adopted children of God. Epheſ. 2.3. Iohn 8.41.44.It is a matter of great honor and dignity to bee the ſonne and heire of a Noble man, ſpecially of a King. And is it not a much more glorious thing, to be the ſonne and heire of the Lord of Lords, and King of Kings? All men beſtow, and leaue vntounto their children, according to that themſelues be, and hauehave. The meane man, an inheritance or portion, according to his abilitie, be it more, or leſſe. The Gentleman leaues to his children, according to his eſtate and worth. The noble-man after his, and the King according to his greatneſſe. Euen ſo it is betwixt God and his children. What and how great then ſhall be the portion and honor of theſe children, ſeeing it ſhall be agreeable to the greatneſſe of their heauenly Father, and that which beſeemeth the children of ſuch a Father? It muſt needs be ſuch as neither eye hath ſ…ene, nor eare hath heard, nor euer came into mans heart; in a word, incomprehenſibly glorious. Becauſe of this, the eſtate of theſe in the world to come, is not only called a glorious eſtate, Rom. 8.18.21. and verſ. 17.30 1. Iohn 3.2. Phil. 3.21.and the glorioas liberty of the ſons of God, and they then ſaid to be glorified, and to be like vntounto Chriſt, partaking with him in glory, both in ſoule and body, their vile bodies being made like vntounto his glorious body: but is alſo inlarged thus, that they ſhall then hauehave a moſt excellent and eternall waight of glory. 2. Cor. 4.17.To ſet forth alſo the excellent an glorious eſtate and condition of theſe in the world to come, it is often ſaid in the Scriptures, that they ſhall hauehave a Kingdome. Feare not, little flocke: Luke 12.32.for it is your Fathers pleaſure to giuegive you a Kingdome. Matth. 5.3.Bleſſed are the poore in ſpirit, for there is the Kingdome of heauen. And to the ſame end it is called the kingdom of God, and of heauen, 1. Cor. 6.9. Heb. 12.28. 2. Tim. 4.8. 1. Cor. 9.25. Mat. 5.3.and ſaid to be ſuch as cannot be ſhaken. On the heads of theſe Kings ſhall be ſet a crowne of righteouſneſſe, yea an incorruptible crowne of glory. Happy then, and a thouſand times happy are all of this Church and company, that ſhall hauehave ſuch, and ſo glorious a kingdome, whereof alſo there is no end, but they ſhall raigne for euermore. Theſe,1. Pet. 1.4. & 2.1.11. howſoeuer they be not borne, nor come by diſcent to this heauenly kingdome and inheritance,Epheſ. 1.4.5. Act. 13.48. yet are they of God choſen and ordained thereunto, before the foundation of the world was laid: as appeareth by that ſentence of Chriſt, (the Iudge of all men) which he ſhall one day pronounce vponupon them, Come yee bleſſed of my Father, Matth. 25.34.take the inheritance of the kingdome prepared for you, from the foundation of the world. And therefore they, who in their minoritie, and nonage, hauehave not yet receiued this inheritance and kingdome, are as ſure of it, as if they were inthronized, and in poſſeſſion thereof. Becauſe, as God himſelfe, ſo all things in God, and namely, this election of part of mankind vntounto ſaluation, is vnchangeable. So that heauen and earth ſhall ſooner paſſe away, then any one of this choſen generation periſh. Are not they now happy, who are ſure to inherite this Kingdome, albeit they yet hauehave it not? What though in this world, and for the preſent,1. Cor. 15.19. they bee of all men the moſt miſerable: yet neuertheleſſe, if we hauehave reſpect to their future eſtate;Heb. 11.26. 1. Pet. 1.4. to this great recompence of reward, and inheritance immortall, by the power of God reſerued for them in heauen, they are of all the children of men the moſt happy, and thoſe only who be happy, all others being in a moſt accurſed eſtate & cōdition. And thus much concerning the Church, or that we cal the Inuiſible Church, the knowledge whereof we referre to God, the ſearcher of hearts: proceed we now to entreate of the viſible Church, which men can know and diſcerne, and is therefore called viſible: into which all they muſt retire themſelues in this world, that will be gathered with the inuiſible Church into heauen in the world to come: according to that ſaying;Act. 2.47. And the Lord added to the Church, from day to day, ſuch as ſhould be ſaued. For this cauſe, it ſtandeth vsus vponupon diligently to ſearch and enquire into this matter: and ſo for thee, Chriſtian Reader, to giuegive good eare to that which followeth.

CHAP. III. Of the viſible Church, and diuers acceptation of the word Church.

AS ſometimes this word (Church) muſt be taken in that ſence I hauehave already ſpoken of, that is, for all the elect, or ſome ſpeciall company of the elect, as is manifeſt by the premiſes: ſo in many other places of holy Scripture, it cannot poſſibly be ſo vnderſtood, but muſt of neceſſity hauehave ſome other ſignification.Verſe 3. In the 8. of Acts, Luke reporteth of Saul, that he made hauocke of the Church. And no l…ſſe doth the Apoſtle ſay of himſelfe,1. Cor. 15.9. I am not meete to be called an Apoſtle, becauſe I perſecuted the Church of God. In theſe places, and very many more, by Church we cannot vnderſtand the Elect, except we will imagine, eyther that Saul knew whom God had elected, or that all bee elected who are perſecuted, both which are very falſe. How then muſt wee vnderſtand this word (Church) heere? And what may we doe to finde out the true ſence and meaning of this word: in theſe and ſuch other like places, where it cannot be taken in the former ſignification? Surely it may eaſily and and ſafely be done by conference of Scripture, as we ſhall ſee.Verſe 3. In the 22. of the Acts, Saint Paul hath theſe words of himſelfe, I was zealous towards God, as yee all are this day: verſ. 4. And I perſecuted this way vntounto the death, binding and deliuering into priſon both men and women; And Galath. 1. Thus he likewiſe ſpeaketh of himſelfe,Verſ. 13. yee hauehave heard of my conuerſation in times paſt, in the Iewiſh religion, how that I perſecuted the Church of God extreamely, and waſted it; 14. And profited in the Iewiſh religion, aboue many of my companions of my owne Nation, and was much more zealous of the Traditions of my Fathers. In both theſe places the Apoſtle deliuereth one and the ſame thing, but in different words: which helpeth greatly to the vnderſtanding of both. In eyther of theſe places, and in the words next following theſe, Paul relateth his conuerſion to the Chriſtian Religion, and calling to the office of an Apoſtle, and in theſe words heere ſet downe, he declareth his zeale (before the time of his conuerſion, and calling to the Apoſtleſhippe) to the Iewiſh Religion, and hatred to the Chriſtian, and the profeſſours thereof. This hatred hee ſetteth forth, by an effect thereof, to wit, his perſecuting. I perſecuted (ſaith hee) this way, that is, this Religion, (to wit, the Chriſtian Religion) which now I embrace and profeſſe. As if he had ſaid, when I was of the Iewiſh Religion, I perſecuted this Religion, whereof now I am, and could not away with it. Religion, he termeth way▪ and ſo doth hee vſe it in Acts 24.14. After the way which they call Hereſie, ſo worſhippe I the God of my Fathers; It is likewiſe ſo taken in the 22. verſe of the ſame Chapter, and in diuers places beſides. And it is rightly called a way, Becauſe it only ſheweth the way to ſaluation. Alſo becauſe that as he that is in a way goeth on therein, and ſtandeth not ſtill: ſo hee which is religious indeed, ſtandeth not at a ſtay,Prou but is eueryevery day more religious then other: Being like vntounto the light which ſhineth more and more vntounto the perfect day. I perſecuted (…a…th hee) this way; why, but hee could not perſecute the Religion it ſelfe. By theſe words then he vnderſtande… thoſe … were of this way or Religion, meaning the … R… gion. When then in this place of the Ga… … former it is ſaid that Saul perſecuted the Ch… … meaning is, that hee perſecuted th… … of men, which profeſſed the Chriſtian Religion, which heere is called the Church. And ſo it is called twice in the 8. of the Acts. And at that time there was great perſecution againſt the Church which was at Ieruſalem, that is, the Chriſtians there. And a little after: But Saul made hauocke of the Church: That is, of the profeſſors of Chriſtian Religion, whereby we learne (and that from the holy Ghoſt) to define the true viſible Church thus: It is a company of people profeſsing the Chriſtian or true Religion: or thus, It is a company *To wit, from the reſt of the world. Rom. 16.5.23.called out of the profeſsion of Chriſtian Religion. And thus wee are to vnderſtand many other places: Greete the Church (ſaith Paul) that is in their houſe, meaning by Church, the profeſſors of Chriſtianity, or Chriſtian Religion. And againe, in the ſame place: GAIVS mine hoſte, and of the whole Church, (that is, of all the Chriſtians) ſaluteth you.

This word (Church) thus vnderſtood, is taken eyther largely, or ſtrictly; largely, for all men that throughout the whole world profeſſe the Chriſtian or true Religion, as in 1. Cor. 10.32. GiueGive none offence, neyther to the Iewes, nor to the Grecians, nor the Church of God: that is, nor to any of the Chriſtians, or people of God. In the ſame ſence it is vſed, Act. 8.3. 1. Cor. 15.9. Gal. 1.13. In which places it is ſaid of Paul, that, he did perſecute the Church of God, that is, them that profeſſed the Chriſtian Religion, whereſoeuer he came. And euen ſo it is vſed, Act. 2.47. And the Lord added to the Church (that is, to them that embraced and profeſſed the Chriſtian Religion) from day to day, ſuch as ſhould be ſaued. In this reſpect or ſence we may ſay, the viſible Church is Catholike or vniuerſall, not tyed (as ſometimes it was) to the Land of Iudah: nor viſible in one people alone, as vnderunder the Law it was, in the people of Iſrael: But comprehendeth vnderunder it all Nations or people profeſſing true religion: being now viſible in one country, and now in another, ſometimes in a few, ſometimes in many.Lord of Pleſſis of the Church▪ c. 20. This vniuerſall Church comprehendeth vnderunder her, all the particular Churches gathered together in diuers Countries, and ſundry parts of the world, the which likewiſe we cal Churches. So learned men ſpeake of the Eaſt Church, and the Weſt Church, the Greek Church, and the Latine Church. In like manner ſay we at this day, the Church of England, the Church of Scotland, the Church of France: none of theſe or the like are Catholike or Vniuerſall. This is ſaid after the very ſame ſort, as when we ſpeake of ſome parts of the Ocean ſea; we call them the Sea, as the South ſea, the North ſea, the Brittiſh ſea, &c. And wee giuegive them all the name of Ocean: although wee know that there is but one Ocean, and not many: of the which, by theſe names we make many diſtinctions, becauſe it is but one vniforme body, from which the vnity may bee diſtinguiſhed, but not diuided: And ſo alſo muſt the vnity of the Church be acknowledged. When therefore wee ſpeake of all the Chriſtians and profeſſors of true religion in a Nation, as in England, Scotland, France, &c. we may rightly ſay the Church of England, the Church of Scotland, the Church of France: yea thus meaning, we cannot properly, and fitly ſay, The Churches of England, &c. in the plurall number.

Thus you ſee what we call the Catholike or Vniuerſall Viſible Church: euen the Congregation of all thoſe that doe profeſſe true Religion, throughout the whole world: diſtinguiſhed (as hath beene ſaid) into many particular Churches: All which together make but one body. And in this ſence, the word Church, is diuers times vſed in the ſacred Scriptures, as partly appeareth before we call it Catholike, becauſe, as one ſaith, it is vbique diffuſa, ſpread eueryevery where, ſcattered farre and wide ouer all the world. And viſible, it is ſaid to be, quia rationabilis, becauſe it is conceaueable by reaſon: It is not ſo much ſeene with the eye, though it be called viſible, quam intellectu, mente, ratione: as with the vnderſtanding, the minde, and the reaſon, as is well ſaid by one.

When this word Church is taken ſtrictly, and not in ſo large, and generall ſence as before: it is vſed eyther more, or leſſe ſtrictly, when it is taken in the ſtricteſt ſignification, and for the leaſt company, thereby is meant eyther the Gouernours of the Church, and ſo it is vſed twice in one verſe, Matth. 18.17. If hee refuſe to heare them, tell it vntounto the Church, and if he refuſe to heare the Church alſo, let him be vntounto thee as an Heathen man, and a Publican: Or all the Chriſtians in a family or one houſe. And ſo it is vſed in theſe places following,Colloſ. 4.15. 1. Cor. 16.19. Philip. 2. and ſuch like; Salute Mimphas, and the Church, which is in his houſe: Aquilla, and Priſcilla: with the Church that is in their houſe, ſalute you greatly in the Lord. To Archippus, and to the Church that is in thine houſe.

Leſſe ſtrictly, and then it is taken, for all that company which in a Citie, Towne, or Villages cohabiting, profeſſe the Chriſtian or true Religion, and doe ordinarily meet and ioyne together in the exerciſes of Religion. This particular Church we call a Pariſh, and being met together to ioyn in prayer, in hearing of the Word, and receiuing the Sacraments: A Pariſh aſſembly: which is a company of Chriſtians, dwelling in ſuch a circuite as we call a Pariſh aſſembled in one place, for religious exerciſe. And in this ſence is this word (Church) often taken in the new Teſtament, and namely, in theſe places following:Rom. 16.1. 1. Cor. 1.17. & 14.23. I commend vntounto you Phebae our ſiſter, which is a ſeruant of the Church of Cenchrea. As I teach eueryevery where in eueryevery Church. As if a Miniſter of the Goſpell ſhould now ſay thus: This is my opinion, and ſo I teach eueryevery where, in eueryevery Pariſh whereſoeuer I come. If therefore, when the whole Church is come together in one: and all ſpeake ſtrange tongues, there come in they that are vnlearned: tis as if one ſhould ſpeak now, when the whole Pariſh is come together:Act. 14.23. and 27. And when they had ordained them Elders by election in eueryevery Church, that is (as we ſay) in eueryevery Pariſh, and prayed and faſted, they commended them to the Lord. Behold then many Churches, and one Church; many particulars, but one vniuerſall.

Thus we ſee that the word (Church) in holy Writte, is often taken for a company of men profeſsing Chriſtian Religion: whether that company be great or ſmall, that is all one. Sometimes in the Scripture, the whole company of men that profeſſed Chriſtian Religion throughout the world, that is, the vniuerſall Congregation of Chriſtians, is called a Church: Of that company of Chriſtians, that ordinarily ioyned together in the exerciſes of Religion; and ſometimes the Chriſtians that were of the ſame family. And from hence, by very good reaſon, wee may well call all that profeſſe Chriſtian or true Religion in a Nation, or all the Chriſtians in a Nation, the Church of that Nation whatſoeuer it be. Let no man therefore hold that it is vnlawfull to ſay, The Church of England, the Church of Scotland, &c. as ſome of late hauehave done. And thus much concerning the Church, what it ſignifieth, and what it is. It remaineth that we be further inſtructed touching the viſible Church, that ſo we may the better know it, and be able to diſcerne betweene a true viſible Church, and a falſe; betwixt the Church of God, and the Sinagogue of Satan: That ſo to our further comfort, or diſcomfort, we may know to which of theſe we doe belong.

CHAP. IV. The viſible Church is a mixt company, compounded of Chriſtians, true and falſe: the greateſt part being the worſt.

TO this purpoſe wee hauehave a very good place in the 11. of the Acts, verſ. 26. And it came to paſſe, that at Antiochia Barnabas and Saul were a whole yeer conuerſant with the Church, and taught much people, in ſo much that the Diſciples were firſt called Chriſtians in Antiochia. Where we may obſerue that this word (Church) is explained by three diuers words, People, Diſciples, Chriſtians: By all which foure words, the holy Ghoſt meaneth one and the ſame ſociety. For where it is ſaid, they taught much people, it is all one, as if it had beene ſaid, they taught the Church: And in ſo much that the diſciples, in ſo much that the Church, or they of the Church, were firſt called Chriſtians. In that the Church is called a people, we learne that duplicate page duplicate page duplicate page duplicate page one Diſciple or Chriſtian, is not, neyther can be called a Church: But to that end there muſt be a company more or leſſe, as I hauehave noted in the beginning, out of the ſignification of the word. Secondly, in that by the word Diſciples, is meant the Church, and that by theſe two different words, is meant one and the ſame company, we learne that the Church viſible is a people (much or ſmall) hearing and learning thoſe things which are taught them from God, or ſeeming ſo to doe. In a word, that it is a company of Diſciples; whereof ſome few only are*Which bee they who yeelds obedience to the word of God. Ma…th. 20.16. Proficients, and doe learne aright the heauenly inſtructions: the other being now Proficients, or trewants, yet comming to this Schoole of Chriſt, doe only occupie a roome there: according to that ſaying of Chriſt, Many are called, but few are choſen. Laſt y, in that the Church, or they of the Church, are called Chriſtians, and that by theſe two ſeuerall words, the holy Ghoſt meaneth one and the ſame ſociety, we are taught that the viſible Church is nothing elſe but a company of Chriſtians: which hath beene further confirmed by the former teſtimonies of holy Scripture, and might be by more, if need did ſo require.

Chriſtians now are all they to be accounted, who profeſſe the Chriſtian or true Religion: A company of which make a Church, as wee heare; and theſe bee of two ſorts: Chriſtians indeed, and Chriſtians in name onelyonly. Chriſtians indeed, be ſuch, who profeſſing true Religion, be withall religious indeed, leading a religious & holy life. Or Chriſtians indeed, Iames 1.27.be they, which partake with Chriſt in that holy anointing, wherof the Apoſtle (entreating of Chriſt) ſpeaketh in the firſt of the Hebrewes,Verſe 9. God, euen thy God, hath annointed thee with the oyle of gladneſſe, aboue thy fellowes: 2. Cor. 1.21.And to the Corinthians, It is God which hath anointed vsus, who hath alſo ſealed vsus, and hath giuen the earneſt of the Spirit in our hearts. Such were thoſe 5. Iohn ſpeaketh of in his firſt Epiſtle,Chap. 2.20.27 But yee hauehave an oyntment from that holy one. And a little after, But that anointing which ye receiued of him dwelleth in you, and yee need not that any man teach you, but as the ſame annoynting teacheth you, of all things, and it is true, and not lying. As if hee had ſaid, what it teacheth is true, and no falſhood or error in it: which muſt needs be, becauſe it is the Spirit of truth, and therefore breatheth and inſpireth nothing into any but truth. The Spirit of God, and of Chriſt (that leadeth all them which hauehave it, into all truth, needfull to be knowne to ſaluation) dwelleth in all theſe Chriſtians, ſo as hee that wanteth this ſpirit, is no true Chriſtian;Rom. 8.9. According to that of PAVL, If any man hauehave not the Spirit of Chriſt, the ſame is not his. From whence alſo it followes on the other ſide, that he who hath Chriſt his Spirit, and he only is Chriſts, that is, a member of Chriſt, or true Chriſtian. As he only was a Iew, which was one within,Rom. 2.29. circumciſed in the heart, and in the ſpirit, not only in the letter or circumciſion done by the hand: ſo hee onelyonly is a Chriſtian, which is one within, baptiſed with the holy Ghoſt, and not alone with water.2. Tim. 3.5. Iohn 8.12.

Chriſtians in name, or falſe Chriſtians be they, who profeſſing true Religion or godlines, hauehave denied the power thereof: Or profeſſing Chriſtianity,1. Iohn 3.3. Rom. 2.28. and themſelues to be Chriſtians, walke not as Chriſt (after whom they are called) walked. As Paul ſaith, He is not a Iew, which is one outward circumciſed only in the fleſh: ſo ſay I, hee is not a Chriſtian, who is one outward, Baptiſed alone with water. And as in the ſame place, the Apoſtle ſaith thus of one and the ſame man, Thou art a Iew, and yet thou art not a Iew: A Iew before men, but not a Iew before God: So may we ſay of theſe men, that they are Chriſtians, and yet are not Chriſtians, Chriſt…ans before, and in the reputation of men, and yet not Chriſtians before God, and in his account. A little before,Rom. 2.17. to theſe kind of Iews the ſame Apoſtle ſpeaketh thus: Behold thou art called a Iew, and reſteſt in the law, and glorieſt in God: 18. and knoweſt his will, and trieſt the things that diſſent from it, in that thou art inſtructed by the Law, 19. and perſwadeſt thy ſelfe, that thou art a guide of the blind, a light of them which are in darknes, &c. Yet for as much (ſaith he) as thou breaking the law diſhonoreſt God, thou art no Iew. So to theſe I doe ſay, yee are called Chriſtians, and glory in the Lord, that hee is your God, and yee are his people, not Heathens, or Infidels, and ſeeme to your ſelues to know his will, inſtructed by the Law, and perſwade your ſelues many good things of your ſelues: yet for as much as through breaking of the Law, yee diſhonor God, and cauſe his name, and that holy Religion you doe profeſſe, to be blaſphemed and euill ſpoken of, you are indeed, and truth, and in the account of God, who iudgeth according to truth, no Chriſtians. All Chriſtians of this kind be Hipocrites, which of all people bee moſt hatefull to God: Nay, our Sauiour ſaith, they bee Blaſphemers, Reuel. 2.9. and 3.9.and therefore ſinners in a very high degre. I know the blaſphemie of them, which ſay they are Iewes and are not, but the Sinagogue of Satan. And marke how our Lord Ieſus doth threaten theſe Hipocrites, and deepe diſſemblers with God and men, in matters appertaining to God. Behold I will make them of the Sinagogue of Satan; which call themſelues Iewes, and are not, but doe lye.

And heere we muſt remember, that vſually the greateſt part of the viſible Church are Chriſtians in name onelyonly, Hipocrites, wicked, and vngodly men, reprobates, which though they profeſſe Chriſtian Rel…gion, are in truth irreligious; and though they profeſſe holineſſe, are indeed prophane: the leſſer part of the viſible Church, hauing that faith in Chriſt, that piety, and holines, whereof all make profeſſion. And this is confirmed by the parable of the ſeed. TheaThis parable doth not onelyonly teach that in eueryevery place where the ſeed is ſowen, ordin…rily theſe foure different kinds of groūd are to be foū …. But beſides that the greateſt part of hearers, and conſequently of the viſible Church, is the worſt. field where this ſeed is ſowen, is the viſible Church, three parts wherof Ieſus telleth vsus is bad ground and only a fourth part good and fruitfull: whereby our Sauiour teacheth vsus, that ordinarily the greateſt part by ods, and as it were, three parts of foure in the Church viſible, be bad and vnfruitfull hearers, like to the barren ground which is neere vntountobHebr. 6.8. curſing, whoſe end is to be burned: and but a ſmall part thereof good. Wee may not vnderſtand Chriſt iuſt according to the letter: For as at ſometimes, and in ſome Churches, there may be happily ſome more then a fourth part that receiue the ſeed of the Word into good and honeſt hearts, where it taketh root downeward, and bringeth forth fruit vpward: ſo at other times, and in ſome other Churches, it may ſo fall out, that nine parts thereof be bad, and onelyonly a tenth good, nay, why may not nineteene parts or more be naught, and but the twentieth part good, and yet be Churches of the Saints, 1. Cor. 14.33.(as Paul ſpeaketh) and ſo to bee called of the better part, though it be farre leſſe, as a man is called a reaſonable liuing creature. Secondly, this is manifeſt by that other ſpeech of our Sauiour, Many are called, but few choſen. Matth. 22.14.All that be and remaine vnderunder the voice and call of God, (that is, the Miniſtery of the Word, whereby God ſtretching forth his hands, crieth aloud, and calleth vponupon the children of men, that they would repent and beleeue, and ſo bee ſaued) bee of the viſible Church. Of this Church Chriſt telleth vsus, the number being great, that yet few therin be good, and ſuch as ſhal be ſaued. Me thinks that none of vnderſtanding ſhould deny that the former of theſe propoſitions (Many are called) is to be vnderſtood of the viſible Church, and the latter (But few are choſen) of thoſe of the inuiſible Church, who are in the viſible. This latter none will deny, and the former is no leſſe true: which both the coherence or dependance of this verſe with that which goeth before, and alſo the very words doe euince, and it is as if in more words it were thus ſaid. That ſociety and company of men, whom God the Father inuiteth to the Marriage of his Sonne, to partake with him in his glory, and the ioyes of the Kingdome of heauen is very great, they be not a few, but many, to whom God maketh this offer and tender of ſaluation: nay calleth vponupon, and is inſtant with them, riſing rarely and late, (firſt by Patriarkes, then by Prieſts and Prophets, afterwards by Apoſtles and their Succeſſors, Paſtors and Teachers) that they would be ſaued. But in all ages among this great multitude of Iewes and Gentiles, a few only be of Gods election, and ſuch as ſhall be ſaued. Hereupon (conſidering they who hauehave and enioy the external calling, are the viſible Church) it followeth ineuitably, that the moſt or greateſt part of the viſible Church are Reprobates, & ſuch as are appointed to iuſt cōdemnation. For if few in this great nūber of the viſible Church be elected, many are reiected. If now the moſt in the viſible Church be reprobates, then are they wicked and vngodly, how holy a profeſſiō ſoeuer they make. This ſhort ſpeech (Many are called but few are choſen:) our Lord vſeth diuers times, as Mat. 20.16. & 22.14. not ſo much for the certainty thereof, as that we might the better learne, and remember the ſame being iterated, but chiefely that the faithfull might not bee offended, and ſtumble at the multitude of the wicked, and paucity of the godly in the Church: ſeeing it is no new or ſtrange thing, but the very ſtate and condition of the Church, ſo as ſeldome or neuer, it doth or can goe otherwiſe with the Church. Wel and truely therefore ſaithaIn Eccleſia etiam mali ſunt imo bonis multo plures, vt in eorum comparatione pauci ſint, cum per ſeipſos conſiderati in gentem numerum faciant. Auguſt. de vnitate Eccleſiae cap. 12. AVGVSTINE, In the Church there be alſo euill men, yea many more then good, that the good compared with the euill, are but a few, though conſidered in themſelues, they make a very great number. AndbGreg. in Euang. hom. 38. Sancta Eccleſia bonos & malos indiſerete nunc ſuſcipit &c. Idem in expoſ. motal. lib. 13. cap. 4. Eccleſia intra ſinum, &c. another thus, The Church comprehendeth both good and bad, and more bad oftentimes then good, more goats then ſheepe, great ſtore of cockle, Reprobates without number.

And heere obſerue we the difference betwixt the inuiſible and viſible Church. The Inuiſible, is conſidered from the firſt elect vntill the laſt, bringing all the Choſen of all ages into one body or ſociety. The Viſible, according to certaine places and times, for as much as ſhe is not viſible vniuerſally and all at once, but according to times, and in her parts. The Inuiſible containeth none but the good, thecMatth. 3.12. and 13.25. Viſible containeth both the good and the bad: that only the elect, this as well Reprobates, as elect: Chaffe as well as Corne; Tares, as well as Wheate: yea more Reprobates then elect, for Many are called, but few are choſen. The Inuiſible Militant hath in it only the faithfull; the Viſible, all that profeſſe faith in Chriſt, though many of them hauehave no better a faith then the Diuell. In the Inuiſible, there bee many ſheepe which are neuer gathered into the viſible (eſpecially) aſſembly or particular Congregation. In the Viſible, a great many Goats and Wolues which ſhall neuer be receiued into the Inuiſible.Matth. 10.16. Behold, I ſend you as ſheepe in the middeſt of Wolues. This is ſpoken of the viſible Church, which then did ſwarme with Wolues,Matth. 3.7. and 23.33. Goats, Serpents, Vipers, fat Bulls of Baſan, and other ſuch like beaſts. This is carefully to be obſerued againſt them of the Seperation.

By that which hath beene ſaid it is manifeſt, that a true viſible Church conſiſteth of both kinds of Chriſtians aforeſaid, of Chriſtians true and falſe, of Chriſtians indeed, and of Chriſtians in name only: no better indeed then rebels againſt God, and blaſphemers of him after whom they be called: and is a confuſed and mixt company of Elect and Reprobates, good and bad, holy, and prophane, nay many times it is ſo ouerſpread with wicked, that the righteous can hardly bee diſcerned, no more then the wheate that lieth all hid vnderunder the chaffe: So that there is ſometime a Church without any ſhew of it. So was it in Eliah his time, who though a Prophet,1. King. 19.10.14.18. and therefore ſuch as to whom the godly ſhould hauehave beene knowne, yet knew he not ſo much as one: And this was then, when the ſtate of the Church was ſuch, that God could not be viſibly ſerued any where, but among his people Iſrael: But of this we ſhall hauehave iuſt occaſion to ſpeake more hereafter. Theſe things being ſo, what meane thoſe men, who ſometime were of vsus, to condemne our Churches, and publike aſſemblies for falſe Churches, becauſe of this mixture; and for this cauſe chiefely, to withdraw themſelues from vsus; and our Aſſemblies. It will not helpe them at all to ſay as they doe, that many of our Congregations be knowne wicked, as ſhall hereafter appeare.

CHAP. V. Of Religion, what it is, and how diſtinguiſhed.

FVrthermore, we are to remember, that in our deſcription of a true viſible Church, I doe not ſay that it is a company of people profeſſing the pure Religion of God, but a company profeſsing true Religion. For the better vnderſtanding whereof, and ſo what a true viſible Church is, we muſt know what Religion is, and how it is diſtinguiſhed. Religion is the way, or manner of worſhipping God, which men doe vſe: whether it be of the true God, or a falſe god. As it hath beene in all ages paſt, euen ſo it is now. Some Nations worſhip the true and liuing God, which made heauen and earth, who is bleſſed for euer, and onelyonly to be worſhipped. The people of other Nations worſhip falſe and fained gods: ſome people worſhip after this, another after that manner: ſome one way, ſome another way. The Pagans, and thoſe we call Infidels, hauehave their forme of worſhip: ſuch as the Diuell (whom indeed they worſhip) and the wit of man hath forged.1. Cor. 10.19.20. The Turkes worſhippe God according to their faſhion and way. The Papiſts worſhip God, Father, Sonne, and holy Ghoſt, after their faſhion. And we called Proteſtants, worſhip one and the ſame God in Trinitie, after another manner. This is that we call Religion: and it is eyther true, or falſe.

Falſe Religion, is when eyther a falſe or fained god is worſhipped, which in time paſt the Gentiles did, and Infidels doe at this day: or the true God is worſhipped falſely, not in ſome matters of circumſtance only, (which may fall into them which worſhip God truly, and be of the true Religion) but in the very ſubſtance and body of worſhip. Of a falſe Religion, and falſe worſhippers, are not onelyonly the Turkes, (which none but themſelues deny) but the Papiſts likewiſe, which ſome men gain-ſay: becauſe their worſhip is not onelyonly in matter of circumſtance, but in the ſubſtance falſe, and not commanded in the Word.

True Religion, is that Religion, which teacheth the true way & manner of worſhipping God, ſo as whoſoeuer walketh in that way, & worſhippeth God after that maner may be ſaued. And it is eyther pure, or corrupted. Iames 1.27.Pure & vndefiled Religion, is, when the externall worſhip of God is in all things ſuch as the Word requireth: both in the matter and maner of worſhip; as wel in eueryevery circūſtance, as in the ſubſtance. Or, that is pure Religion, when God is worſhipped in all things as hee hath appointed, without adding any thing therto, or taking any thing from it. This is the Religion men ſhould be of, and this is the worſhippe wee ſhould giuegive to God. But alas, partly through the blindnes that is in man, & partly through his corruption otherwiſe: it commeth ſeldom or neuer to paſſe, that men attaine to this ſincerity in Religion and worſhip. After this purity, notwithſtanding we muſt ſtriue at the height & perfectiō of Religion & worſhip: & if we cannot attaine vntounto it, let vsus yet draw as neere it as may be; knowing that by how much the nearer we approach thereunto, by ſo much the better is our Religion and worſhip: and by how much the further off we be remoued from it, by ſo much it is the worſe.

True Religion is then corrupted, when the body and ſubſtance of Diuine worſhip remaining ſound, ſome thing or things notwithſtanding, be eyther wanting therein, which God hath commanded, or vſed, which he hath not appointed, or when both theſe are to be found in diuine worſhip. Such was the Religion and worſhip of the Iewes, when Chriſt was vponupon the earth at which time, contrary to Gods appointment, they had two high Prieſts, Annas and Caiphas. And where the high Prieſts office was to continue during his life, they now held it but for a yeere. To ſay nothing of their exceeding great corruption in doctrine and manners: yet was the Religion and worſhippe of the Iewes at that time, the onelyonly true Religion and worſhippe, but not a pure Religion and worſhippe. The ſame is true of the Church of Corinthus, of the Churches of Galatia, and of the ſeuen Churches in Aſia. And ſuch is the Religion we profeſſe in England, and the worſhippe we giuegive to God, a true, but not a pure Religion and worſhip. And of this kind alſo, wee may aſſure our ſelues, is the Religion of the Churches in Scotland, in France, in the Low-countries, yea euen of all the reformed Churches in Chriſtendome, though not all corrupted in the ſame degree.

True Religion is corrupted leſſe or more. And that is according as in diuine worſhip, is omitted more or leſſe of thoſe things which God hath appointed, or added and mixed therewith more or leſſe, which God hath not commanded, or both. As when any thing in Diuine worſhip is wanting, which God hath ordained, it is not pure Religion and worſhip, but corrupted, though it may be a true Religion and worſhip: ſo when with Diuine worſhip are mixed,Quaere de circumſtantiis loci, temporis, habitus, geſtus, &c. or thereunto added ſome ceremonies (more or leſſe) and ordinances of mans deuiſing, which we call humane inuentions: Religion then and worſhip are thereby corrupted, and cannot be ſaid to be pure and vndefiled. The reaſon whereof is, becauſe God hath not left it to the liberty and will of man, to ſerue and worſhip him as hee pleaſeth, and thinketh good: but as he alone will be worſhipped, ſo in that manner as he (not man) hath appointed, and no otherwiſe. Nothing is left heere to the wit and will of man: he may neyther adde, nor omit any thing,aDeut. 12.32. and 4.2. Prou. 30.6. Whatſoeuer I command you, take heed you doe it: thou ſhalt not adde vntounto it, nor diminiſh from it. Hence it came to paſſe thatbLeuit. 10.1. a fire came out from the Lord, and deuoured Nadab and Abihu, euen for offering ſtrange fire before the Lord, which he had not commanded them: And that the Lord did ſlay c2. Sam. 6.16.Vzzah, holding vp the Arke of God, when it was ſhaken and in danger to fall. Hereby the Lord did ſhew how highly he is offended with this corrupting and defiling of his worſhip: To teach the ſonnes of men to beware thereof.

Thus you ſee the difference betweene pure Religion, and the pure worſhip of God; and true religion and worſhip, corrupted. Alſo that a people may be of a true Religion, and hauehave the true worſhip of God, and ſo be a true Church: and yet not of that Religion which is pure and vndefiled, nor hauehave the ſincere worſhip,As one beleeuing in Chriſt is a true Chriſtian, though he hath many infirmities. So a company profeſsing true Religion, is a true Church, though it hath in it many corruptions. and bee a pure Church. As a man beleeuing in Chriſt, though he ought to be free from all impurity of ſoule and body, and abound in all grace, as much as is poſſible, is a true Chriſtian, notwithſtanding he attaine not to this perfection, but hauehave many infirmities: ſo a Church or company of men profeſſing true Religion, though in the worſhip of God, it ſhould be free from all humane inuentions, and hauehave all the ordinances of God, as much as is poſſible, notwithſtanding it attaine not to this height of purity or perfection, but hauehave therein many corruptions, is neuertheleſſe a true Church.

CHAP. VI. That the profeſsion of true Religion, maketh one a member of the viſible Church.

HAuing now prepared and made a way to the Readers better vnderſtanding, I returne to my former deſcription: willing thee againe to remember, that I doe not ſay that a viſible Church is a company of people profeſſing the pure Religion of God, but a company profeſsing true Religion. Adde thereunto if you will, and enioying a true worſhip of God, though not a pure worſhip. And heere fitly I may frame another deſcription of the viſible Church: That it is a company of men enioying and ſubmitting themſelues to the true worſhip of God. Let there be an aſſembly ioyned together in prayer, in hearing the Word, and in receiuing the SacramentsaTouching the ſubſtance therof, though not in eueryevery circumſtance, and in that purity which ought to be. according to Chriſts inſtitution, and it is a true viſible Church.

If thou wilt ſoundly vnderſtand (Chriſtian Reader) what a true viſible Church is, and be preſerued from that errour and Schiſme, into which many of late hauehave fallen, thou muſt carefully obſerue and remember theſe two things. Firſt, The difference betweene pure Religion, and true Religion corrupted: betwixt pure worſhip, and true worſhip corrupted, whereof we hauehave ſpoken. Secondly, That to the making or being of a member of the viſible Church, a profeſsion of true Religion, and an outward ſubmiſsion to true worſhip ſufficeth. From whence theſe concluſions doe follow. Firſt, That an Aſſembly may be a true viſible Church, though it profeſſe not the Religion that is pure and vndefiled, nor liue vnderunder a pure and ſincere worſhip of God, but ſuch as is partly impure and corrupted. Secondly, That a man may be of the true viſible Church, though he be not religious and godly but indeed and in truth irreligious and prophane, ſo that he profeſſe the true Religion. And that ſuch may be, and are of the viſible Church, who only outwardly ſubmit themſelues to the true worſhip of God, though they be not true worſhippers, and doe not worſhip God in Spirit and truth. This profeſsion of the true Religion, and ſubmiſsion I ſpeake of, is all in all in this caſe. It is that which giueth life and being to eueryevery member vnited to his body: ſo as whoſoeuer maketh this profeſsion, and vſeth this ſubmiſsion, being knit to this body, and not cut off by excommunication, is in, and of the viſible Church. The matter of this Church is a company of men: not one, but a company, leſſe, or more. And yet not a company of Angels, or Spirits, but of men. The forme is the profeſsion of true Religion, or ſubmiſsion to the true worſhip of God. As therfore it is in all other caſes, that where the matter and forme of a thing is, there is the thing it ſelfe: euen ſo it is in this particular.

Ainſw. to Maſter Stone, pag. 18. Mark. 1.24. Act. 16.16.In a Pamphlet ſet forth (by Maſter Ainſworth, as it is reported) againſt Maſter Stone, we hauehave to the premiſes this anſwere. That this profeſsion is not wanting in the Sinagogue of Satan. For (ſaith he) as the Diuell himſelfe profeſſed ſome true and ſound doctrine, ſo doe his Inſtruments, as witneſſe the writings of Papiſts, Anabaptiſts, and other Antichriſtians, wherein they alſo make profeſsion of theſe things. But we hauehave learned of the Apoſtle, Titu… 1.16.That there are ſome who profeſſe they know God, but by workes deny him, and are abominable and diſobedient, and vntounto eueryevery good worke reprobate. Seeing then a company of Reprobates may profeſſe all doctrine needfull to ſaluation, yet practiſe ſuch things as will bring them to damnation: We cannot be perſwaded though all your three markes were granted to be in your Pariſhes, that therefore they are true Churches of Chriſt; for we know they doe the workes of Antichriſt.

I reply, Neyther Papiſts, nor Anabaptiſts, nor any falſe Church, or Sinagogue of Satan, profeſſe true Religion. They profeſſe indeed ſome true and ſound doctrine, yea the Diuell himſelfe did ſo; but it is another thing to profeſſe true Religion, and enioy and ſubmit our ſelues to true worſhip. But ſay you: A company of Reprobates may profeſſe, not only ſome but euen all doctrine needfull to ſaluation, and yet practiſe ſuch things as will bring them to damnation: we cannot therefore be perſwaded, that a company profeſsing Chriſtian Religion, make the Church of Chriſt. You ſpeake you know not what, for hereby you imply, and ſecretly teach, that A true viſible Church is a company of people profeſsing and practiſing ſuch things as will bring them to ſaluation. Whereupon it followes, that there is no Hypocrite in the viſible Church: for whoſe practiſe is anſwerable to his holy profeſsion, he is no Hypocrite. Hereupon alſo enſueth, that in the viſible Church there is no Reprobate or any that ſhall be damned, and that it is a company of Elect on…y, and ſuch as ſhall be ſaued. For all that practiſe ſuch things as will bring them to ſaluation, ſhall be ſaued. But this practiſe of holines, ouer and beſides an holy profeſsion, doe you require in all the members of the true viſible Church: condemning them as no members that want it, and which making this profeſsion, doe practiſe thoſe things which lead to damnation. Therefore by your Doctrine, all of the viſible Church ſhall be ſaued, and none therein damned. And thus vnawares you confound the viſible and the inuiſible Church; but that is vſuall with you. In effect you affirme, that thoſe mentioned Titus 1.16. were without. But that is more then you or any man can proue. It is more probable that they were in the Church; for they were profeſſors. They profeſſe (ſaith the Apoſtle) that they know God. VnderUnder the knowledge of God, comprehending alſo their profeſsing to feare God, to louelove him, and to beleeue in him, and to obey him. And I am very ſure, that notwithſtanding their extreame wickednes, they might be of the viſible Church, which onelyonly maketh you thinke they were not of it. Whether thoſe Profeſſors were in the Church, or without, it mattereth not. I am ſure, that if not theſe, yet infinite others, as abominable as theſe, hauehave beene in, and of the viſible Church, as hereafter ſhall bee made manifeſt. Seeing then in many members of the viſible Church, as Cain, Iſmael, Eſau, Saul, Abſalom, the Scribes and Phariſies, with innumerable more, there was no practiſe at all of godlines, but only a profeſſion thereof, being no better then Atheiſts, denying God, in their workes abominable, diſobedient, and to eueryevery good worke Reprobate: why doe you neceſſarily require practiſe in al the members of the viſible Church, ſo as without it one cannnot be a member of the Church, and for want of practiſe condemne our Pariſhes for falſe viſible Churches? Behold heere men deliuered vp to a reprobate ſence, that were of the viſible Church. Are any in our Pariſhes worſe and more vile then theſe? Were theſe becauſe of their outward profeſsion of the true viſible Church, notwithſtanding their prophane liues. And may not they in our Pariſhes, making the ſame profeſsion, bee likewiſe members of the true viſible Church, albeit their liues be prophane, ſo long as by excommunication they be not caſt out of the Church? Your Pariſhes (ſay you) we cannot be perſwaded are the true Churches of Chriſt: becauſe they doe the workes of Antichriſt. Be it that we are guiltie of this treſpaſſe; that we doe ſome workes of Antichriſt, (that is) that ſome ſuch things wee doe, or yeeld vntounto, as Antichriſt hath brought into the Church. Doth it thereupon follow, that our Pariſh aſſemblies are not the Churches of Chriſt?Anſw. to Maſter Stone, about the 2. pag. Verily no, Except eueryevery abomination of Antichriſt, make a Church to become falſe and Antichriſtian, whereunto your ſelues anſweres negatiuely, and renders thereof a good reaſon in theſe words: For the beſt Churches are ſubiect to errour, and ſome abominations of Antichriſt were crept into Chriſtian Churches while the Apoſtles liued. By this reaſon of yours, and your owne confeſsion, the Primitiue Churches were not true Churches. In the eight chapter of Iohn, Ieſus ſaith to certaine Iewes,Verſ. 41.44. Yee doe the works of your father. And againe, Yee are of your Father the Diuell, and the luſts of your father yee will doe. If theſe, notwithſtanding they did the workes of the Diuel, were of the true viſible Church, as the truth is: then ſure may we be of the true viſible Church, notwithſtanding we doe ſome works of Antichriſt: except Antichriſt, and the doing of his workes, be worſe then the Diuell, and the doing of his workes.

But the Anſwere to Maſter Stone proceedeth, If you teach your people, that profeſsion without practiſe, is ſufficient to ſaluation, you are but a deceiuer of their ſoules. Who amongſt vsus teacheth ſuch diabolicall doctrine? The Lord knoweth, and his people know, that wee teach the direct contrary; that it will not ſuffice to ſay Lord, Lord, but we muſt doe the will of our heauenly Father, if we will enter into the Kingdome of heauen: yea, yee your ſelues know this. What meane you then to vſe theſe words? whereby you would eyther intimate to the Reader, that we vſe this curſed doctrine, and ſo ſlander vsus; or at leaſt, that you doubt thereof, whereas you certainly know the contrary. Take heed your ſelues proue not the deceiuers of ſoules: Nay, as ſure as the Lord liueth, you are ſuch.

But let vsus come to Maſter Ainſworths laſt anſwere concerning this point of profeſsion. Againe, Counterp. 21.I deny that your Pariſhes doe truely and rightly profeſſe theſe things, and would heare your proofe; we know that your Pariſhes profeſſe not aright, neyther Law, nor Goſpell, neither repentance from dead workes, nor faith in God, but lye dead in treſpaſſes, and ſinnes, idolatries, and many other hainous abominations.

I reply, We know that among vsus ſome few doe rightly profeſſe, being the ſame in deed, which they profeſſe, and make ſhew to be: and that is as much as is to be looked for in the viſible Church: Seeing all in the viſible Church, a few excepted, are Hypocrites; and that no Hypocrite can, or doth rightly profeſſe Law, or Goſpell, faith or repentance. And what though many among vsus, yea the moſt bee dead in treſpaſſes and ſinnes. Doth that hinder vsus from being a true Church? Bee aſhamed of your groſſe ignorance. Know yee not that the greateſt part of the viſible Church are Reprobates, as is manifeſt by this ſpeech of our Lord, Many are called, Matth. 22.14.but few choſen, and conſequently dead in treſpaſſes and ſinnes. Are not all naturall men dead in treſpaſſes and ſinnes? The Apoſtle ſaith they be, but all Reprobates are naturall, not ſpirituall: therefore all Reprobates are dead in treſpaſſes and ſinnes. Is there any Reprobate, who being dead to ſinne, is aliue to God? In the twelfth Pſalme, Dauid, becauſe of the iniquity of that time, complaineth, and cryeth out to God after this manner:Verſ. 1. Helpe Lord, for there is not a godly man left. And Iſaiah thus, Ah ſinfull Nation, a people laden with iniquity, &c. And a little after,Iſa. 1. v. 2.3.4. and verſ. 10. Heare the word of the Lord, yee Princes of Sodome, hearken, yee people of Gomorrha. Tell mee now, Maſter Ainſworth, whether the people of the Iewes, in the dayes of theſe Prophets, were dead in treſpaſſes and ſins, and many hainous abominations: and whether they did rightly profeſſe the things you ſpeake of. I hope it may be as truely ſaid of them, as of vsus, that they profeſſed not aright, neyther Law, nor Goſpell, neither repentance from dead workes, nor faith in God: and yet were they at the ſame time a true viſible Church. We therefore may be, and are a true viſible Church, notwithſtanding, our people generally faile in the practiſe of that holy Religion we doe profeſſe. And thus much of the viſible Church; yea, generally concerning the Church, viſible and inuiſible, wherein (godly Reader) if thou wilt take the paines to informe thy ſelfe throughly, thou ſhalt not need to feare thoſe rocks wheron others hauehave fallen, and made ſhipwracke.

CHAP. VII. That the Church of England, is a true Church, and our Pariſh aſſemblies, true viſible Churches.

WEE will now come to apply the aforeſaid Doctrine of the viſible Church, to the people of En…land in particular: and thereby we will proue the Church of England, to be a true Church, againſt all gain-ſayers, Papiſts, Browniſts, &c. but eſpecially againſt Browniſts, who only hauehave cauſed this Treatiſe of the Church, againſt whom chiefely it is intended: And this is the firſt vſe wee will make of the ſaid Doctrine.

The Browniſts eueryevery where, in their bookes, with open mouth affirme, that our Church is a falſe Church, and our particular Congregations, or Pariſh aſſemblies falſe viſible Churches. To take away this vile report and euill name, which they hauehave brought vponupon vsus the people of God, I will reaſon againſt them, and proue the contrary, firſt generally, and then particularly: Generally thus,

Whatſoeuer People or Nation is within the daily voice and call of God, calling vponupon them to repent and beleeue, that ſo they may be ſaued, the ſame is a true viſible Church.

But the people generally of England are within the voice and call of God, daily calling vponupon them to repent, and beleeue, that they may be ſaued:

Therefo…e the people of England are a true viſible Church.

The Propoſition, and firſt part of this Argument is proued by the ſpeech of Chriſt,Matth. 22.14. Many are called but few choſen: by the firſt part whereof, Many are called, is meant the viſible Church: and by the latter, contained in theſe words but few are choſen, thoſe of the inuiſible Church, that are in the viſible. All that liue vnderunder the voice and call of God, that is, who ſubmit themſelues vntounto the Miniſtery of the Word, and doe heare it, whereby God calleth vponupon them (by his ſeruants the Miniſters) that they would repent and beleeue, and ſo be ſaued, all theſe (I ſay) are the viſible Church: among which (ſaith Chr…ſt) few are of the Elect, and Church inuiſible. This is the meaning of our Lord, in theſe words. As that people which hath not this externall calling by the Word, is not a viſible Church, or ſo much as within the viſible Church, but without, as Paul ſpeaketh,1. Cor. 5.12. What hauehave I to doe, to iudge them that are without? So that people which hath the externall calling, whom God vouchſafeth to call vponupon to be ſaued, and outwardly ſubmit themſelues therunto, albeit few of them be effectually called, and hauehave the internall calling, is a viſible Church.

Againſt the Aſſumption, or ſecond part of this Argument, there lieth no exception, it being true that our Paſtors and Teachers are true Miniſters, euen the Miniſters of Chriſt, and diſpoſers of the ſecrets of God: which as ſome of the learned among vsus of late hauehave proued, to the ſtopping of your mouthes, though neuer ſo wide: ſo God himſelfe, by the calling and conuerſion of many among vsus,1. Cor. 9.1.2.3. doth confirme, and thereto from heauen ſet a ſcale: and therefore it mattereth not, though a thouſand fool…ſh men on earth doe deny the ſame.

From the latter deſcription of a viſible Church, That it is a company of people enioying and ſubmitting themſelues to the true worſhippe of God, I argue yet further for our Church.

Whatſoeuer people doe enioy▪ and outwardly ſubmit themſelues to the true worſhippe of God, they are a true viſible Church:

But the people of England doe enioy and outwardly ſubmit themſelues to the true worſhip of God:

Therefore the people of England are a true viſible Church.

The Propoſition hath ſufficient confirmation from the aforeſaid deſcription of the viſible Church, and needeth not to be ſtrengthened any further; beſides you will not (I know) deny it, and therefore in vaine it were to vſe many words about it.

The Aſſumption you will and muſt needes deny, that our diuine worſhip, is true worſhip. For if our worſhippe be true worſhip, then is our Church a true Church: This you know full well. Hereupon you as confidently affirme, that our worſhip is falſe, as that our Church, is a falſe Church.Counterpoyſ. 209. Should we ſay (quoth Maſter Ainſworth) that a viſible Church is a people that falſely worſhip Chriſt? Indeed, if ſo we held we might well returne to their Church of England; for there is falſe worſhip more then enough. If we can proue now that our worſhip is true worſhip, then and thereby it will be manifeſt that our Church, is a true Church: and ſo the foundation of your building, will not only be ſhaken, but vtterly ouerthrowne, and fall to the ground, & conſequently the whole building. That the worſhip we enioy, and giuegive vntounto God, is true worſhip, I thus proue.

If ſuch, as both in their life time, and at their death, ſerued God with the very ſame worſhip as wee doe, hauehave in that worſhip beene ſaued, then is the worſhip wee now hauehave, true diuine worſhip.

But the firſt is true:

Therefore the ſecond.

Both the Propoſition and Aſſumption of this Argument, will be made euident in and by the proſecution of the following Argument: where I proue that our Religion, is true Religion. If that forthwith following, which is ſaid of true Religion, thou wilt (Reader) apply vntounto, and vnderſtand of true worſhip, then thou ſhalt plainely ſee that the ſame argument, whereby we proue our Religion to be true Religion, maketh as ſtrongly to proue our worſhip to be true worſhip. For if the Religion we profeſſe be true, then needs muſt the worſhip we giuegive to God be true: ſeeing Religion is nothing elſe, but the manner after which men worſhip God; and that true Religion, and true worſhip, as falſe Religion, and falſe worſhip; cannot be ſeuered: But the Religion, which we in England profeſſe, is true; as ſhall be proued: Therefore the worſhip we giuegive to God, is true worſhip. I now proceed to a third Argument.

Whatſoeuer people, all the Churches of God in the world, doe acknowledge to be a true Church, the ſame to bee a true Church, and ſo to be accounted:

The people of England, all the Churches of God in the world, doe acknowledge to be a true Church:

Therefore the people of England are a true Church, and ſo to be accounted.

The Propoſition I thus make manifeſt. we ſpeake of a viſible Church and ſo I meane by Church in this Argument. Now if it cannot be diſcerned, and knowne by others, it is not viſible. If it can be diſcerned, then by the viſible Churches that are: to the members whereof wee cannot but grant this gift and ability, to diſcerne and know a true Church. It is abſurd to yeeld this gift to them, that are without: and therefore to bee granted, to them that are within the Church: vnleſſe we will deny it to all men, which is moſt abſurd of all.

The Aſſumption I proue by this induction. The Churches of Scotland, France, Heluetia, Bohemia, Saxonie, and ſo of the reſt, doe acknowledge our Church for their Siſter, and giuegive vntounto vsus the right-hand of fellowſhippe; Therfore all the Churches in the world. If any true Church doe iudge otherwiſe of vsus, doe you inſtance the ſame, and proue it accordingly. Vntill then, we will hold the Aſſumption to be as true, as the Propoſition, and the concluſion to bee no leſſe true then they. Thus much generally concerning the Church of England: now I will proue our particular Congregations, or Pariſh aſſemblies, to be true viſible Churches: and firſt thus;

If the Mother, all the people in England profeſsing true Religion, be a true Church, then are her Daughters, the particular Congregations, conſiſting of ſuch people likewiſe, true Churches: for as is the Mother, ſo are her Daughters:

But the Church of England, the Mother, is a true Churche (as hath beene proued)

Therefore the particular Congregations her Daughters.

Secondly thus: If our particular Congregations, hauehave the matter and forme of true viſible Churches, then are they true viſible Churches.

But the firſt is true:

Therefore the ſecond.

The Propoſition is for this reaſon true: becauſe, where the matter and forme of any thing is, there is that thing. The aſſumption I thus ſtrengthen.

The matter of a true viſible Church, is a company of men, and the forme of it is the profeſsion of the true Religion.

But our particular Congregations, are companies of men profeſsi…g true Religion:

Therefore our particular Congregations, hauehave the matter and forme, of true viſible Churches.

That the matter of a Church, whether true or falſe, is a company of men, none I thinke, of iudgement will deny, or once doubt of: ſure I am, he may as well and truely deny, that water is moiſt.

Touching the latter part of the Propoſition the forme: Who can with any face or colour of truth deny, That a Congregation, ioyning together in the profeſsion of true Religion, is a true viſible Church? In the 14. of the Acts we reade thus: And when they had ordained them Elders, Verſ. 23.by election in eueryevery Church, and prayed and faſted, they commended them to the Lord, in whom they beleeued. Certainly theſe Churches were diuers particular Congregations, each of which did ioyne together in the profeſſion of Chriſtian Religion. Now I would know, what made theſe ſeuerall ſocieties, Churches, (euen by the teſtimony of the holy Ghoſt) but their profeſſion of Chriſtian Religion? whereby they were diſtinguiſhed from all other ſocieties, as vſually things are by their formes. At this time, there was little or no Eccleſiaſticall Gouernment in theſe Churches, which ſome make the forme of the Church: becauſe there were no Elders, by which the ſame ſhould hauehave bin gouerned. Not this then, but their holy profeſſion gaue the forme and being to theſe Churches.

Concerning the Aſſumption, that our particular Congregations be companies of men, profeſſing true Religion, the proofe thereof followeth forthwith.

Thirdly, out of my former deſcription of the viſible Church, which is demonſtrated by the word of God, to be a company of people profeſſing true Religion. I argue thus.

All particular Congregations which doe profeſſe the true Religion, are true viſible Churches:

Our particular congregations, doe profeſſe the true Religion:

Therefore our particular Congregations are true viſible Churches.

Likewiſe thus:

Whatſoeuer Aſſemblies profeſſe the true way to ſaluation, the ſame be true viſible Churches:

The Aſſemblies in England, doe profeſſe the true way to ſaluation:

Therefore the Aſſemblies in England are true viſible Churches.

The Propoſition (or firſt part) of both theſe reaſons, is manifeſt by the former Doctrine, and deſcription of a viſible Church: the truth whereof hath beene made euident by ſundry teſtimonies of holy Scripture. The Aſſumption of the three laſt Arguments, (being the ſame in effect) I thus confirme:

If men profeſsing the ſame Religion, and way to ſaluation, that we doe, hauehave liuing and dying in that profeſsion beene ſaued, then is the Religion and way to ſaluation, that we profeſſe, the true Religion, and the true way to ſaluation.

But men profeſsing the ſame Religion, and way to ſaluation with vsus, hauehave therein beene ſaued:

Therefore the Religion, and way to ſaluation we profeſſe, is the true Religion, and true way to ſaluation: and conſequently, we are a true viſible Church, and our Congregations the Churches of Chriſt, and not the Sinagogues of Satan, as theſe men blaſphemouſly ſay.

The Propoſition is very manifeſt, and needs no confirmation:In the printed letters between M. Iacob, and M. Iohnſon paſsim. the Aſſumption is true by your owne confeſſion: For you confeſſe, that thoſe who died for Religion in Queene Maries time were Martyrs, and vſually you ſo call them, and therefore are they ſaued, and now in heauen: and they profeſſed the very ſame Religion, and way to ſaluation with vsus, and therein liued and died; yea, died for that Religion wee at this day profeſſe: Men therefore profeſsing the ſame Religion, and way to ſaluation with vsus, hauehave therein beene ſaued by your owne acknowledgment.

All that you heere ſay for your ſelues, or can ſay, is this; That the Martyrs ſaw no further. I reply, You herein acknowledge, that ſo many among vsus, as in theſe things ſee no further, are in the ſame eſtate with the Martyrs, ſaued, I meane, as well as they, if they walke according to their profeſsion, and that light is reuealed vntounto them, as they did. Which being ſo, the Aſſumption remaineth firme and ſound. That many of the Martyrs did in theſe things ſee as farre, as many thouſands of priuate men doe at this day; nay, a great deale further, we cannot deny or doubt of, if we compare the knowledge of priuate Chriſtians (for the greateſt part) in theſe things, with the ſaid Martyrs knowledge, ſhining in ſundry ſpeeches of theirs, recorded partly in the Acts of Monuments, and partly in ſome of their owne bookes. And yet did they not ſeperate from the publike aſſemblies, being as corrupt as ours: vntill Popery came in, whereby the ſubſtance of diuine worſhip was corrupted, and abominable idolatry erected. And therefore men ſeeing and knowing many corruptions in our worſhip and Miniſtery, and yet not ſeperating from that worſhip, becauſe of them, may notwithſtanding bee ſaued: walking according to the rules of our Religion, and in that way to ſaluation we profeſſe. Otherwiſe I am ſure theſe men were not ſaued, which I hope you will not affirme; nay in effect, you all teach the contrary, in that you acknowledge them to be Martyrs: and eſpecially Maſter Francis Iohnſon: who almoſt eueryevery where in the printed letters betweene Maſter Iacob and him, calleth them Martyrs; and pag. 75. and 77 holy Martyrs: who could neither be Martyrs, nor Saints, if they were not ſaued, and now in heauen. Much more then may they among vsus bee ſaued, who walking in this way, are ignorant of theſe corruptions, though they doe not ſeperate: and therefore men profeſsing the ſame Religion, and way to ſaluation with vsus, may be ſaued.

And whereas they acknowledging them that died in Queene Maries time, to be Martyrs, deny vsus to be Chriſtians, ſo many as ſtand members of our Pariſh aſſemblies, which generally we doe all; and granting to them ſaluation, deny it (in a certaine reſpect) to vsus: that theſe cannot ſtand together, it ſhall appeare: Maſter Iohnſon in the defence of his ſecond Exception againſt Maſter Iacob, page 16. hath theſe words;Defence of the Churches and Miniſtery of England. 16. Theſe men and aſſemblies, thus holding, profeſsing, and practiſing, cannot in this eſtate be deemed true Chriſtians; and Churches. Againſt this I argue thus:

If the late Engliſh Martyrs, profeſſed, and practiſed the very ſame Religion, wee now profeſſe, and yet were in that eſtate true Chriſtians, and ſo ſaued; then men at this day profeſsing, and practiſing our Religion, are true Chriſtians, and in the eſtate of ſaluation:

But the late Engliſh Martyrs, profeſſed, and practiſed the very ſame Religion we now profeſſe, and in that eſtate were true Chriſtians, and ſo ſaued:

Therefore they who at this day profeſſe and practiſe our Religion, are true Chriſtians, and in ſtate of ſaluation.

The Propoſition muſt needs be true, except wee will make God mutable, or an accepter of perſons.

The Aſſumption (conſiſting of two parts) is likewiſe true; for all the Chriſtian world knoweth, that they profeſſed the very ſame Religion, that we now doe; and that they liued and died in our Religion, and for it; and therefore to deny this, is extreame impudencie. The latter part of the Aſſumption, themſelues confeſſe to be true, in calling and acknowledging them for Martyrs, as is aforeſaid.

If heere they roule ouer againe the ſame ſtone, and hauing nothing elſe to ſay, obiect the ſecond time the ignorance of thoſe times, that the Martyrs knew not the corruptions that then were, and ſtill remaine in the worſhip, Miniſtery, and Church gouernment; as all we either doe, or may know; I returne for anſwere, that howſoeuer this is true of ſome of the Martyrs, yet it is not true of them all. And what ſay they to them? were they Martyrs, and ſaued, or no? Maſter Hooper, Latimer, Bradford, with ſundry others, had more knowledge, and a deeper inſight, into the preſent corruptions, then many priuate Chriſtians hauehave at this day: nay it is not to be hoped that many among vsus, illiterate, ſimple ones, of ſlender capacity, bad memories, as olde men and women, &c. hauehave that knowledge of Church corruptions, as theſe and ſome other Martyrs had; who were learned men, Miniſters, and ſuch as ſpent their whole time and daies at their ſtudies. Shall we now deny Chriſtianity, and ſaluation to all theſe ſimple ones, and grant the ſame to the former, notwithſtanding the ignorance of theſe perſons in the corruptions (and that not wilfull ignorance) is greater then of the others? Were the former ſaued, not ſeperating from the corruptions in the worſhip of God, and Miniſtery, though they knew them very well to be corruptions: and muſt all theſe, notwithſtanding their faith in Chriſt, needs bee damned, hauing leſſe knowledge in the ſame corruptions, becauſe they doe not ſeperate? Verily, thus to iudge of this latter ſort, liuing and dying in this eſtate, argueth not only want of charity, but beſides, great impiety. But tell me, I pray you, are none of theſe capable of true faith in Chriſt, becauſe of their ignorance in the corruptions? Or if they be thereof capable, is it by their ignorance herein extinguiſhed? Nay, I would know of you, why they that hauehave knowledge and good vnderſtanding in the corruptions▪ and condemning them doe not ſeperate, may not as well be ſaued, as Maſter Latimer, Hooper, and Bradford: anſwere me this one Argument; and ſo I end:

If Maſter Hooper, M. Bradford, with others, knowing the corruptions then in worſhip, and Miniſtery being theſame alſo with ours now, were, notwithſtanding this knowledge and not ſeperating, ſaued: then men at this day, notwithſtanding their knowledge of the corruptions, and not ſeperating becauſe of them, may likewiſe be ſaued.

But the firſt is true:

Therefore the ſecond.

The Propoſition muſt needs be true, conſidering that God is immutable: alſo no accepter of perſons. And the Aſſumption is true; as may be ſhewed by the parts thereof. He that ſhall reade the Acts of Monuments, may eaſily ſee that ſundry of the Martyrs in Queene Maries dayes, had good knowledge and inſight into the corruptions wee ſpeake of. That the corruptions then in worſhip, Miniſtery, and diſcipline, were the ſame with ours now, as many and great; their publike worſhip, alſo the very ſame wee performe to God now; and that notwithſtanding thoſe corruptions, and their knowledge of them, they did not ſeperat and withdraw themſelues from the publike aſſemblies, vntill ſuch time the Maſſe, that abominable Idoll, and groſſe Idolatry, crept into Gods worſhip; ſo as the body and ſubſtance of worſhip was defiled: That theſe things (I ſay) are true, no man can deny, but with ſhame enough. That they alſo were ſaued, you in effect acknowledge, in calling them Martyrs, and holy Martyrs, as before we hauehave heard, and your bookes eueryevery where declare.

Now that we hauehave been informed in the doctrine of the Church, and applied the ſame: ſeeing there are diuers gone out from among vsus, whom wee call Browniſts, contrarie minded: who both reiect the aforeſaid doctrine, as erronious, and condemne our Pariſh aſſemblies, for falſe Churches: it remaineth we heare what they likewiſe teach concerning the Church; and their Arguments whereby they would proue our Church, to be a falſe Church: that ſo wee may more clearely ſee on which ſide the truth is: whereby the louers of the Truth, ſhall be preſerued from error, and Wiſdome iuſtified of her children.

A Treatise of the Church, Book 1 – Book 2

p. 1THE FIRST BOOKE.

CHAP. I. Of the Church Triumphant and Militant, and of the ſundry titles in holy Scripture giuen to the ſame.

p. 14CHAP. II. The vſe of the former Doctrine.

CHAP. III. Of the viſible Church, and diuers acceptation of the word Church.

CHAP. IV. The viſible Church is a mixt company, compounded of Chriſtians, true and falſe: the greateſt part being the worſt.

p. 32CHAP. V. Of Religion, what it is, and how diſtinguiſhed.

CHAP. VI. That the profeſsion of true Religion, maketh one a member of the viſible Church.

p. 41CHAP. VII. That the Church of England, is a true Church, and our Pariſh aſſemblies, true viſible Churches.

p. 51THE SECOND BOOKE.

THE FIRST BOOKE.

CHAP. II. The vſe of the former Doctrine.

CHAP. V. Of Religion, what it is, and how diſtinguiſhed.

CHAP. VII. That the Church of England, is a true Church, and our Pariſh aſſemblies, true viſible Churches.

THE SECOND BOOKE.