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

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

p. 96Tell mee now I beſeech you, how the aforeſaid lines of yours, for which you pretend Scripture, and thoſe that I hauehave here deliuered, which all men may euidently ſee are grounded vpō the holy Scriptur can poſſibly ſtand together? You ſay that a true viſible Church is a company of Righteous or godly men, not mixed with, but ſeparated from the wicked of the world. Wee ſay that it is not ſuch a ſeparated company, but a mixt company of godly, and wicked, good and bad, holy and profane. You ſay that in the viſible Church there is no vncleane thing, that is, no wicked perſon: we ſay that in the viſible Church the moſt are vncleane and wicked, yea ſometimes almoſt all be ſuch. And as this which we teach hath beene confirmed, and your errour herein conuinced by the ſacred Scriptures, ſo may it be by your owne writings, yea by the words next and immed…ately following your deſcription of the viſible Church, wherein you teach this falſe and erronious doctrine. Hauing defined or deſcribed the viſible Church, That is a company of people called and ſeparated from the world by the Word of God, and ioyned together by voluntary profeſsion of the faith of Chriſt in the fellowſhip of the Goſpell: Apology, 44.You thereupon make this inference. And therefore no knowne Atheiſt, vnbeleeuer hereticke, or wicked liuer, may be receiued or retained a member in the Church of Chriſt, which is his body. Now in that you ſay no knowne Atheiſt, vnbeleeuer, hereticke, or wicked liuer, you thereby imply and ſecretly acknowledge, that Atheiſts, vnbeleeuers, and wicked men may be receiued & retained members in the viſible Church, ſo they bee not openly knowne to bee ſuch. If then in the true viſible Church, there hauehave euer beene, are, and will be. Atheiſts, vnbeleeuers, heretickes, and wicked liuers, as your ſelues (according to the truth) acknowledge: then is the viſible Church by your owne Doctrine a confuſed and mixt company of good and bad, holy & profane; and not a ſeparated company of Righteous men, Saints, and faithfull in your ſence: except Atheiſts, vnbeleeuers, heretickes and wicked liuers, be righteous men, be Saints, be faithfull. If you deny that your aforeſaid inference doth imply ſo much as I affirme, I make it plaine thus. He that ſhall ſay No knowne Whoremonger may bee admitted to the Lords p. 97ſupper, therein confeſſeth that a cloſe or vnknowen whoremonger may bee admitted to the Lords ſupper. Euen ſo it is in this caſe. Theſe men being thus conuinced, and yet not enduring (it may be) to yeelde, I knowe what will be their ſhift and euaſion euen the ſame which the Donatiſts in the like caſe vſed before them.Malos in eccleſia permixtos eſſe confeſsi ſunt Donatiſtae, ſed oucultos cos eſſe dixerunt. Auguſt. Tom. 7. contra Donatiſtas poſt. collat. Cap. 7. Defence of the Churches and Miniſt. of Eng. 71. They ſay that they deny not that there are wicked & vngodly mē in the church, but no known wicked men: no knowen whoremongers, drunkards, murderers, blaſphemers, &c. as it is generally in our Churches, and are therefore no true Churches. Hence it is that they vſe the word knowne in the aforeſaide inference: And therefore no knowne Atheiſt, vnbeleeuer, Hereticke, &c. Hereupon alſo it is that Maiſter Iohnſon ſaith. That the true viſible Church is a ſeperated company of righteous men, from the open wicked of the world. Hee ſaith not from the wicked, but from the open or knowne wicked of the world. And thus they all ſpeake in all their Treatiſes.

We anſwer. Your ſeueral deſcriptions of the viſible church, and doctrine generally concerning the ſame, will not permit any wicked man, knowen or vnknown, openly or ſecretly wicked, to hauehave any entrance into, or being in the Church: this your anſwere therefore is very friuolous, and inſufficient, if we can ſhew that in the viſible Church there hauehave ben, are, and wil be wicked, though ſecretly wicked, which already hath beene done. You teach that the viſible church is Chriſts ſiſter, his louelove, Apologie. 44. A diſcription of the viſi. church.his ſpouſe, his Queene, and his body. If this be ſo, then are all the members of the v ſible Church deare to Chriſt, and dearely beloued of him. Doeth Ieſus louelove wicked men, though ſecretly wicked? either the viſible Church and all the members thereof, are not thus neare and deare vntounto Chriſt; are no: his ſiſter, his ſpouſe, &c. or elſe in the viſible Church there bee no wicked men. But ſay you, all in the viſible Church are thus neare and deare vntounto Chriſt: Therefore conclude I in the viſible Church there bee no wicked men. Thus by your owne doctrine there is no roome or place for any wicked in the viſible Church, whether they be openly, or ſecretly wicked. Friuolous therfore and vntrue is this your anſwer to the premiſes: We confeſſe there are wicked in the Church, but no open wicked.

Anſwere. 2 But ſuppoſe that your Doctrine did admit wicked men to p. 98be in the Church, ſo that they be not open wicked, yet notwithſtanding it is falſe and erronious: ſeeing by the word of God it is euident, that from time to time in the ages precedent there hauehave beene, and remained many open wicked in the Church, and that the abode of ſuch in the Church did not nullifie the ſame.Pſal. 50.16.Ps 50:16 VntoUnto the wicked ſaith God what haſt thou to doe to declare mine ordinances, that thou ſhouldeſt take my couenant in thy mouth, 17. Seeing thou hateſt inſtruction, and haſt caſt my words behind thee? 18. For when thou ſeeſt a thiefe, thou runneſt with him, and art pertaker with the adulterers, 19. Thou giueſt thy mouth to euill, and with thy tongue thou fordgeſt deceite. 20. Thou ſitteſt and ſpeakeſt againſt thy brother, and ſlandereſt thy mothers ſonne. Heere is mention of open wicked men, contemners of the word haters of inſtruction, or reprofe, theeues, adulterers, coſeners, railers, ſlanderers: of men committing theſe and ſuch like ſinnes, (whereof ſome were open) not of humaine infirmitie, but as they who did giuegive vp themſelues to that which is euill, and committed ſinne with greedineſſe, drawing iniquitie to themſelues as it were with cartroapes: and yet were they in, and of the viſible Church. Not Gentiles, to whom at this time God declared not his word, but Iewes, which had the word not onelyonly in their hands, but in their mouthes, declaring and talking much of Gods ordinances, and couenant which he had made with his people: though thereby (as is the manner of Hypocrites) they would not be reformed in their liues, but hated the word of reformation, and them that ſought the reforming of them; and deſpiſed the word of God as we doe that caſt behind vsus.Pſal. 69.7.Ps 69:7 For thy ſake (ſaith Dauid) doe I ſuffer reproach: ſhame doth couer my face, 8. I am become a ſtranger to my brethren, euen an aliant vntounto my mothers ſonnes, 9. For the zeale of thy houſe hath eaten me, and the rebukes of them that rebuke thee are fallen vponupon me, 10. I wept and my ſoule faſted, but that was to my reproofe, 11. I put on a ſacke alſo, and became a prouerbe vntounto them, 12. They that ſate in the gate ſpake of me, and the drunkards ſang of me.

They that did thus hate & reproch Dauid, and made a mockingſtocke of him, and powred ſhame & contempt vponupon him, were notorious wicked and vngodly men as appeareth hereby, p. 991. In that they hated him, and ſought his deſtruction without a cauſe, and were his enemies falſely, as v. 4. And ſo hated, perſecuted, and ſought to deſtroy the innocent, 2. Becauſe they hated, reproached, and mocked him for his godlineſſe. For thy ſake (ſaith hee) doe I ſuffer reproach, 3. By the prayer hee maketh againſt them. Let their table be a ſnare before them, &c. as verſ. 23.24, 28. Had they not beene godleſſe men, certainely Dauid would neuer hauehave prayed in this maner againſt them, 4. That they were vngodly men, and open wicked it is manifeſt, becauſe they reproached God himſelfe, and were blaſpheamers, as is plaine by verſ. 9. The rebukes of them that rebuke thee, are fallen vponupon mee. Now theſe open prophane and vngodly men were Iſraelites, and ſo of the viſible Church, and not heathens, and ſuch as were without: which is confirmed by verſ. 8. I am become a ſtranger to my brethren, euen an aliant to my mothers ſonnes. And leaſt we ſhould imagine there were but a few ſuch to be found, and ſo ſhift off all, we muſt knowe that the contrary is manifeſt by this Pſalme, firſt by the 4. verſ. They that hate me without a cauſe, are more then the haires of my head, 2. By the 20. verſ. Rebuke hath broken mine heart, and I am full of heauines: I looked for ſome to hauehave pittie on me, but there was none, and for comforters, and I found none. Heere were open wicked in the Church: drunkards, ſcorners, railers, perſecuters, blaſpheamers, all (I ſay) open ſinners: and thoſe not a few. If now (as appeareth alſo by the 12 pſalme) there were in the Church ſuch ſtore of open and notorious wicked, and fewe godly in the dayes of Dauid, a King of that pietie and zeale, that the zeale of Gods houſe did eate him vp: can wee once imagine that the Church of God was voide of all open wicked, and had in it only righteous men in the ages following, when Kings of farre leſſe zeale and godlineſſe did raigne? It is not credible.

That from time to time in the Church there hauehave beene wicked and vngodly men, euen openly wicked: yea many ſuch, and in the church continued and neſtled there, there is nothing more euident in the Scriptures; as partly appeareth by that hath beene ſaide: but chiefely in and by the Bookes of the Prophets: who eueryevery where almoſt cry out and complaine of p. 100the wickedneſſe of the people, not ſo much without, as within the Church: and doe therefore threaten and denounce the iudgements of God againſt them, as the peſtilence, famine, and ſpecially the ſword: and leading into captiuitie. Let the firſt chapter of the firſt of all their prophecies ſuffice for all.Iſa. 1.4.Isa 1:4 Ah ſinfull Nation, a people laden with iniquitie: a ſeede of the wicked, corrupt children: they hauehave forſaken the Lord, &c. And in the 10. verſ. Heare the word of the Lord O Princes of Sodome: hearken O people of Gomorah. Heere were men notoriouſly wicked, not without, but in the Church: and thoſe not a fewe, but almoſt all: a ſinfull nation, a people (not ſome of the people?) laden with iniquitie, and ſo were their fathers, whoſe ſeede they were: Princes and people being like to them of Sodome and Gomorah. And if in the Church there had not beene open and known wicked, from generation to generation. How could there hauehave beene in the Church in all ages ſo many deſpiſers of the Word, and of the Miniſters thereof, the holy Prophets, Apoſtles, and their ſucceſſors; ſo many murtherers, whoremongers, thieues, proud, couetous, idle, and malicious perſons: railers, ſlaunderers, and in a word giuen to all manner of abominations; as is manifeſt by holy writ there hauehave beene. Yea, ſometimes ſwarmes of theſe hauehave beene in the Church as Pſa. 12.1. Iſay 1. Ier. 9.2. Micah. 7.1. doe manifeſtly ſhew.Iſay 1. from v. 2. vntill 26.Isa 1 And no better was the eſtate and condition of the Church in the dayes of Chriſt. Whereupon our Sauiour calleth the Iewes an euill and adulterous generation: Matth. 11.16.Matt 11:16and compareth them vntounto little children which ſit in the markets, and call vntounto their fellowes and ſay, we hauehave pip…d vntounto you, &c. declaring thereby their vniuerſall contempt of his owne and Iohns Miniſtery, which argueth, the generall and open vngodlineſſe of that people. In a word it is euident by the Goſpell, that the Church then did abound with open wi…ked.

But for the further confirmation of the point in hand, and the exemplifying therof, let vsus call to mind and conſider a little more of that we hauehave already heard. It is cleare that all the aforeſaid deſpiſers of the Word and miniſtery thereof, all the aforeſaide reproaches, and mockers of Dauid, and blaſpheamers of God; all the aboue named murderers of the Prophets, p. 101and ſeruants of God, were open wicked men, their ſinnes being (as it were) written in their foreheads with great capitall letters, ſo as he that did runne might reade them: and yet were they in the true viſible Church. In this manner, Iſmael, Eſau, Saul, Doeg, Abſalom, were knowne wicked men, openly and notoriouſly wicked, and yet of the viſible Church. But aboue all other, this is manifeſt by the Scribes and Phariſes: who were as vile and wicked men as euer liued. For feare of them men durſt not confeſſe Chriſt Ieſus. If any did they excommunicated them. They blaſpheamed Chriſt and his workes: Saying that he was a glutton, a drinker of wine, a friend of Publicanes and ſinners; a deceiuer, a traitour, that he who deliuered him was not Ceſars, friend, that he was a Coniurer▪ caſting out Diuels by Belzebub the Prince of Diuels, wherein they committed the greateſt ſinne of all, euen the ſinne againſt the holy Ghoſt. They made the people that not long before had cryed, Hoſanna, ſaue I pray; to cry, Crucifie him, Crucifie him, Being vponupon the Croſſe they mocked him: Thou that ſaued others, ſaue thy ſelfe. Now theſe ſinnes of theirs were not ſecrete, but open, being committed in the ſight of the Sunne. Theſe men were as well knowne to be wicked and abominable to Ioſeph, Mary, to the Apoſtles, to the 70. Diſciples, and generally to the faithfull then liuing, as the Pope with his Cardinals, Archbiſhops, Biſhops, and all that ſinfull and adulterous generation, who are daily ſhedding the blood of the Saints, are now known to vsus to be wicked and abominable: yet were theſe men neuertheleſſe in, and of the viſible Church: Matth. 23, 2.3.Matt 23:2Matt 23:3yea principall m…mbers therein, as the eyes in the body, euen teachers in the Church, and ſuch as Chriſt commaunded his people to heare. In the viſible Church therefore, there hauehave beene, and remained open wicked. And therefore the being and abiding of ſuch in a viſible Church doeth not nullifie the ſame, and ſo not ours by conſequent.

Obiection. All the aforeſaid teſtimonies and examples cited out of the Old Teſtament, and the reſt of the ſame kinde M. Smith will thus auoid: That the Church of the Iewes being but a ceremonie and tipe, morall holineſſe was not required of the members thereof but ceremoniall onelyonly.

p. 102Anſw. I anſwere, if Morall vncleaneneſſe did aſwell pollute their ſacrifices vnderunder the Law, as it doth ours vnderunder the Goſpel, then Morall holineſſe was as well required of the members of that Church, as now it is of the members of the Church of God: But the firſt of theſe is true: Therefore the later. The propoſition is ſo cleere that it needs not any proofe. The Aſſumption is manifeſt by the firſt of Iſaiah, Iſay 1.11.12. & 16.3.4.Isa 1:11Isa 1:12Isa 16:3Isa 16:4and the 66. of that propheſie, alſo by Pſal. 50.16. Where we learne that all the ſacrifices and ſeruice that the wicked Iewes offered & performed to God, was no leſſe hatefull vntounto him and abhord of him; then the ſeruice and ſacrifice of wicked men at this day. And who doubteth but that in all ages the ſacrifice of the wicked was an abomination to the Lord.Pro. 15.8.Prov 15:8

But come wee now to the Churches of Chriſt vnderunder the Goſpell, yea to the primitiue Churches, and pureſt that euer were. If in them we can ſhew there were open wicked, I truſt this matter will be decided. The Apoſtle writing to the Corinthians, 2. Cor. 12.21.2 Cor 12:21ſaith thus: I feare leſt when I come againe, my God abaſe me among you, and I ſhal bewaile many of them which hauehave ſinned alreadie, and hauehave not repented of the vncleaneneſſe and fornication, and wantonneſſe which they hauehave committed. Here were men in the Church of Corinth, liuing in vncleaneneſſe, fornication, and wantonneſſe; of which ſinnes Paul feareth they will not hauehave repented, when he ſhall come againe vntounto them. Now hereby wee may perceiue that the ſinnes of theſe wicked men had crept forth and were knowne, in that the Apoſtle had intelligence thereof, whereupon he thus reproueth them: as alſo for their ſtrife, 2. Cor. 12.20.2 Cor 12:20enuying, wrath, contentions, backbitings, whiſperings, ſwellings & diſcord. And theſe ſins (as it ſhould ſeeme) did raigne among them, which occaſioned Paul often to rebuke them for the ſame: and ſundry times to tell them that they were carnall, 1. Cor. 1.11.12. & 3.3.4.1 Cor 1:111 Cor 1:121 Cor 3:31 Cor 3:4(meaning a great part of them,) and did walke as men, that is, liue after the manner of naturall or carnall men which hauehave not the ſpirit.

Ver. 4.8.10.11.12.13.S. Iude tels vsus of certaine that were crept into the Church who were vngodly men, turning the grace of God into wantonnes: of whom he ſaith, that they did defile the fleſh, deſpiſe gouernment, ſpeake euill of them that are in authoritie, and ſpeak euill of thoſe p. 103things which they knew not, and whatſoeuer things they did know naturally, as beaſts which are without reaſon, in thoſe things they did corrupt themſelues. Whom for th…ir hatred to the brethren, he compareth to Cain, and in other reſpects to Balaam, and Core. Alſo to clouds without water, carried about of windes, corrupt trees without fruit, twiſe dead, and plucked vp by the rootes, to wandring ſtarres, and to the raging waues of the Sea, foming out their owne ſhame. Theſe were open wicked men, and yet were they of the viſible Church as appeareth hereby. Firſt, in that they are compared to clouds without water, whereby is is noted their hypocriſie; that they made a ſhew of godlineſſe, but were indeede without godlineſſe: like the clouds that make ſemblance of raine or water, but ſend downe none. Secondly, this is confirmed by verſe 4. where Iude ſpeaking of theſe vngodly men ſaith, they were crept in, meaning into the Church. And laſtly by verſe 12. Theſe are ſpots in your feaſts of charitie when they feaſt with you, without all feare, feeding themſelues: By theſe words it is euident that theſe notorious wicked men were of the Church, becauſe they frequented the louelove feaſts: Where theſe feaſts were kept, the Chriſtians onelyonly met: at which time th…y receiued the Lords Supper, and had a f…aſt, to witneſſe and increaſe their mutuall louelove, which they called Agapae, louelove feaſts, or feaſts of Charitie.

As open ſcandalous wicked men hauehave eu…r beene in the viſible Church, ſo there are ſuch now, and hereafter will be, from whom vſually the perſecutions in the Church doe come. The firſt of theſe is already made manifeſt.Verſe 2.3.4. The later is euident by 2. Tim. 3. where Paul foretelling of the gr…euous ſinners that ſhall be in theſe laſt dayes, mentioneth ſome that muſt needes be open ſinners: as boaſters, curſed ſpeakers, diſobedient to parents, vnholy or profane, truce breakers, falſe accuſers, intemperate, &c. And leaſt that wee ſhould vnderſtand this of them that are without, in the end he ſheweth that hee meaneth this of the hypocrites in the Church; of them which hauehave a ſhew of godlineſſe, but hauehave denied the power thereof. If now,Verſe 5. as in the firſt Church, there was a Cain as well as an Habel, and after an Iſmael as well as an Iſaack; an Eſau as well as a Iacob; and a Saul as well as a Dauid, Scribes and Phariſes as well as Ioſeph p. 104and Mary; there hauehave likewiſe beene in all ages of the Church after vntill this day, and will bee in the ages ſucceeding open wicked, as well as godly: yea not onelyonly ſo, but many ſuch, ſo as ſometimes ſcarce any righteous or knowne godly were to be found in the Church, by reaſon of the aboundance of open wicked: If (I ſay) theſe things be cleare and euident in the Scriptures, as appeareth by the premiſes: how far are you of the Seperation from the truth, who teach, That a viſible Church is a company of righteous and holy men onelyonly, ſepertaed from the knowne wicked; and that into it there entreth not, nor therein abideth any vncleane thing neither whatſoeuer worketh abominations.

Defence of the Churches and Miniſt. of Engl. 7.And whereas the Seperatists contending for this, That a viſible Church is a company of Saints, do thereby require (though not true ſanctimony, in eueryevery member, yet) an externall holineſſe, and ſuch a carriage of the outward man, in the duties of pietie towards God, and iuſtice towards man, as in Charitie one can deeme a member of the true viſible Church, no other then a Saint: I demand of them what outward holineſſe the aforeſaid Deſpiſers, Scorners, Blaſphemers, and Murderers, which were notwithſtanding of the viſible Church, had aboue the worſt in our Church. Alſo whether the moſt profane and vile in our Church be not as holy, and as good Saints, as murdering Cain, mocking Iſhmael, profane Eſau, perſecuting Saul, bloudy Doeg, traiterous Abſalon, and the blaſphemous Scribes and Phariſies, who were all members of a true viſible Church. Know ye not that all theſe were moſt horrible ſinners? Some of them ſitting in the ſeate of the ſcorner: ſome perſecuting and ſhedding the bloud of the Saints: others blaſphemers, nay, committing blaſphemie againſt the holy Ghoſt, and therefore ſinners in the higheſt degree? And the beſt and holieſt of them no better then Dogs and Swine; treading vnderunder their feete the holy and precious Word of God, and all to renting them that did teach it. Neither can wee be ignorant of this, that the ſinnes of theſe men were open, and notoriouſly knowne to the Saints who liued in their times: And yet notwithſtanding were all theſe of the true viſible Church. Men therefore wanting this externall holineſſe, yea moſt vile and abominable, p. 105and notoriouſly knowne to be ſuch hauehave yet neuertheleſſe been in the true Church, & principall members in the ſame. And ſuch vndoubtedly are in the Church at this day, and will be to the end of the world, according to the prophecie of Paul, 2. Tim. 3.

And here wee may remember how notwithſtanding there were ſuch notorious wicked men in the Church of the Iewes,Verſ. 1.2. &c. Deut. 7.6. Pſ. 79.2. & 111.1. and 149.1.Deut 7:6Ps 79:2Ps 111:1Ps 149:1 (whereof we hauehave had but a taſt) and oft times ſtore of them: yet neuertheleſſe they are cal…ed the people of God, his heritage, an holy Nation, Saints; and there publike Congregations, the Congregation of the Righteous, and the aſſemblies of the Saints. The whole body being thus called in reſpect of the Elect; hauing this Denomination of the better part, though the leſſe: or elſe becauſe of their holy profeſsion, or holy religion which they profeſſed: whereby they differed from, and excelled all other Nations, and them that were without. Herevpon I demand, why in theſe reſpects we likewiſe may not be called the people of God, his heritage, an holy Nation, Saints, and our Church aſſemblies, the aſſemblies of Saints, notwithſtanding there bee many open wicked among vsus?

Here we may ſee how vntruely M. Fr. Iohnſon herein chargeth the forward Preachers in England with falſe Doctrine:Defence of the Churches and Miniſt. of Engl. 71. who reckning vp 14. points of falſe doctrine forſooth that they teach, nameth this for one: That the true viſible Church of Chriſt is not a ſeperated company of righteous men from the open wicked of the world, but may conſiſt of people good and bad. And to the increaſe of his ſinne, for confirmation of his groſſe and palpaple errour, he coteth aboue twenty places of Scripture. But tell me, doe not all the Preachers in England, nay in all Chriſtendome teach, that there is a mixture of good and bad in the viſible Church, as well as theſe forward preachers you ſpeake of? You cannot with any truth deny it: Why then doe you ſpurne with the heele at theſe, rather then others? And this is our third point of falſe doctrine: the fourth followeth in theſe words. 4. That they may maintaine this errour of their confuſed order, and mixture of all ſorts of perſons together, they peruert the Parable of the Tares, Math. 13.24. teaching that all are the Church. Which doctrine is againſt the truth of the Scriptures, yea againſt p. 106our Sauiours owne interpretation in the 38. verſ. who teacheth, that by the field is meant not the Church, but the world, in which his Church is militant; And as therein there is the good ſeede, the righteous, the children of the Kingdom: ſo there are alſo tares, hypocrites, the children of the wicked, who as they are often eſpied in this life, by the righteous ſeruants of God, ſo ſhall they in the great day be perfectly ſeuered from the godly by the Angels, verſe 38.43. This their doctrine alſo is againſt the heauenly orders motioned, Mat. 18.8.9.15.16.17. 1. Cor. 1.26.29. &c.

H…re is our falſe doctrine, and your confutation. I maruell wherein this fourth point of falſe doctrine differeth from the third. I would hauehave thought that this were rather a confirmation of the former. Yea but then the number of falſe Doctrines would not be ſo great. But letting this goe, wee anſwere you, that as the aforeſaid doctrine is true, ſo it is confirmed, as by other parables of our Sauiour ſ…t downe in the ſame Chapter, ſo by this. For ſaith our Lord, as in a field both Wheate & Tares or other weeds grow together, and ſo are mingled that without danger to the Wheate, men can not ſeuer the one from the other vntill the ha…ueſt: euen ſo (ſaith he) in the Church, or company of people profeſsing true Religion, there is and will bee ſuch a mixture of good and bad, godly and wicked; ſincere and counterfeit profeſſors, that without danger to the godly, a full and perfect ſeperation betweene them cannot be made vntounto the end of the world, that the one ſort be receiued into heauen, & the other ſent to hell. As by wheat we are to vnderſtand the godly, and by tares the hypocrites or wicked that are in the Church, ſo by the field is meant the Church. For by the field muſt needs be vnderſtood that place or thoſe places wherin the godly and wicked are moſt nearely ioyned together, growing as it vvere together, ſo as the one touch an other: and ſuch is the Church, or viſible Churches. They who are in the Church liue not onelyonly together, buy and ſell, eate and drinke as all men in the world doe, but doe beſides ioyne together, and are as it were conioyned in and by one and the ſame profeſsion: worſhipping one and the ſame God, after one and the ſame manner: hearing the word of God together, praying together, and receiuing the Sacraments together. Againe it cannot bee denie I p. 107that by field is meant that place, or thoſe places or that ſocietie or ſocieties in which are as well godly, as wicked, and that viſible, ſo as both ſorts may be diſcerned and knowne to be ſuch as appeareth by verſe 26. Now out of the Church, in all other parts of the world, or ſocieties therein there are no godly to be ſ…ene, but wicked. By field therefore wee may not vnderſtand the world, but thoſe parts of the vvorld, where viſible Churches be. And vvho that is well aduiſed will ſay that at this day Aſia, Africa, and ſuch parts of Europe as profeſſe not Chriſtian Religion, are this field, or part of it, ſeeing therein the wheat blades ſpring not vp, and bring forth fruit, ſo as they appeare, as is expreſſely ſaid of this field. verſe 26. Moreouer, as in the field here mentioned in the protaſes, or firſt part of the compariſon, good ſeede is ſowne by the ſeruants of the houſhoulder, from whence the wheate doth come or ſpring, as verſe 24.27. So in that place or ſocietie meant by the field, or compared to a field, the immortall ſeede of the word by the Lords husbandmen the Miniſters is ſowne, from whence doth ſpring that pietie or godlineſſe in men: But this immortall ſeede is ſowne only in the Church, according to that in the Pſalme:Pſal. 147.19.Ps 147:19 He ſheweth his word vntounto Iaacob, his ſtatutes and iudgements vntounto Iſrael; He hath not dealt ſo with eueryevery Nation; meaning not vvith any other Nation beſides. And Paul tell…th vsus, that the Oracles of God are the preforment a…d prerogatiue of the Church, a…d that the Church onelyonly is the pillar and ground of truth: Rom. 3.2. 1. Tim. 3.15.Rom 3:21 Tim 3:15the truth being to bee found onelyonly in it, and preſerued by it. In the Church alone alſo are the Lords husbandmen, plowing, harrowing, ſowing, and performing other parts of ſp rituall husbandry. The Church therefore (and not the world) is the Lords field and husbandry, and conſequently the field Ieſus here ſpeaketh of. And this the Apoſtle teache…h expreſly. 1. Cor. 3.9. We (the Miniſters) together are Gods labourers: ye are Gods husbandry, or fie…d. And thus alſo in the parable next precedent, this word field, (though not expreſſed, y…t neceſſarily vnderſtood) is to be taken. The ſower went forth to ſow, Math. 13.3.Matt 13:3&c. Here is a ſower, that is, the Miniſter. The ſeede, is the word preached: and the field vvhere this ſeede is ſowen, is and muſt ne…ds be, the viſible Churches, or aſſemblies of the p. 108Saints. Euen ſo (I ſay) is this word field, to bee taken in this parable alſo.

De zizan…s & tritico diſſentio n…tu eſt, propter mundo nomen, quod Don …tillae nolebant intelligi Eccleſi…m quia ſcriptum eſt, ager eſt hic mundus Aug. Tom. 7. collat. cū Donatiſtis. Verſe 3.8. Anſw.Not ſay you (with the Donatiſts) by field, is meant the world, and not the Church. And in the aforeſaid place you alleadge three reaſons for confirmation thereof, and confutation of vsus. The firſt is taken from Chriſts owne words, who interpreting this parable of the Tares, ſaith thus: The field is the world What can be more plainely and directly ſaid (will ſome thinke) for you, and againſt vsus?

I anſwere, whoſoeuer wiſely obſerueth not, which be proper, and with vnproper or figuratiue ſpeeches in the Scriptures, cannot chuſe but erre greatly in vnderſtanding the ſame. May not, yea doe not the Papiſts ſay as much as this for tranſubſtantiation? What words ſ…y they can be more plaine and direct to proue the ſacramentall bread to bee the very body of Chriſt, then thoſe of Ieſus, This is my body? And yet is nothing more falſe; and vnpoſſible to be true. But to come to this par…icular. I anſwere you that theſe words of Chriſt cannot poſſibly be vnderſtood properly, and therefore you are much to blame that vrge the letter, ſeeing the ſence of the Scriptures, is Scripture. The field is the world. So then it is as if Ieſus had ſaid: The field whereof I ſpeake in the Parable ſignifieth the world, or is like the world; is an image of the world. So the good ſeed, they are the children of the kingdome, that is, ſignifieth or reſembleth the children of the kingdome. The good ſeede, that is, the men ſignified by the good ſeede. Euen ſo wee ſay, in the word (world) there is a trope, to wit, a Metonymie of the ſubiect. The world, for the viſible Churches whereſoeuer in the world, or diſperſed throughout the world. Or, if you will, a Synechdoche, the whole, for a part. And why I pray you may not this word (world) bee here taken figuratiuely, ſeeing it is frequently vſed in the New Teſtament ſo, as appeareth by the Cotations in the margent, and ſeldome properly, and in it natiue ſignification?Iohn 3.16.17. & 12. & 19. & 15.19. & 17.9. & 14.16. 2. Cor. 5.19. 1. Iohn 2.2. & 3.1.John 3:16John 3:17John 3:12John 3:19John 15:19John 17:9John 14:162 Cor 5:191 John 2:21 John 3:1 And wherefore by this word (world) may we not as well vnderſtand the viſible Church, as the inuiſible Church? The faithfull, that is, the profeſſors of faith in Chriſt, ſcattered throughout the world, as the faithfull, that is, all they which doe (indeede) beleeue in Chriſt, of what Nation ſoeuer p. 109in the world? The later of theſe is manifeſt by Ioh. 3.16. God ſo loued the world, that he gaue his onelyonly begotten Sonne that whoſoeuer beleeueth in him, ſhould not periſh, but hauehave euerlaſting life. Why may not therefore the word (world) be vſed likewiſe in the former ſence: ſeeing in them both there is the ſame trope, or figuratiue ſpeech; and the ſame reaſon thereof? By the like or ſame argument that you doe heare vſe, I can proue that God in Chriſt hath reconciled this viſible and materiall world vntounto himſelfe: For ſaith Paul: God was in Chriſt, and reconciled the world vntounto himſelfe.

Your ſecond reaſon followeth, which in effect is this, That is meant by the field, wherein are beſides the Righteous, Hypocrites, the children of the wicked, compared to tares: but in the world beſides the righteous are hypocrites, the children of the wicked: Therefore by the field is meant the world.

I anſwere that this reaſon prooues as well the Church to be meant by the fielde, as the world: for as much in the Church, beſides the righteous & childrē of the kingdom are hipocrites the children of the wicked: But that is compared to the fielde wherein ſuch are: Ergo, (by your owne argument) the church is compared to the fielde. If you will hauehave this reaſon of any force: proue that in the viſible church there are no hypocrites, no children of the wicked, but righteous men onelyonly, as eueryevery where you teach; and then I wil confeſſe that by field is ment the world, and giuegive you alſo the field, as one vanquiſhed by you

Your third reaſon is, that this doctrine or expoſition of ours, is againſt the heauenly orders mentioned. Marke their abuſing of holy Scripture.Matth. 18.8, 9.15, 16, 17. 1. Cor. 1.26.29 Act. 2.4, 41.47. & 5.26, 27, 28. & 19.9. & 5.4.7. 2. Cor. 6.17.18. Leuit. 18.29, 1. Tim. 5.6. 2. Iohn ver. 6.11 Reuel. 2. & 3. & 14. & 9.12. & 18.4. & 20.4.

Anſw. We cannot poſſibly conceiue how the expounding of this word fielde, for the Church, ſhould croſſe and ouerthwart the heauenly orders you ſpeake of: ſo as they cannot ſtand together. I pray you make this to appeare in your next Booke:Prou. 14.15:Prov 14:15 elſe we ſhal thinke that this is a meere fiction of your owne, ſeruing onelyonly to bleare the eyes of fooles, who will beleeue any thing. But ſuppoſe it were as you ſay: what neede ſuch a heape of teſtimonies for declaration of the heauenly orders? wiſe men p. 110and ſuch as tremble at the word▪ that is, with feare & reuerence, heare and ſpeake thereof,Iſa. 66.5.Isa 66:5 would tell you that heere a fewe of them would hauehave ſuſficed. Is the God of heauen well pleaſed with this your taking of his name in vaine? Thus we ſee firſt, that the viſible Church is a mixt company of good and bad, 2. That in it there are open wicked, and ſo our doctrine true, and alſo that our confirmation thereof by the parable of the tares is very pregnant.

If any ſhall ſay, that indeed by this parable it is euident that a viſible Church is a mixt company of good and bad, godly and wicked: children of God, and children of the Diuell; called heere the children of the wicked, meaning that wicked one the Diuell: but yet it is not thereby manifeſt, that there are open and knowne wicked in the Church. I anſwere, that euen from this parable, this latter may alſo be prooued: and namely out of the 26. verſ. And when the blade was ſprang vp, and brought foorth fruite, then appeared the tares alſo. Whereby wee learne that in the viſible Church there are viſible, and to be ſeene or diſcerned by men, both godly, and wicked. The blades of the wheate, (that is the godly) and that ſhortly after they be ſuch, are diſcerned to ſpring vp: and the tares alſo, that is, the hypocrites or wicked men in the Church: they appeare to be wicked. Marke that it is not ſaide, then were there tares alſo in the field: but then appeared the tares alſo. So that there are not onelyonly wicked in the Church, but to men alſo they appeare, and are knowne by their fruits to be wicked. Which the particle ka… tranſlated alſo doth confirme: whereby is meant that the tares in like maner, & as well appeared & ſeene as the wheate blades; from hence (I ſay) we l…ar…e, that euen as the tares or other weedes, are as eaſily ſeene and diſcerned by the eye of man, as the good corne: ſo in the viſible Church the wicked doe as well appeare, and are as eaſily knowne to be wicked, as the godly by their liues are knowne to be godly. The trueth therefore is, that a ſpirituall man that iudgeth all things, and that can only diſcerne and iudge of men aright, can and doth as well know many of the wicked in the Church, as a man can knowe tares from wheate. Laſtly, that there are knowne wicked in the Church, knowne not to God onelyonly, but alſo vntounto men, the 27. p. 111verſe doeth manifeſtly prooue. Then came the ſeruants of the houſeholder, and ſaide vntounto him: Maiſter, ſowedſt not thou good ſeeds in the fielde? from whence then hath it tares? Heere are ſome of the ſeruants of the family diſcerning the tares wh…revppon they mooue their maiſter concerning the preſent weeding of them out. Theſe ſeruants ſignifie and reſemble, either the Miniſters, or generally the members of the Church and family of God, knowing & diſcerning the wicked in the church. There are knowne wicked therefore in the Church. But ſuppoſe this concluſion could not be prooued by this parable, it greatly mattereth not, ſo long as it hath ſo good confirmation from other parts of holy Scripture, as is before ſhewed at large. In concluſion anſwere me I pray you: why doe you place the tares and the children, that wicked one the diuell, out of the Church, and in the world. Be like ſuch hauehave no being in the Church; Indeede therevnto all your doctrine (in a manner) tendeth.

I am very vnwilling, conſidering how long I hauehave beene already in the expoſition of this parable to vſe any more words about it, yet am I more vnwilling to paſſe by Maiſter Robiſon with ſilence, who of late hath ſaide ſo much againſt our interpretation of it. He beginneth thus. The point is, Maiſter Bernard following (I confeſſe) the moſt beaten way, makes the fielde the viſible Church, and the tares ſcandalous offenders, Iuſtificatiō. 116ſeene and diſcouered.

That which Maiſter Bernard calles the interpretation of learned and godly Deuines vniuerſally both with vsus, Separatiſts. Schiſme. 87.and beyond the Seas, Maiſter Robinſon not vnfitly calleth here, the moſt bea en way: but with all we may remember what he ſaith further of the ſaid expoſition, that it is a prophane gloſe: Iuſtification. 116. 117.and againe, that ſome are aſhamed of the groſſenes, and indeede of the iniquitie of the ſaide expoſition. But leauing your reproachfull tearmes, come we to the matter. You muſt firſt then vnd…rſt…nd that by tares, we doe not meane ſcandalous and notorious offenders, Iuſtif. 118.or open wicked men onelyonly, as diuers times you charge vsus: nor yet hypocrites not ſo throughly diſcouered: but thereby we doe vnderſtand both theſe ſorts of hypocrites and wicked men and ſo all the hypocrits and vngodly that be in the Church whoſoeuer: p. 112as well thoſe that be not diſcouered, as thoſe that bee diſcouered and known by their open wickedneſſe to be hypocrites: as well thoſe vngodly, that hauing a ſhew of godlines, are reputed godly, as thoſe whoſe wicked and leawde conuerſation declareth them to be vngodly. For who can denie but that by tares Ieſus meaneth all in the viſible Church beſide the godly reſembled by wheate? Againe, Chriſt expounding the parable (ſaith expreſſely) verſ. 38. That the tares are, that is, ſignifie the children of that wicked one, that is, the diuell: the enemy who ſowed them: but all hypocrites and wicked men, both ſecretly and openly, ſuch are the children of the diuell: Therefore by tares Chriſt meaneth all hypocrites and wicked in the Church whatſoeuer. Adde hereunto that by tares are ſhadowed foorth all that ſhall bee burned in hell fire, alſo all thoſe which doe iniquitie, as verſ. 41. That is, all workers of iniquitie: But all hypocrites and vngodly whatſoeuer, whether openly or ſecretly, ſuch ſhall be damned, and are workers of iniquitie: Therefore all thoſe Chriſt meaneth by tares. This being true,Iuſtif. 118. theſe following lines of yours be vntrue. Admit the field be the Church, which Chriſt expounds the world, then ſay I by tares in the field are meant, not notorious offenders, but hypocrites: not ſo throughly diſcouered, which by the enuy of Sathan are foyſted into the Church. Theſe lines are falſe two wayes, 1. As they hauehave reference to vsus, and our expoſition of tares, 2. As they hauehave relation to the Separiſts, and their interpretation of the ſame word. But proceede we now to the moued reaſon which you hauehave againſt our expoſition.

Iuſtif. 116.Whereupon (meaning if the viſible Church be the field, and the tares ſcandalous offenders) it muſt followe, (ſay you) that as the Lord forbids the ſeruants to meddle with the tares, or with the plucking them vp, but will hauehave them and the wheate to growe together in the fielde till the harueſt: ſo Miniſters and people are ſtraightly inhibited and forbidden any way to admoniſh and cenſure wicked and ſcandalous perſons in the Church, but muſt let them there remaine without diſturbance till the laſt iudgement.

I anſwer. Some of the learned Diuines which you thus deſpiſe hauehave preuented this obiection, and told you, that to collect and reaſon from this Scripture as you doe, is to abuſe p. 113Scripture. Cauendum ne his verbis abutamur contra doctrinam de diſciplina Eccleſia, &c.Piſc…tor in hunc locum. We muſt (ſaith Piſcator) take heede that we abuſe not theſe wordes againſt the doctrine of the diſcipline of the Church, by which offences are to be taken away out of the Church as much as may be. For Chriſt in this parable (as appeareth by his expoſion of it) aymeth at no other thing, then to comfort the godly againſt the grieuances which they hauehave by conuerſing with hypocrites: in the meane while he would hauehave nothing miniſhed from the diſcipline of the Church: as which he himſelfe inſtituted after, Chap. 18.17. By the like reaſon the vſe of the ſword ſhould bee taken from the Magiſtrate: which God would hauehave to be vſed, as Paul teſtifieth, Rom. 13. This parable then is not to be extended further then the ſcope thereof requireth.

Secondly I anſwere you: Ieſus heere ſpeaketh of a perfect ſeperation betweene the wheate and tares, that is, the godly, and vngodly: ſuch as ſhall leaue no tares, not a tare (I ſay) among the whea…e. For he ſpeaketh of ſuch a ſeperation as cannot be made without daunger to the wheate: for which cauſe he forbids it, as verſ. 29. Secondly, of that ſeperation which ſhall bee made by the Angels, in the end of the world, verſ. 30.41. Now this letteth not, nor forbiddeth a ſeperation in the meane ſeaſon betwixt the cleane, and thoſe be apparently vncleane, the holy and prophane, the godly and notorious offenders, which may be ſeperated and taken away from the godly, without any daunger to them at all.

This reaſon likes you ſo well,Iuſtif. 120. that you vrge it the ſecond time, and thereunto adde two reaſons more. And that the Lord Ieſus (ſay you) no way ſpeakes of the tolleration of prophane perſons in the Church, it doeth appeare by theſe reaſons. Firſt becauſe, (as hath beene obſerued) he doeth not contradict himſelfe by forbidding the vſe of the keyes in one place, which in another he hath turned vponupon impenitent offenders. Matth. 18.15.16.17. 2. In the excommunication of ſinners apparently obſtinate, with due circumſpection, and in the ſpirit of wiſdome, meekeneſſe, and long ſuffering, with ſuch other generall Chriſtian vertues, as with which all our ſpirituall ſacrifices ought to be ſeaſoned what danger can there bee of any ſuch diſorder, as the plucking vp of the wheate with the tares, which the husbandman feareth, verſ. 29. p. 114Laſtly, the Lord Ieſus ſpeakes of the vtter ruinating and deſtruction of the tares, the gathering and plucking them vp by the rootes, verſ. 28.29. And to this end they are reſerued by the huſbandman, verſ. 30. (euer preſuppoſed, they ſo continued) but excommunication rightly adminiſtred, is not for the ruine, and deſtruction of any, but for the ſaluation of the partie thereby humbled.

Your firſt reaſon (in effect) is this.

If Ieſus ſpeake heere of the tolleration of prophane perſons in the Church, then heere he forbids the weeding out, or cenſuring of them, whom in another place, vz. Matth. 18.15. Hee commands to be weeded out, or cenſured:

But Ieſus doeth not contradict himſelfe:

Therefore Ieſus ſpeaketh not here of the tolleration of prophane perſons.

This reaſon being the very ſame with the former, hath receiued anſwere. The ſecond argument is this.

Chriſt ſpeaketh of, and forbiddeth ſuch a ſeperation, as wherein there is danger of plucking vp the wheate with the tares.

But in the excommunication of ſinners apparantly obſtinate, or ſeperating ſuch from the Church, there is no danger of plucking vp the wheate with the tares:

Therefore of the excommunication of ſinners apparantly obſtinate, or ſeperating ſuch from the Church Chriſt ſpeaketh not, nor forbiddeth.

Your third argument followeth.

Ieſus ſp…aketh of the vtter ruinating and deſtruction of the tares.

But excommunication (rightly adminiſtred) is not for the ruinating and deſtruction of any.

Therefore of excommunication Ieſus doeth not ſpeake.

We now ſee clearely that theſe two lat…er arguments doe conclude and proue the ſame thing. But what? not that which your firſt argument doeth, as you pretend, and beare the ſilly reader in hand, but in ſtead thereof this, that in the parable of the tares, Chriſt ſpeakes not of excommunication or cenſures of the Church: which we not onelyonly confeſſe, but teach and vrge p. 115againſt you. But ſuppoſe, they did ſoundly prooue that propoſition for which the are produced: to wit, that in the parable of the tares, Ieſus doeth not ſpeake of the tolleration of prophane perſons in the Church: yet did they not at all make againſt vsus, for by prophane perſons you meane, 1. Scandalous offenders, or open wicked, 2. Such onelyonly, deny eyther of theſe if you will. And ſo by your owne propoſition (which forſooth you will prooue by three arguments) you imply that we teach, that by tares are meant ſcandalous offenders, or knowne wicked onelyonly. The contrary whereunto is manifeſt by the premiſes. You commit then here two foule faults beſides the former. One is, you perſue your owne ſhadowe, in ſtead of an aduerſary, 2. You abuſe the reader in making him beleeue wee hold that we doe not.

But to proceede, ſay you: It may be ſome will anſwere, Iuſtif. 117.that Chriſt doeth not heere forbid his Diſciples the vſe of the cenſures againſt the wicked, but rather acquaints them before hand what will be the ſtate of the Church, and how the wicked will be ſuffered to continue in it vncenſured. This is indeede our anſwere, and I will maintaine it againſt all gaineſayers. You adde: and if this were ſo, it made nothing againſt me, nor for Maiſter Bernard. No, Maiſter Robinſon. If there will bee and continue wicked in the Church vncenſured, if this will be the eſtate of the viſible Church by the teſtimonie of Chriſt Ieſus, then for as much as all that be and continue in the viſible church, are of it, euen members of it: it muſt needes be that the viſible Church is a mixt company, conſiſting of good and bad, godly and wicked. Now this makes as much for vsus, and againſt you as can be. You write before thus. Heere is no ſuch mingle mangle as Maiſter Bernard would make of good and bad, but all good, Iuſtif. 115. 112. 113.and ſo auowed by the holy Ghoſt. And againe, that if all the Diuines in the world ſhould with Maiſter Bernard ſay, that the viſible Church is a mixt company, yet the deuine Scriptures ſpeake otherwiſe, which you will clearely manifeſt. And yet once more: It is prophane diuinitie to make vngodly perſons true matter of the viſible Church. Theſe ſpeaches of yours, with this heere doe agree together, as light and darkenes. Againe, if to the worlds ende there will be and continue wicked in the Church vncenſured, p. 116If (I ſay) this will be the eſtate of the viſible church, as the truth is, & to foretel, & comfort the godly againſt it, is the very ſcope and drift of our Sauiour in this parable: why do you then condemne vsus for a falſe Church, becauſe of the wicked that are among vsus,Anſwere to a cenſo. Epiſt. pag. 35. and for this cauſe chiefely ſeperate from vsus? In theſe two reſpects principally, (ſay you) your babyloniſh confuſion of all ſorts of people in the body of your Church, without ſeperation: and your Babiloniſh bondage vnderunder your ſpirituall Lords the Prelates, we account you Babilon▪ and flee from you. Shewe vsus how this ſpeech here, and your accounting our Church to be Babilon, for the reaſon aforefaide, and flying from it, can poſſibly accord.

Iuſtif. 117.You adde, It were the Churches ſinne ſo to ſuffer them (that is, the wicked to continue in the Church vnſenſured.) And I deny not (ſay you) but Churches vſually are too negligent and remiſſe through want of zeale and faithfulneſſe to the Lord in this dutie. This is it we teach, it were well for you yee had learned the ſame. If you hauehave, as you heere pretend, why doe you account our pariſhionall aſſemblies, becauſe of the wicked that be in them, falſe Churches, and Synagogues of Sathan; you acknowledge heere eccleſiaſticall aſſemblies may bee true Churches, notwithſtanding there be, and continue wicked in them vncenſured: And yet the truth is, you all hold, that where there are, and continue wicked vncenſured, the ſame are falſe Churches.

Iuſtif. 120.Finally ſay you, The Lords field is ſowen onelyonly with good ſeed, though by the malice of Satan, and negligence of ſuch as ſhould keepe this field and vineyard, and houſe of God adulterate ſeede, and abominable perſons may be foiſted in, yea and ſuffered alſo, which the Scriptures affirme, and we deny not.

Such is the excellencie and power of truth, that it maketh ſometimes the aduerſaries thereof to yeeld and ſtoupe vntounto it. For twice together you doe againſt your ſelfe beare witneſſe to the truth. You here acknowledge, that abominable perſons may be in the Church of God, yea and ſuffered alſo, that is, abide or continue there, and that this the Scriptures affirme. Now touching the particular point wee hauehave in hand, this is the ſome and effect of that we ſay and contend for, and you impugne p. 117and gaine ſay. But anſwere mee. Are there any worſe in our Church then this adulterate ſeede you ſpeake of, and abominable perſons? 2. Can you adde thereto any more or worſe then this, that they are ſuffered alſo, that is, let to continue in our Church vncenſured? If notwithſtanding this great ſinne, a ſocietie may bee a true Church, by the teſtimonie of the holy Scriptures: why doe you for this very ſinne Iudge, and proclaime vsus to the world to be a falſe Church, and therevpon depart from vsus? True it is that for this cauſe onelyonly you doe not deeme vsus a falſe Church, and leaue vsus: yet that you doe it for this cauſe, yea chiefely for this very cauſe you cannot without bluſhing deny: and this not onelyonly your ſelfe, but beſides M. Ainſworth and M. Smith, hauehave publiſhed and made knowne vntounto the world, as I hauehave manifeſted in my Epiſtle written to you of the Seperation. That which you affirme here you contradict at leaſt (I thinke) an hundred times. Omitting them all, ſee how you thwart your ſelfe in the two laſt lines of this preſent Section:Iuſtiſſ. 121. And ſo except the Church of England had been ſowen with good ſeed without tares ſince that generall Apoſtacie, it cannot be the Lords field. In the beginning of the Section in theſi, you affirme, that howſoeuer the Lords field is ſowen onelyonly with good ſeede, yet there may be in it adulterate ſeede, or Tares; and in the knitting vp of the ſame Section in Hypotheſi you ſay: That the Church of England becauſe it is not ſowen with good ſeede onelyonly without Tares, but hath tares or adulterate ſeede in it, it therefore cannot be the Lords field. And where you happily imagine, that we thinke that the Lords field is not ſowen onelyonly with good ſeede, Know yee that wee are otherwiſe minded. We are not ignorant, that this is expreſſely taught in this parable verſe 24.27.36. and that the tares are from the enuious man, the Diuell; neither doe we forget that which elſe where is written to this purpoſe:Act. 2.47.Acts 2:47 And the Lord added to the Church from day to day ſuch as ſhould be ſaued. You produce this as an argument againſt vsus, to proue that the Church of England, is not the Lords field, that is, the Church of God: but by your owne words before it is plaine, that it neither makes for you, not againſt vsus.

Thus we heare what M. Iohnſon ſaith againſt the mixture of p. 118good and bad, godly and wicked in the Church, alſo what M. Robinſon ſaith in Iuſtification thereof; and our defence, and anſwere thereunto: Let vsus now ſee what M. Ainſworth ſaith for the maintenance of the ſame, and conuiction of vsus who be contrary minded. In the end of his booke called the communion of Saints, he teacheth that there are no open wicked in the Church, Hee granteth there are wicked in the Church, but ſaith he, they are inwardly wicked, reſtrained by the terrour of the Law, from all open wickedneſſe: but outwardly religious, increaſing outwardly in externall righteouſneſſe: When the Scriptures ſaith,2. Tim. 3.15.2 Tim 3:15 That the wicked wax worſe and worſe, deceiuing and being deceiued. Againe, open wicked, (ſaith he) licentious and profane liuers, be neither of the Church, nor in the ſame: And againe in the ſame place, There are three ſorts of men; open wicked, hypocrites, Saints: The first of theſe are without the Church, the other two within: and this all of them doe teach: But herein they ſwarue altogether from the truth: He ſhould rather hauehave diſtinguiſhed men into two ſorts: whereof one is without the Church, who doe not ſo much as profeſſe the true Religion, and they all are wicked: the other within the church, profeſsing the Religion of God: of which ſome are religious, and holy indeede; and ſuch as they profeſſe and ſeeme to be: and they be but a few: others wicked, onelyonly religious and holy in name, and in regard of their outward profeſsion: and of theſe there be many:Mat. 20.1…. and 22.14.Matt 20:1Matt 22:14 The firſt of theſe are Saints indeed, and ſo called: The latter hypocrites, yet called Saints, becauſe the religion they profeſſe is holy; but are indeede wicked and prophane. And of theſe hypocrites, ſome be open wicked, and eaſily knowne to bee wicked: and ſome ſo cloſe and ſecretly wicked, as they are hardly diſcerned to be wicked; That this which we affirme is true; and that you teach falſe, it is manifeſt by the 3. of Ezekiel: Ezek. 3.7 21.Ezek 3:7Son of man I hauehave made thee a watchman vntounto the houſe of Iſrael; therefore here the word of my mouth, and giuegive thou warning from me. 18. When I ſhall ſay vntounto the wicked; thou ſhalt ſurely die; and thou giueſt not him warning, nor ſpeakeſt to admoniſh the wicked of his wicked way, that he may liue, the ſame wicked man ſhall die in his iniquitie; but his bloud will I require at thy hand, 19. Yet if thou warne the wicked; and p. 119he turne not from his wickedneſſe; nor from his wicked way he ſhal die in his iniquitie: but thou haſt deliuered thy ſoule. 20. Likewiſe if a righteous man turne from his righteouſnes, and commit iniquitie: I will lay a ſtumbling blocke before him, and he ſhall die becauſe thou haſt not giuen him warning, he ſhall die in his ſinne: and his righteous deeds which he hath done, ſhall not be remembred; but his bloud will I require at thy hand. 21. Neuertheleſſe, if thou admoniſh that righteous man, that the righteous ſinne not, and that he doth not ſinne, He ſhall liue becauſe he is admoniſhed: alſo thou haſt deliuered thy ſoule; Heare wee learne firſt, that in the Church there are wicked and godly, and ſo a mixt company of good and bad, Saints and ſinners: The godly are mentioned. The wicked in the verſes precedent: which is contrary to the Doctrine of theſe Schiſmatickes. Secondly, that of the wicked ſome are open vvicked; hauing not ſo much as an externall righteouſneſſe: Such are the contemners of the word, and Miniſters thereof; the perſecutors of the Saints, the ſcorners, blaſphemers, whoremongers, murtherers, theeues, drunkards, oppreſſors, extortioners, railers, ſlanderers, and ſuch like; wh…reof there hauehave euer been, are, and will be ſtore in the Church of God. Theſe are called wicked, not onelyonly becauſe they are ſuch, but becauſe they appeare and are knowne to bee ſuch, (by them I meane that can diſcerne betweene things and perſons that differ) and that as eaſily as darknes is knowne from light. Such were Iſmael; Eſau, Saul, Abſalom, the Scribes and Phariſees, and the like. Of theſe the Prophet ſpeaketh, verſe 18.19. Others be inwardly and ſecretly wicked, but outwardly holy and righteous, hauing an externall righteouſneſſe and ſhew of godlineſſe, and becauſe they appeare and Iſeeme to men to be righteous or godly, they are therefore caled righteous. Such vvere Iudas, and Demas, with others, of theſe the Prophet ſpeaketh: ver. 20. And leſt we ſhould ſhift of this by ſaying, theſe three kindes or ſorts of men were not all of them in the Church, but the open wicked without, as M. Ainſworth and the reſt of them tell vsus: wee muſt remember that this admonition or warning conteined in the 18.19.20. and 21. verſes was ſent from the Lord by the Prophet to the Iewes, (who then onelyonly were the viſible Church) as is manifeſt p. 120by verſe 17. Sonne of man I hauehave made thee a watchman vntounto the houſe of Iſrael, therefore heare the word at my mouth and giuegive them warning from me. Obſerue here the repugnance and contrarietie betweene the Prophet and the doctrine of theſe Schiſmaticke: The Prophet telleth vsus of three ſorts of men in the Church of open wicked, of righteous or godly in ſhew onelyonly or appearance, and of ſuch as are indeede godly, euen the ſame they ſeeme and profeſſe to be. M. Ainſworth and his fellowes ſay no; The two laſt ſorts of men onelyonly are in the Church, the firſt be neither of the Church, nor in the ſame. Chuſe now Reader to whether of theſe thou wilt giuegive eare.

But they vvill ſay; wee acknowledge that there euer hauehave been, are, and will be hypocrites in the Church mixed with the godly, and ſuch were the wicked mentioned before that vvere in the Church of the Iewes. Cain offered ſacrifice as well as Habel. The ſame is ſaid of Saul: Alſo, that he worſhipped the Lord: ſo likewiſe did Doeg, Iſmael, and Eſau vvere circumciſed: and had the ſigne and ſeale of the righteouſnes of faith in and vponupon their fleſh. And that the Scribes and Phariſes vvere hypocrites; it is euident by the teſtimonie of our Sauiour: Mat. 15.1.7. and by that ſpeech of his ſo often repeated. Mat. 23. Woe be to you Scribes and Phariſes Hypocrites: But the moſt of your aſſemblies be open and knowne wicked men: ſome of them being knowne to be ſwearers, others to be Prophaners of the Sabbath, Drunkards, Theeues, Whoremongers, couetous, and malicious perſons &c. and cannot therefore bee accounted hypocrites. And your ſelfe doe confeſſe that in the Church there are theſe two ſorts of men onelyonly, hypocrites or hypocriticall profeſſors, and ſincere worſhippers.

I anſwere, you well vnderſtand not who be hypocrites, and doe wholly miſtake the matter in ſuppoſing that open wicked men cannot be reputed ſuch, whereas the open wicked, nay moſt vile and abominable men; notoriouſly alſo knowne to be ſuch; profeſsing true religion, be hypocrites. Eſau was very prophane, and as his prophanenes did (no doubt) ſhew it ſelfe in the whole courſe of his life; ſo in taking for his wiues two women of the Hittites; but chiefly in ſelling his birthright for a meſſe of pottage. Now theſe his ſinnes were knowne; ſpecially the former p. 121to Iſaack his family vvhichwhich then vvas the Church: Hereunto adde that he both purpoſed and ſaid that he vvould ſlay his brother Iacob,Gen. 27.41.42.Gen 27:41Gen 27:42 and that this vvas knowne to ſome of Iſaacks family, who told it to Rebekah. Yet vvas this notorious prophane man, and knowne murderer, an hypocrite. Doeg vvas an horrible murderer; his murther alſo could not but bee knowne to the whole Church of God, and an hypocrite. For it is ſaid that vvhen Dauid came to Nob, vvhere the Tabernacle of God then was; Doeg was abiding or cauſed to tarry before the Lord; 1. Sam. 22.18. & 22.7.1 Sam 22:181 Sam 22:7either becauſe of the Sabbath, or ſome vow; or ſome ſuch religious reſpect; whereby is implyed that he continued there for ſome dayes worſhipping God; or to that end. That Saul vvas an hypocrite: I neede not to proue. Hee vvas ſo forward in offering to the Lord: burnt offerings, and in the outward worſhip of God;1. Sam. 13.12.13. and 15.22.23.31.1 Sam 13:121 Sam 13:131 Sam 15:221 Sam 15:231 Sam 15:31 That by Samuel hee was diuers times reproued ſharpely for the ſame: Yet did hee ſo hate, and ſo openly and furiouſly perſecute Dauid to his death; as it could not but bee knowne to all Iſrael, and ſo was openly and notoriouſly wicked: But this is more then manifeſt by the Scribes and Phariſees; who were very wicked and vile men; hating, blaſpheming, and perſecuting Chriſt and his members, and knowne to be ſuch to the Saints then liuing, who taſted of the fruit of their hatred: and yet by the witneſſe of Chriſt Ieſus they were Hypocrites. Euen ſo vndoubtedly were all they which killed the Prophets, and ſtoned them which were ſent vntounto them,Mat. 21.35. and 22.6. and 23.37.Matt 21:35Matt 22:6Matt 23:37 open vvicked men and Hypocrites. Hypocrites alſo vvere they and yet knowne vvicked men of vvhom Chriſt ſpeaketh thus; They ſhall excommunicate you, yea the time ſhall come, Ioh. 16.2.John 16:2that whoſoeuer killeth you, will thinke that he doth God ſeruice. I omit to vrge that place of Paul to Timothy; where foretelling of the grieuous ſinners that ſhall bee in the laſt dayes, vvhereof ſome be open ſinners, in the end he knitteth it vp thus:2. Tim. 3.1.5.2 Tim 3:12 Tim 3:5 They ſhal hauehave a ſhew of godlineſſe, but hauehave denied the power thereof. Whereby he ſheweth that this he meaneth of the Church, and hypocrites that ſhall be therein; and not by them vvho are vvithout. As if he had ſaid: The wicked p…rſons I ſpeake of, who ſhall be ſo grieuous to the godly, ſpecially to godly Teachers, and cauſe the laſt times to be ſo perilous as ver. 1. be the hypocrites that p. 122ſhall be in the Church. But I cannot paſſe by that Tit. 1. is; They profeſſe that they know God but by workes they deny him; and are abominable, and diſobedient, and vntounto eueryevery good worke reprobate. Hereby it is euident that open wicked men, diſobedient to God; yea ſuch as bee abominable, and repr…bate to eueryevery go…d vvorke, may be hypocrites: For the Apoſt…e ſpeaking thus of profeſſors, They profeſſe (ſaid he) that they know God, it is thereby plaine that he meaneth this of them; that were in the Church; and ſo of the hypocrites therein, and not of them vvho be vvithout for they make not this profeſſion.

Thus we ſee that very vvicked and vile men; and notoriouſly knowne to be ſuch hauehave been and may be hypocrites: And therefore the open ſcandalous wicked in our aſſemblies may be and indeede are all of them hypocrites: Our aſſemblies being mixt companies, of Saints indeede, and hypocrites: and ſuch a company hath euermore the true viſible Church been. It is a fancy and vaine imagination of yours, that the vvicked in our aſſemblies are not hypocrites, and ſo to be accompted, becauſe their wickedneſſe is not ſecret, but manifeſt and to be ſeene of all men. Whereas, all that profeſſe Chriſtianitie, and liue not the liues of Chriſtians; are hypocrites: But ſuch bee the open and ſecret wicked in our publike aſſemblies: Therefore as well the open as the ſecret wicked in our publike aſſemblies are hypocrites. In Math. 15. our Lord vſeth theſe words to the Scribes and Phariſes: O hypocrites: Eſaias prophecied well of you; ſaying, This people draweth neere vntounto me with their mouth, and honoureth me with their lips: but their heart is farre of from me: But in vaine they worſhip me. Hence wee learne, that all they vvhichwhich draw neere vntounto God vvith their mouths, and honour him vvith their lips, hauing their hearts farre off from him; be Hypocrites. But ſuch bee both the open and ſecret wicked in our aſſemblies: Therefore both the open and ſecret wicked in our aſſemblies are hypocrites. I am aſſured you vvill greatly maruell at me, and it may be ſome of you be ready to hiſſe at this, that the open wicked in our pariſh aſſemblies be hypocrites. Your ignorance herein hath been one principall cauſe of this falſe doctrine of yours. In the true viſible Church there are no open wicked, but it is a ſeparated company of righteous men: vponupon p. 123which falſe ground you condemne our pariſh aſſemblies to be falſe Churches, and therevpon hauehave departed from vsus: which hath alſo cauſed mee to inſiſt ſo long vponupon this point. You confeſſe there bee hypocrites in the Church according to the Scriptures: But you ſuppoſe them to bee ſuch as hauehave an outward holineſſe, and ſuch as in charitie we cannot but accompt Saints or holy ones: whereas thoſe that make profeſsion of godlineſſe, though they hauehave no externall righteouſnes, nay be notoriouſly vvicked are hypocrites, vntill ſuch time as by excommunication they be cut off from the Church. And for the better ſatisfying of you herein, you muſt vnderſtand there be two ſorts of hypocrites: Firſt, cloſe hypocrites, vvhichwhich are ſuch as goe in ſheeps clothing, when as indeed they be goats. Theſe are in appearance, Saints. If you looke vponupon the outſide of theſe men, (and further for certaine wee cannot goe) I meane, the carriage of themſelues towards God, and ſometimes to man, ſpecially to godward in the parts of his vvorſhip: you vvill thinke they be Saints indeede. Such a one was Iudas, vvhom none of the Apoſtles did diſcerne to bee an hypocrite; and ſo like to be the traytor Ieſus ſpake of: And Demas vnknowne for a time to the Apoſtle Paul: And all thoſe it is probable Iohn ſpeaketh of 1. Ioh. 2.19. ſuch as theſe you accompt to bee hypocrites, and none other, as appeareth by M. Ainſworth, vvho deſcribing Hypocrites ſaith they bee ſuch, As are outwardly religious, Commun. of Saints in the end.but inwardly wicked, ſuch as aſhamed of their nakedneſſe, couer it with Fig-leaues of their owne externall righteouſneſſe. And againe, Hypocrites (ſaith he) are they, who reſtrained by the terrour of the Law from open wickednes, doe increaſe outwardly in righteouſneſſe. This kinde of hypocrites you only acknowledge: Whereupon it is that Maiſter Ainſworth in the ſame place permitting Hypocrites to be in the Church, doeth yet cleane ſhut out of the Church open wicked, licentious and prophane liuers: which cannot ſtand together, if any open wicked may be Hypocrites. But you muſt knowe that there is another ſort of Hypocrites, which bee not cloſe Hypocrites, and hardly diſcerned to be Hypocrites, and conſequently wicked: but open or manifeſt Hypocrites, eaſily knowne to be Hypocrites, p. 124(and therefore wicked) as b…acke is knowne from white. Theſe are the open wicked in the Church, wherewith it hath euer abounded, doeth, and will vntounto the worlds end. Of this kinde were theſe hypocrites oft mentioned before, Iſmael, Eſau, Saul, Abſalom, Ioab, Doeg, the Scribes and Phariſees; and vſually they who in al ages hauehave murd…red and perſecuted the Saints, ſpecially among the Iewes before the comming of Chriſt. Of ſuch Hypocrites as theſe Paul ſpeaketh. 2 Tim. 3.1, 2, 3, 4 5. verſes, and Titus 1. verſ. 16. Theſe you may as eaſily diſcerne to be Hypocrites, as knowe a Goate, from a Sheepe; and tares from wheate. And of this kinde of Hypocrites bee the open wicked in our aſſemblies: whom had you knowne to be Hypocrites, you would neuer hauehave denied our Pariſh aſſemblies to be true Churches, becauſe they conſiſt partly of them: or becauſe of the mixture and confuſion you ſo much ſpeake of, and condemne in our Church. Conſidering a tru… viſible Church is a mixt company of Saints indeede, and Hypocrites: and that ſuch companies be our p…r…ſhioners aſſembles, and therefore true viſible Churches. Of both theſe kindes of Hypocrites the Apoſtle ſpeaketh, 1. Tim. 5.24. Some mens ſinnes are open before hand, and goe before vntounto iudgement: but ſome mens followe after. Of the latter ſort or kind in theſe words: Some mens ſinnes are open before hand, and goe before vntounto iudgement: of the firſt in theſe, ſome mens follow after.

Obiection. But let vsus now come to the maine obi…ction that not ſome, but all of you doe make. You obiect that of the Apoſtle, 1. Cor. 14.33. God is not the authour of confuſion, but of peace: Apologie. 44.as we ſee in all the Churches of the Saints. By Churches (ſay you) he meaneth viſible Churches, the members whereof he calleth Saints Againe ſay you, the ſame Apoſtle writing to the Church at Rome, at Corinthus, Epheſus, Phillippi, &c. Writeth to viſible Churches, in the beginning of which his Epiſtles he calleth them Saints. To the Saints which are at Epheſus. To the Saints which are at Philippi. Are not all the members then of the viſible Church, Saints? and ſuch as hauehave at leaſt an outward holineſſe?

Anſw. We anſwere. S. Paul writing to the Church of the Theſſalonians, beginneth thus. Paul vntounto the Church of the Theſſalonians p. 125which is in God the Father, and in the Lord Ieſus Chriſt, 1. Theſſ. 1.1.1 Thess 1:12. We giuegive God thankes for you all, 3. Remembring your effectuall faith, and diligent louelove, 4. Knowing beloued brethren, that yee are elect of God, 6. And yee receiued the word in much affliction; with ioy of the holy Ghoſt. Now by this reaſon of yours (if it were good) can I prooue that all of the viſible Church are in Chriſt Ieſus, (to whom is no condemnation) hauehave this effectuall faith,Rom. 8.1.Rom 8:1 diligent louelove, and ioy of the holy Ghoſt: nay, are the elect of God: becauſe the Apoſtle writing as you ſay to the viſible Church of the Theſſalonians ſaith thus of them: yea of them all, as it might ſeeme by verſ. 2. Againe thus arguing can I prooue that all in the viſible Church are beloued of God, becauſe Paul writing to the Church of Rome, ſaith of them that they all are beloued of God, called Saints: And conſequently there are no wicked in the Church, neither openly nor ſecretly wicked: ſeeing God hateth all ſuch. And whereas the moſt in the viſible Church are the children of the Diuell,Pſal. 5.5. Rom. 1.7.Ps 5:5Rom 1:7 one may prooue by this kinde of reaſoning, that they are all the children of God: becauſe Paul writing as you affirme to the viſible Church at Rome ſaith:Rom 8.16.Rom 8:16 Yee hauehave receiued the ſpirit of adoption: And to the viſible Churches of Galatia: yee are the ſonnes of God: And that which is more: yee are all the ſonnes of God by faith in Chriſt Ieſus. From this ground alſo it followeth, that all in the viſible Church are Saints indeede, and hauehave the ſpirit of God ſanctifying them, and making them of prophane, holy: and that there is no carnall man, and by conſequent no Hypocrite in the Church, for all hypocrites be carnall: Becauſe Paul writing to the viſible Church at Rome, ſaith thus of them: Yee are not in the fleſh, but in the Spirit: (that is, yee are not carnall, but ſpirituall) becauſe the Spirit of God dwelleth in you. Rom. 8.9.Rom 8:9And writing to the Church at Epheſus, Epheſ. 1.13.Eph 1:13ſaith of them, yee are ſealed with the holy Spirit of promiſe: and to the Church of Galatia: Gal. 4.6.Gal 4:6God hath ſent forth the ſpirit of his Sonne into your hearts, which cryeth, Abba, Father. Thus alſo can I proue the contrary herevnto; that all in the viſible Church are carnall, and none ſpirituall; becauſe Paul writing to the viſible Church of Corinthus as you tell vsus, ſaith of them, that they are carnall:1. Cor. 3.13.1 Cor 3:13 And I could not ſpeake vntounto you as vntounto ſpirituall men, but as vntounto carnall: p. 126for yee are yet carnall, for whereas there is among you enuying, and ſtrife, and diuiſions, are yee not carnall, and walke as men? He ſai…h not onelyonly that they were carnall, and this often, and that without any limitation or reſtraint; alſo that they walked as men, that is, liued after the manner of naturall or carnall men, but beſides all this, prooueth that they were carnall, by certaine workes of the fleſh, whereunto they were giuen, and wherein they liued. Hereby wee may plainely ſee that this is a deceitfull kinde of reaſoning: and that this they obiect is of no mom…nt. In the ſecond of Haggai, the Prophet hath theſe words: If a polluted perſon touch any of theſe, ſhall it be vncleane? and the Prieſts anſwered and ſaid, it ſhall be vncleane. Then anſwered Haggai; and ſaide ſo is this people, and ſo is this nation before me ſaith the Lord. As heere notwithſtanding the viſible Church and people of the Iewes are ſaid to be vncleane, yet there were then in the Church many Saints, Zerubbabel, Iehoſhua, Haggai, with many others, as appeareth by chap. 1. v. 12.13, & chap. 2. v. 5, 6. Euen ſo albeit in holy writ the members of viſible Churches, are called Saints, yet were there vndoubtedly in the ſame Churches not a fewe that were polluted and vncleane. Neither is there any more force in this latter allegation to proue that all in the Church are outward…y holy, then in the former to proue that all in the Church in the Prophet Haggai his time were vncleane. This might well ſuffice for an anſwere: I will notwithſtanding adde more therevnto, that if it be poſſible your mouthes may be ſtopped.

But to come to a more direct anſwere. I deny that Paul indited and writ his Epiſtles for, and to, the viſible Churches in Rome, Corinth, Epheſus, &c. But to the ſeuerall and particular Churches, that is, ſocieties of the faithfull in thoſe and other cities, and ſo framed his ſtile accordingly vntounto this bleſſed and holy people, many wicked and vnbeleeuers (voide I meane of true faith) ioyned themſelues in the profeſſion of the ſame faith, and in holy Communion worſhipping the ſame God after the ſame (externall) manner with them. Theſe latter and bad ſort (being all of them Hypocrites) were in the Church, but not of it, no more then the chaffe that is mixt with wheate, is wheate: the firſt and good ſort onelyonly making the Church, ſo p. 127much commended vntounto vsus in holy writ: and the confuſed and mixt company of both theſe, that wee call a viſible Church. They went out from vsus (ſaith Iohn) but they were not of vsus: 1. Iohn 2.19.1 John 2:19for if they had beene of vsus, they would hauehave continued with vsus. Now to the Churches, (I ſay) and not to the viſible Churches the Apoſtle meant and writ (at leaſt chiefely) his Epiſt…es, as the inſcriptions of the moſt of them, beſides many ſayings in the ſame doe manifeſtly declare: whereof we hauehave had a taſt in the precedent ſection, of which ſome I will repeate, and adde ſome others. To all that be at Rome, beloued of God; vntounto the church of God which is at Corinthus, to thē that are ſanctified in Chriſt Ieſus. To the Saints which are at Epheſus, and to the faithfull in Chriſt Ieſus. To them which are at Coloſſe, Saints and faithfull brethren in Chriſt. In like manner doth Saint Peter. Peter an Apoſtle to the ſtrangers that dwell here and there, elect according to the foreknowledge of God the Father, vntounto ſanctification of the Spirit. And in the ſecond Epiſtle thus; Simon Peter to you which hauehave obtained like precious faith with vsus.

And as in the inſcriptions, ſo in the Epiſtles themſelues, the Apoſtle vſually ſpeaketh as to the Church, and not to the viſible Church. To the Romanes Rom. 8.9.15.Rom 8:9Rom 8:15to whom he writ thus: yee are not in the fleſh, but in the ſpirit, becauſe the ſpirit of God dwelleth in you. Againe, yee hauehave not receiued the ſpirit of bondage to feare againe, but yee hauehave receiued the ſpirit of adoption. To them he writ at Corinthus: 1. Cor. 1.7. & verſ. 26.30.1 Cor 1:7yee are not deſtitute of any gift: waighting for the appearing of our Lord Ieſus Chriſt. 8 Who ſhall confirme you vntounto the end, that yee may be blameleſſe in the day of our Lord Ieſus Chriſt. 9 God is faithfull, by whom yee are called vntounto the fellowſhip of his Sonne Ieſus Chriſt. Brethren you ſee your calling: how that not many wiſe men after the fleſh, &c. But yee are of him in Chriſt Ieſus. Your bodies are the members of Chriſt Your body is the Temple of the holy Ghoſt, yee are bought for a price, 1. Cor 6.15:19.20. & v. 27. Gal. 3.26. & 4, 6.1 Cor 6:151 Cor 6:191 Cor 6:20Gal 3:26Gal 4:6yee are the body of Chriſt. To the Galatians thus. Yee are all the ſonnes of God by faith in Chriſt Ieſus. Becauſe ye are ſonnes, God hath ſent foorth the Spirit of his Sonne into your hearts. Theſe ſpeaches with infinite more of this kinde are true, and can properly be ſaid onelyonly of the Churches, and members thereof, and improperly of the viſible Churches: and therefore mee thinketh p. 128it is very hard to vnderſtand them of the viſible Churches and members thereof, rather then of the Churches themſelues. Neither can I conceiue, what there is in religion, or reaſon to leade vsus from the litterall ſence, to your tropicall expoſition: ſpecially conſidering theſe kinde of ſpeeches be ſo frequent in the Epiſtles, and few or none to be found in them which can properly be ſaide of the viſible Churches.

This is further confirmed by, 1. Cor. 12.28. but more plainly by Epheſ. 4.8.11.12. Where the miniſtery and Miniſters are ſaide to be ordained for and giuen to the Church, and Saints, and body of Chriſt, which body the Church or that we call the inviſible Church, is, and not the viſible. And heere I reaſon thus. To what Church or ſocietie ſoeuer the miniſtery and Miniſters of Chriſt were giuen, to the ſame the canonicall Epiſtles were written: But to the Church militant the miniſtery and Miniſteis were giuen: Therefore to it the Epiſtles canonicall were written. The propoſition is in it ſelfe cleare: the aſſumption the former place of the Epheſians doeth manifeſtly prooue. Whatſoeuer things are written, Rom. 15.4.Rom 15:4and therefore the Epiſtles of Paul, and of the other Apoſtles, are written for our learning or inſtruction who be of Gods election: that we the elect of God, through patience and comfort of the Scriptures might hauehave hope. Theſe things (ſaith Iohn) hauehave I written vntounto you that beleeue in the name of the ſame God, 1. Iohn 5.13.1 John 5:13that yee may know that yee hauehave eternall life. If Iohn write to the faithfull, and to thoſe who might aſſure themſelues of eternall life, which Faith and Life only the Church militant, and elect that be on earth hauehave then vndoubtedly the Apoſtle Paul did write vntounto the like: ſeeing they were both guided by the ſame ſpirit, and as pennes in the hand of the ſame Writer.