A Treatise of the Church, Book 2 · Chapter 8
CHAP. VIII. The arguments of the Browniſts, whereby they would proue our Church to bee a falſe Church, and the anſwere vntounto them.
WE hauehave heard of ſundry falſe doctrines and errors concerning the viſible Church, that they whom we call Browniſts doe hold, and the confutation of them. And therein we hauehave heard of two of their principall reaſons which they vſe againſt our Church, to prooue that it is a falſe Church, and therfore not be communicated vvith. Both the ſaide arguments are contained in and grounded vponupon their deſcription of a viſible Church: which foundation of theirs being already ouerthrowne, (I meane the falſehood of their ſaid deſcription being made manifeſt) their arguments as the building erected thereupon muſt needes fall to the ground. Your firſt reaſon concerneth the gathering of our Churches, which (ſay you) for Argument, 1 as much as they were not rightly gathered, to wit, by the preaching of the word: therefore they are falſe Churches. For the further enlargement of this argument on your part, and our anſwere thereunto, I refer the reader to that which is ſaide before in the beginning of the 9. Chapter.
The ſecond reaſon is this.
Argument, 2 EueryEvery true viſ. Church is a ſeperated cōpany of righteous men, and not a confuſed and mixt company of people, conſiſting of good and bad:
The pariſh aſſemblies in England are not ſeparated, but confuſed & mixt companies, conſiſting of men good and bad:
Therefore the pariſh aſſemblies in England are not true viſ. Churches.
Againe thus you reaſon.
Whatſoeuer aſſemblies hauehave in them as members thereof many open and knowne wicked, the ſame are falſe viſible Churches.
The pariſh aſſemblies in England hauehave in them as members many open wicked:
Therefore the Pariſh aſſemblies in England are falſe viſible Churches.
That theſe are your very arguments, it is manifeſt by that I hauehave formerly aledged & produced out of your owne books. To each of which, and the ſeuerall parts of them I hauehave alreadie returned anſwere at large, the ſumme whereof here followeth.
Anſwere: The Propoſition or firſt part of theſe two Arguments, (being the ſame in effect) vve deny and affirme that they are palpably falſe, ſo as he vvho is blinde may grope and feele it, if he vvill but reach out his hand. And I cannot but admire that any of vnderſtanding ſhould once doubt thereof: conſidering they be ſo manifeſtly repugnant to the holy Scriptures, and ſo eaſie to be conuinced by the eſtate of the Church in all ages. And this I hauehave made manifeſt before: wherevnto I refer the Reader for his full ſatisfaction therein. What your confirmations be of theſe Propoſitions, we hauehave likewiſe heard, and an idle Tautalogie it were to repeat the ſame in whole or in part. As for the Aſſumption of them both (being likewiſe in effect the ſame) vvherevpon you ſo much inſiſt, you had done vvell to hauehave ſaued your vvhole labour, and neuer hauehave troubled the world vvith ſo many idle lines, ſeruing to no purpoſe. Who euer denied either of your Aſſumptions? Why then doe you proue, and at large, that which we deny not? If theſe arguments of yours be ought: then are all the reformed Churches, falſe Churches. For they are not ſeparated companies of righteous or godly men, vvherein are not open vvicked; but hauehave in their Churches many knowne vngodly: and this they themſelues do and will freely acknowledge and confeſſe. Nay, hereby you condemne all the Churches that euer vvere in the vvorld. For there vvas neuer viſ. Church vvherein all the members thereof vvere ſo qualified as you require and no open vvicked to be found in it. Your third reaſon followeth.
Argument, 3 Whatſoeuer Church hath not a right conſtitution the ſame is a falſe Church,
The Church of England hath not a right Conſtitution:
Therefore the Church of England is a falſe Church. Proue this your Propoſition and wee vvill grant you the concluſion. And that therein you may not erre nor vvander out of the vvay: you muſt firſt know, that that is a right Conſtitution vvhichwhich in al things agreeth vvith the word: And that a Church rightly conſtituted which is framed and ordered in all things to that ſtreight rule. Nothing concerning the Conſtitution muſt be wanting which God in his word requires; nothing ſuperfluous or redundant, but in eueryevery thing according to the patterne. When ye hauehave performed this, then I wil proue that the Church of the Iewes in the dayes of Chriſt, and his Apoſtles vvas a falſe Church: and ſo by conſequent Chriſt Ieſus himſelfe, and his Apoſtles did communicate with a falſe Church, and in a falſe worſhip. Beware therefore I aduiſe you beforehand what you doe. To the aforeſaid arguments, M. Ainſworth hath added diuers in his Counterpoiſon, which here I will ſet downe, and returne anſwere vntounto them. The firſt is this.
Argument, 4 EueryEvery true Church is the bodie of Chriſt, and hath him for the head thereof: for it is written, Counterp. 127.God hath appointed him ouer all things, the head of the Church, which is his body. Epheſ. 1.22.2… and againe, to the Church of Corinth it is ſaid, Ye are the bodie of Chriſt. 1. Cor. 12.27.
But the Church of England is not the body of Chriſt, neither hath him for the head thereof.
Therefore the Church of England, is not a true Church.
This Argument M. Smith likewiſe vſeth againſt our Churches and Particular Congregations: Your Pariſh aſſemblies hauehave not Chriſt for their head: Ergo, they be falſe churches. Paralleles 87.Ephe. 1.22.23.
1. Cor. 12.27. Gal. 3.16. Epheſ. 5.23.Wee anſwere that theſe and all other places of holy writ, wherein Chriſt is ſaid to bee the head of the Church, or the Church is ſaid to be his body, that by Church wee are to vnderſtand that ſocietiee we call the inuiſible Church, or company of beleeuers, which be a part therof: or if in any of them we may vnderſtand the viſ. Church, it muſt needs be ſpoken in reſpect of them therein that are of the inuiſible Church, which commeth all to one. And thus Chriſt Ieſus is the head of the church of England, and it is his body: and ſo your Aſſumption is falſe. Surely it is admirable that all of you are ſo farre blinded as to teach, thataConfeſsion of faith 10. & 52. & 58. & 68. Apologie 44. Communion of Saints 6. & 455. & 475. Deſcription of the viſ. church. pag. 1. The viſible Church is the body of Chriſt, and that without any limitation, exception, reſp…ct, or reſtraine. For ſhew mee one line in all your bookes tending this way. And heere behold the abſurditie of your Propoſition: EueryEvery true Church is the body of Chriſt: meaning eueryevery true particular viſible Church or congregation: wherevpon followeth, that how many particular Churches there be, ſo many bodies of Chriſt; and ſo you make a monſter of Chriſt. But how monſtrous ſoeuer this is you wil proue it, and that by Scripture. For it is written (ſay you) God hath appointed Chriſt ouer all things the head of the Church, which is his body. Epheſ. 1.22.23.
I anſwere. You ſpeake of eueryevery particular viſible Church, and the Apoſtle here of the inuiſible Church, which is Catholicke or vniuerſall: part whereof is now in heauen, and part on earth, as verſe 10. For confirmation whereof alſo ſerue theſe words▪ verſe 22. God hath appointed him ouer all things. How maketh this Scripture then any thing for you? The inuiſible Church and company of the Elect is the body of Chriſt: Your propoſition is: EueryEvery true particular viſible Church is the body of Chriſt. Theſe are different propoſitions, and eueryevery babe may ſee, the former of theſe is no proofe of the latter: and that the former being true, this latter may notwithſtanding be falſe, That this Scripture is to bee vnderſtood of the inuiſible Church it is manifeſt by that hath been ſaid: Alſo, by the words next following in verſe 23. which is his body, euen the fulneſſe of him that filleth all in all things. Whereby we learne, that without the Church here ſpoken of, Chriſt Ieſus doth not account himſelfe full, perfect, and entire: but as it were maimed, euen as a head without a body. Such is his louelove to this church, and high account of it. But this fulneſſe to Chriſt doth the inuiſible Church bring: Of the inuiſible church therefore doth the Apoſtle here ſpeake. And marke how neither of the firſt words of your Propoſition are vſed here by Paul. He ſaith not eueryevery Church, as you doe, which might ſeeme to hauehave implyed that he had ſpoken of the viſ. Church or Churches: nor true Church, which had made it cleare on your ſide: For true cannot fitly be ſaid of the inuiſible Church, foraſmuch as there is no falſe inuiſible Church. OnelyOnly the word Church, he vſeth without any ſuch addition, which word in holy writ is indifferently vſed for the inuiſible, and viſible Church, as before I hauehave ſhewed: and here for the inuiſible, as the reaſons aforeſaide doe manifeſt. This Scripture therefore is preuerted by you, and maketh nothing for you. But bee it graunted that Paul ſpeakes here of the viſible Church, and that there is no abuſe of Scripture: at leaſt that if not here, yet 1. Cor. 12.27. he ſpeaketh of the Church viſible, yet neither will that helpe you: ſeeing the viſible Church cannot bee ſaide to bee the Body of Chriſt, but in reſpect of the Elect that are in the viſible church: now this will not profit you at all, for to vnderſtand theſe Scriptures of the viſible Church, as you will hauehave it, marke how your argument muſt be framed.
EueryEvery true viſible Church is the body of Chriſt, and hath him for the head thereof, in reſpect of the Elect therein:
The Church of England is not the Body of Chriſt, neither hath him for the head thereof in reſpect of the Elect therein:
Therefore the Church of England, is not a true viſible Church.
Thus your argument ſhould hauehave beene compoſed, and what is wanting, is to bee vnde…ſtood: and then wee anſwere you, by denying your aſſumption, and doe affirme that the Church of England is the body of Chriſt, and hath him for the head thereof in reſpect of Gods elect that be in it. And in this ſence alſo as well as in the former, the ſame may be ſaid of vsus that Paule ſaide of the Corinthians, Yee are the body of Chriſt and members for your part. And here I cannot chuſe but wonder at the extre…me folly of this ma…: Who prouing that the Church of England is not the body of Chriſt, neither hath him for the head thereof, whereas he ſhould direct his ſpeech againſt the go…ly among vsus, and prooue tha… they are not the Body of Chriſt, nor hauehave him for their head, in ſtea… thereof he doth direct it (to vſe his owne words) to our prophane people: Counterp. 128mockers and contemners of Religion, that blaſpheame God and his holy name euen in the ſtretes as they walke: ſuch as call themſelues the damned crewe, Familiſts, Atheiſts, and all other ſorts of miſcreants and wicked liuers. Theſe children of wrath, (ſaith he) this ſinfull generation, cannot poſsibly be members of the Body of Chriſt, nor hauehave him for their head; ſeeing they are not partakers of his life and ſpirit, nor called to his faith; neither admitteth he any ſuch vntounto him, vntill they repent: he hath no concord with Belial, therefore not with the children of Belial: the members of his glorious body, muſt not be the dead, ſtinking and abhominable members of Sathan. Light and darkeneſſe, heauen and hell, will as ſoone bee vnited together. And in this path doe t…ey all tread.
Thus can I prooue that the church of the Iewes, as in other ages, ſo namely in Dauids time, and in Iſaiah his time, was a falſe Church: for as much as the Iewes then were a prophane people, Iſa. 2.3…mockers and contemners of Religion, &c. Of the Church in the one of theſe times this complaint was taken vp: Ah, ſinfull nation, a people lad…n with iniquitie, &c. And of the other this: Helpe Lord, for there is not a godly man left, &c. Theſe children of wrath, (might I now argue with you) this ſinfull generation could not poſſibly b…e members of the body of Chriſt, nor hauehave him for their head: and therefore was not a true, but a falſe Church. And marke heere gentle Reader I pray thee, how this man affirme…h: firſt, That all of the viſible Church are members of the Body of Chriſt. Secondly, (but more truely) that all the members of the body of Chriſt, are partakers of his life and ſpirit: ſo as whoſoeuer doeth not participate with this life and ſpirit, is no member. But with this l…fe and ſpirit the inuiſible Church onelyonly, and company of the Elect (I meane ſo many of them as are effectually called) doe partake, as before I hauehave prooued: Therefore not the viſible, but the called of the inuiſib…e Church are members of the body of Chriſt, and make that body whereof Ieſus is the h…ad. And hereby he excludeth and ſhutteth out of the viſible Church all reprobates, all hypocrites and wicked men, as well ſecret as open wicked, and maketh it to conſiſt onelyonly of godly or righteous men indeede, or if you will of the El…ct alone. For ſaith he, all the members of the true viſible Church, are members of the Body of Chriſt, not dead, but liuing members, partaking with the ſpirit and life of Chriſt: But no r…probate, hypocrite, or wicked man is a liuing member of the Body of Chriſt, partaking with the ſpirit and life of Chriſt: Ther…fore none ſuch are of the true viſible Church. Againe, onelyonly the Elect, and ſincere or truely godly are ſuch liuing members. Therfore onelyonly ſuch (by your wiſe doctrine) are of the true viſible Church. Moreouer obſerue heere, that by this mans doctrine in the true viſible Church there are no children of the diuell. For ſaith he▪ Chriſt hath no concord with Belial, therefore not with his children: Againe, All the members of the true viſible Church are members of Chriſt his glorious Body: But the dead, ſtinking, and abhominable members of Sathan, are not members of Chriſts glorious Body: therefore not of the true viſible church. Wherevpon fo…loweth that all of the true viſible Church are the children of God, and ſo heires of ſaluation: for if children, heires: And particularly that Cain, Iſmael, Eſau, Saul, Abſalom, Iudas, and the Scribes and Phariſees were the children of God, and are ſau…d: for all theſe were members of the true viſible Church. And tell me M. Ainſworth, y…u that will hauehave no children of Beliall; no dead, ſtinking, and abhominable members of Sathan, members of the true viſible Church, but require that all the members of the viſible Church, bee members of the glorious Body of Chriſt, hauing him for th…ir head: f…r which cauſe you condemne the Church of England for a falſe Chur…h, becauſe in it there be many dead and rotten members: tell me (I ſay) in your next Treatiſe, firſt: whether this reaſon of yours proues not (as is in part aforeſaide) as well the Church of the Iewes in Chriſts time, as alſo before, and after in the d…yes of his Apoſtles, to be a falſe Church, as we…l as ours. Secondly, whether Cain, Eſau, Iudas, and the reſt aboue named, were liuing members, part… king of Chriſt his life and Spi…it: or dead, ſtinking, and the abhominable members of Sathan: And this latter being true, which you cannot deny, whether dead, ſtinking, and abhominable members of Sathan hauehave not beene members of the true viſible Church: ſeeing theſe were no better members, and yet were all of the viſ. church. Marke alſo how in the former words hee requireth faith and repentance in eueryevery member of the viſible Church. And ſo he doeth a little before. The people of Englād in the beginning of Q. Elizabeths raigne, Counterp. 127.did not enter into the church by repentance & faith in Chriſt, but by the commandement of the Magiſtrate, were compelled vntounto the Church, Sacraments, and miniſtery. Now the Magiſtrates lawe cannot worke faith in any: Epheſ. 2.8. Rom. 10.17.ſeeing faith is the gift of God, and by his word onelyonly is wrought in mans heart. I hauehave told you before, and now tell you againe, that not faith and repentance, but the prof…ſſion of theſe, is neceſſary to the making of a memb…r of the viſible church: and that thereunto the Magiſtrates law and authoritie will drawe and perſwade men. Had you and the reſt of your ſocietie learned this, you would neuer then hauehave required theſe graces, nor ſuch holineſſe (at leaſt externall) in all the members of the viſible church as you doe. But it is no maruell though you requ…re faith and repentance (not in the iudgement of charitie, but in deede and veritie) in eueryevery member of the viſible Church, Communion of Saints. 321.and tell vsus elſe where, that this is the doore whereby a man muſt enter into the Church: conſidering you teach that the viſible Church is the Body of Chriſt, and that all the members of the viſible Church, are members of his miſticall body, and partakers of his ſpirit and life. For no vnbeleeuer and impen…tent perſon is member of the miſticall bodie of Chriſt. You now that require true faith and repentance in eueryevery member of the viſible Church, ſay, whether any of the viſible Church can be damned. For the Scripture ſaith, He that beleeueth is ſaued alreadie; hath paſſed from death to life. And that If the wicked returne from all his ſinnes which he hath committed, and keepe all Gods ſtatutes, Ezech. 18.21.that is, If he repent, he ſhall ſurely liue, and ſhall not die.
After many friuelous lines tending hereunto, that there is peace and agreement betweene Chriſt, and all of the viſible Church: That in the Church, among the members thereof; there is no hatred or enmitie, both which are palpably falſe, you drawing to an end of the proofe of your Aſſumption, vſe theſe words following. By this it may appeare, that Chriſt is no head of ſuch Antichriſtians, Pag. 130.nor of any other prophane wicked worldlings; ſeeing his ſpirit giues them not life and motion, but they are carried by the ſpirit of Satan that poſſeſſed them: neither can they bee knit vntounto him by ioynts or bands, as all his body and members thereof are: Therefore (ſaith hee) the Church of England is not the true Church of God.
Thus the ſecond time you tell vsus, and truely, That Chriſt his body, and all the members thereof, hauehave his ſpirit giuing them life and motion, wherby as by ioynts or bands they are knit vntounto him the head: But (againe ſay I) the called of the inuiſible Church only hauehave this ſpirit, by this ſpirit are knit vntounto the head Chriſt: They therefore onelyonly are the body of Chriſt, and to him vnited as the head. Againe, many of the true viſible Church, (that I ſay not the greateſt part therof) hauehave not this ſpirit cauſing in them this life and motion, thereby alſo as by ioynts or bands knitting them vntounto Chriſt the head, but in ſtead thereof are carried by the ſpirit of Satan that poſſeſſeth them, as hath often been ſhewed: Many therefore of the true viſible church, are not members of Chriſts body. And therefore alſo the church of England, may bee a true church, notwithſtanding there be many in and of it, who be not the members of Chriſts body, led by his ſpirit, but prophane wicked worldlings, carried by the ſpirit of Satan that poſſ…ſſeth them. You who teach that in the true viſible Church there be no prophane wicked worldlings, none that are carried by the ſpirit of Satan poſſeſsing them, and for this cauſe, will hauehave it to be a falſe church: anſwere me I pray you: Firſt, whether the Scribes and Phariſes were pro: phane, wicked, and worldlings: Ioh. 6.70. and 13.25.and whether they were carried by the ſpirit of Satan, yea or no: and namely Iudas, whom Ieſus calleth a Diuell, and of whom it is ſaid, that Satan entred into him. Secondly, whether all the Diuels children, bee not carried by his ſpirit. And let this ſuffice for anſwere to your firſt argument. The ſecond followeth. Argument, 5
EueryEvery true Church of God hath Chriſt for the Mediator and Aduocate of the ſame. For it is written. There is one God, Counterp. 132.and one Mediator betweene God and Man, which is the man Chriſt Ieſus. 1. Tim. 2.5. 1. Ioh. 2.1.And if any man ſinne, we hauehave an Aduocate with the Father Ieſus Chriſt the iuſt: Neither is there ſaluation in any other; for among men there is giuen no other name vnderunder heauen, wherby we muſt be ſaued. Act. 4.22.
But the Church of England hath not Chriſt for the Mediator and aduocate of the ſame:
Therefore the Church of England is not the true Church of God.
Paralleles 86.In like manner M. Smith reaſoneth againſt vsus: The true Church hath Chriſt for their Mediator: But your aſſemblies hauehave him not for their Mediator: Therefore they be falſe Churches.
Anſw. I anſwere: True it is that Chriſt is the Mediator and Aduocate of eueryevery true Church, that is, of eueryevery ſeuerall congregation or company of true beleeuers: but that hee is ſuch to eueryevery true viſible Church, as you meane, I vtterly deny. And grant that it might be ſaid, That Ieſus is the Mediator and Aduocate of eueryevery true viſible Church, it muſt needs bee in reſpect and with relation had to them vvho be of the inuiſible Church: which makes nothing for you, nor againſt vsus. Your Propoſition therefore is falſe, neither doe the teſtimonies alleadged by you confirme it. They onelyonly proue, that Chriſt Ieſus is a Mediator betweene God and man, and an Aduocate to the Father for him. Who in their wits but you and your Diſciples, by (man) in Timothy will vnderſtand the viſible Church; or eueryevery true viſible Church; and not rather the inuiſible Church, and all of mankinde who be of Gods elect, whoſe alone Mediator and Aduocate Ieſus is. The Papiſts may more probably by (man) vnderſtand all mankinde, and make Ieſus the Mediator of all men, as they affirme that he died for all men, then you the viſible Church, ſeeing the letter of the Scripture here maketh for that expoſition. And ſurely the one is as true as the other. As little doth the place of Iohn auaile you. For neither doth he ſay, That Chriſt is the Aduocate of the viſible Church or of eueryevery true viſible Church, which is that you are to proue, and make your vnaduiſed Reader beleeue you doe proue, when you doe nothing leſſe. Nay, your Propoſition may be conuinced by this Scripture, ſo farre is it from confirming and ſtrengthning of it. For whoſe aduocate Chriſt is ſaid here to be, for their ſins in the next verſe) he is ſaid to be a propitiation: But he is a propitiation onelyonly for the ſinnes of the Elect or inuiſible Church, which your ſelues will not deny: Therfore the Aduocate onelyonly of the inuiſible Church, and conſequently not of the viſible. When Iohn had ſaid that Ieſus Chriſt is our Aduocate, he addeth, And he is the propitiation for our ſinnes, 1. Ioh. 2.2.and not for ours onelyonly, but alſo for the ſinnes of the whole world If by the whole world you vnderſtand the whole viſible Church, as by your alleadging of this Scripture for proofe of your Propoſition you ſeeme to doe, you muſt needs doe, or elſe cry peccaui, for alleadging it, then wil the whole Chriſtian world reiect this your exp…ſition. And know ye that that which is h…re ſaid by Iohn is as true of the whole world, as of the whole viſ. Church: and that Chriſt is and ſhall as ſoone be a propitiation, and aduocate for the ſinnes of the whole world, as an Aduocate for the whole viſible Church. The truth then is that by (world) here is meant, all whoſoeuer in the world beleeue in Chriſt, Iewes or Gentiles; or all Gods elect throughout the whole world. For their ſinnes Chriſt Ieſus is ſaid to bee a propitiation, and for them onelyonly is he an aduocate. And this is confirmed by Paul. Rom. 8.33. Who ſhall lay any thing to the charge of Gods choſen? It is God that iuſtifieth. Who ſhall condemne? Meaning, any of this choſen generation. Implying that it is not poſsibl… that any of them ſhould be damned. And why? Becauſe for all of this ſocietie, as onelyonly for them) Chriſt died, and roſe againe and maketh requeſt alſo for them. If now one aske the queſtion, for whom Chriſt d…ed, for whom he roſe againe, and for whom he maketh interceſsion: the anſwere is readie, for Gods choſen, which be th…y we call the inuiſible Church. But you giuegive vsus an other anſwere, and ſay he is the Aduocate and maketh interceſsion for the viſib…e church. You may as well and truely ſay, that Chriſt died for the viſible church. For by this Scripture it is cleere, that hee is an Aduocate and maketh requeſt to God his Father for them for whom hee died. But he died, Co…feſsion of faith 26.ſay you elſe-where, for the elect onelyonly: therefore as Adu…cate hee maketh requeſt on…ly for the elect. And by conſequent Ieſus is not the Aduocate of the viſ. church, as you teach: except the viſ. church be the ſocietie of the elect, and the viſible, and inuiſible church be all one.Verſe 20. In the 17 of Iohn our Sauiour ſaith, I pray not for theſe alone, meaning the eleuen Diſciples, but for them alſo which ſhall beleue in me through their word: But the elect and inuiſible church onelyonly beleeue in Chriſt,Tit 1.1. Act. 13.48. wherevpon faith is called the faith of Gods elect: and in the Acts it is ſaid, As many as were ordained to eternall life, beleeued: Therefore the elect and inuiſible church onelyonly hauehave Chriſt Ieſus for their Aduocate. Thus we ſee your firſt proofe of the Propoſition maketh nothing for you, the ſecond greatly againſt you, helping to conuince you. Let vsus now here your third and laſt teſtimonie, taken out of Act. 4.12. Neither is there ſaluation in any other, for among men there is giuen no other name vnderunder heauen, whereby we muſt be ſaued. Here is no mention of the viſ. church, nor yet of Chriſts Mediation, nor interceſsion, but onelyonly of ſaluation by his meanes. How can this Scripture then make for the confirmation of your Propoſition? But happely you will hauehave it, That Chriſt is likewiſe the Sauiour of the viſible church. For I am very ſure that whoſe Mediator and Aduocate Chriſt Ieſus is, their Sauiour he is, and giueth ſaluation to them all. But (ſay you) he is the Mediator and Aduocate of the viſ. church. Therefore he is the Sauiour of the viſ. church, and giueth ſaluation to all of that fellowſhip.
As your Propoſition, ſo your Aſſumption, to wit, That the Church of England hath not Chriſt for the Mediator and Aduocate of the ſame, is likewiſe falſe. For the whole company in England that by faith are vnited vntounto Chriſt, and by louelove one vntounto another, and they onelyonly, are the church of England: and all ſuch hauehave Chriſt for their Mediator & Aduocate. As for the wicked they are as S. Iohn ſpeaketh,1. Ioh. 2.19. among vsus, but not of vsus; in the church, but not of it: as the tares that grow in the field, and among the wheate, are notwithſtanding your commingling vvheate,Counterp. 132: nor ſo to be called. But by Church here as before in your propoſition, very ignorantly you vnderſtand the viſible church, and with many words goe about to proue, That the viſ. church of England (if I may ſo ſpeake) hath not Chriſt for the Mediator and Aduocate of the ſame. Here you tell vsus againe, of them among vsus, who be prophane, ſcoffe at repentance, and ſcorne at all admonition, deſpiſe wiſedomes counſell, and ſuch as reproue, they turne againe, and rent them. And as in the proſecution of the former Argument you proue, That ſuch vile men are not the body of Chriſt, neither hauehave him for their head, ſo here that Ieſus is not the Mediator and Aduocate of ſuch, but of a more holy ſocietie. In like manner you deale in your three other Arguments following. Argument, 6.7.8. EueryEvery true Church of God (ſay you) hath Chriſt for the King, Prieſt, and Prophet of the ſame: The Church of England hath not Chriſt for the King, Prieſt & Prophet of the ſame: Therfore the church of England is not the true Church of God. This which I hauehave contracted into one, you make three Arguments of: and the Aſſumption of thoſe three you proue in that maner you do the two former Aſſumptions: wherin you might hauehave ſaued a great deale of labour, ſe…ing we all confidently hold, That the vile and abominable among vsus, Mat. 13.25.are not of the church of England▪ but tares ſowed among the wheat by the enemie, while men ſlept. And therfore we account them not the body of Chriſt, nor to hauehave him for a Mediator, and Aduocate, and for their King, Prieſt, and Prophet? What meane you then at large to purſue the proofe of that we deny not? But I will be more wiſe then ſpend any more time in anſwer to your reaſons. OnelyOnly I will ſhew, That Chriſt Ieſus is not the King, Prieſt, and Prophet of the viſ. Church, Generally I proue it thus.
Whoſe Mediator Chriſt Ieſus is, their King, Prieſt, and Prophet he is:
But Chriſt Ieſus is the Mediator onelyonly of the elect, or inuiſible Church:
Therefore onelyonly of the elect or inuiſible church is Chriſt Ieſus, King Prieſt, and Prophet. And conſequently not of the viſ. church. Or thus.
The Propoſition of theſe two Arguments, is hereby plaine, in that theſe are the parts of Chriſt his mediation. The Aſſump. tion needs no proofe. That this you here teach is falſe, may further be proued by your owne doctrine: and thus.
Whoſe King, Prieſt, and Prophet Chriſt is, for them in that he is their Prieſt he died, and maketh interceſsion: To them in that he is their King, hee doth apply and make effectuall his prieſthood: Them likewiſe he gouerneth by his word and ſpirit; them hee defendeth, ſpecially from all ſpirituall enemies, and them he will exalt to the communion of his eternall kingdome. But Chriſt died for, and maketh interceſsion, hee alſo applyeth his prieſthood onelyonly to the elect, gouerneth by his Word and Spirit, defendeth, and thus highly exalteth the elect alone, …s might be made euident out of the ſacred Scriptures if it neede: Therefore he is King, Prieſt, and Prophet onelyonly of the elect and inuiſible Church.
Counterp. 147This may bee proued alſo by M. Ainſworths owne words: Thirdly, ſaith hee, the Church of England hath not Chriſt for the King thereof, becauſe the people of that Church were and are (euen by the confeſsion of our aduerſaries) of all ſorts of people, as well wicked as godly, and ſinnes of all ſorts do abound and raigne among them, that if the good lawes of the common wealth did not repreſſe them, there would be no liuing in peace among them. Such prophane worldly people, are not the ſubiects of Chriſt, his kingdome is not of this world, neither is it for the open wicked, but for the repentant and beleeuing, for the poore in ſpirit, the meeke, the mercifull, the perſecuted for righteouſneſſe ſake, not for perſecuters, haters, and contemners of the truth. In which words you frame vsus this reaſon againſt your ſelues.
Chriſt is not King of a prophane worldly people, neither are ſuch his ſubiects but onelyonly of an holy and heauenly people, of the repentant & beleeuing, of the poore in ſpirit, the meeke, the mercifull, the perſecuted for righteouſnes ſake:
But the elect and inuiſible Church onelyonly are this holy and heauenly people, &c.
The Elect therefore and the inuiſible Church onelyonly are the ſubiects of Chriſt, and hauehave him for their King.
Pag. 148.Againe ſay you a little after. If they had Chriſt for their King, his truth, his word, would make them free, hee would make them alſo Kings and Prieſts vntounto God his Father: that howſoeuer the ſuppreſsing & aboliſhing of this vnruly Hierarchie with their many abominations is to be left vntounto the Magiſtrate who onelyonly hath power from God to execute this vengeance, yet eueryevery man ſhould deliuer his owne ſoule, abſtaining from errour, falſe worſhip, ſuperſtition, popiſh thraldome, & all other euill whatſoeuer, though with affliction, bonds, baniſhment, &c. and ſtand faſt in the libertio wherewith Chriſt hath made him free, without yoke of thraldome. For he will reigne in the midſt of his enemies. Satan and ſinne hee hath ſubdued, as for himſelf, ſo for all his people and ſubiects, whom he hath redeemed out of all Satanean & Babylonian bondage, that ſinne ſhould reigne no more ouer them. Thus I from hence argue againſt you.
They who hauehave Chriſt for their King, his truth doth make them free, he makes them alſo Kings and Prieſts vntounto God his Father:
But Chriſt performeth this to the elect and inuiſible church onelyonly, as is plaine by thoſe two teſtimonies your ſelfe quote in the margent, Ioh. 8.32. Reu. 1.6.
The elect therefore and inuiſible Church onelyonly hauehave Chriſt for their King.
Secondly.
Their King Chriſt Ieſus is, who abſtaine from errour, falſe-worſhip, and all other euill whatſoeuer, deliuering thus their owne ſoules:
But the elect and inuiſible Church onelyonly abſtaine from eueryevery euill way, and deliuer their owne ſoules:
Therefore the elect onelyonly hauehave Chriſt Ieſus for their King.
Thirdly.
They onelyonly are the people and ſubiects of Chriſt, and hauehave him for their King, for whom hee hath ſubdued Sathan and ſinne, and whom he hath redeemed out of all Satanean bondage, that ſinne ſhould reigne no more ouer them:
But Chriſt hath ſubdued Sathan and ſinne, onelyonly for the elect and inviſible Church, and them alone hath he redeemed out of all Satanean bondage, that ſinne ſhould reigne no more ouer them:
Therefore the elect and inuiſible Church onelyonly are the people and ſubiects of Chriſt, and hauehave him for their King. Thus what you build with the one hand, you put downe apaſe with the other.Epheſ. 4.8.11. Heb. 3.6. Yet do not I deny that Chriſt hath appointed the offices, and officers, and giuen lawes to the viſ. church, by and according to which only it ought to be gouerned, & that in th…s reſpect he is the onelyonly King thereof. Alſo,Mat. 28.18. Reu. 17.14. in that all power is giuen vntounto him in heauen, and in earth, and is King of the whole earth, being King of Kings: thus likewiſe hee is King of the viſible church. And as King, hee defendeth it from the enemies thereof for his own glory and name that is called vponupon them, & for his elect ſake, that are among them. And laſtly in this reſpect he is alſo King of the viſible church, that theſe rebels and enemies of his, that will not ſuffer him to reigne ouer them neither regard his lawes and ſtatutes he will take vengeance of them and deſtroy them. Thus I acknowledge our Lord is King of the viſible church, but not ſo, a he is King to them, to whom he is Prieſt and Prophet as you doe affirme. Come we now to the ſecond part of the aforeſaid propoſit on,Counterp. 141. and to M. Ainſworth his 4. argument.
EueryEvery true viſible Church hath Chriſt for the Prieſt of the ſame:
The viſ. Church of England hath not Chriſt for the Prieſt of the ſ…me:
Therefore the Church of England is not a true viſible Church.
I de…y your propoſition, which to be falſe, I doe thus make manifeſt. If Chriſt Ieſus be the Prieſt of the viſible Church, then Chriſt died for the v…ſible church, and maketh interceſsion for all of that ſocietie: for doubtleſſe hee performed all the parts of his Prieſthood, for them to whom he is a Prieſt If Chriſt now died for the viſible church, then all of the viſible church ſhal be ſaued, and none of them damned: for Chriſts death ſhall be effectual to ſaue all thoſe from perdition, for whom he died, Who ſhall condemne (ſaith the Apoſtle) It is Chriſt which is dead. Rom. 8.34.Intimating that none of thoſe can poſsibly be damned, for whom Chriſt died. Now the aforeſaide inference is falſe, ſeeing there be many reprobates of the viſible church, for which Chriſt neither dyed nor maketh interceſſion: and therefore is that falſe from whence it is inferred & deduced: Nay I will diſproue this by your owne words. In the 32. p. of your confeſsion of faith, thus you write. Touching his Prieſthood Chriſt hath appeared once to put away ſinne, by the offering of himſelfe: and to this ende hath fully performed and ſuffred all thoſe things by which God might be reconciled to his Elect. From hence I reaſon thus.
If Chriſt in that he was a Prieſt hath by the oblation of himſelfe taken away the ſinne of the Elect onelyonly, and reconciled vntounto God onelyonly the Elect, then is hee the Prieſt onelyonly of the Elect, or inuiſible church:
But Chriſt in that hee was a Prieſt hath by the oblation of himſelfe taken away the ſinne of the Elect onelyonly, and reconciled to God onelyonly the Elect:
Therfore Chriſt Ieſus is the Prieſt only of the Elect, or church inuiſsible: and by conſequent not of the viſsible church, as you affirme.
The Propoſition is ſo cleere in it ſelfe, that it needes no proofe The Aſſumption is prooued by your owne confeſſion: Though you doe not vſe this word (onelyonly) yet muſt it nec…ſſarilie bee vnderſtood. This your ſelfe, alſo M. Ainſworth doe further confirme,Counterp. 141. The Church of England (ſay you) hath not Chriſt for the Prieſt, or Sacrificer of the ſame: Becauſe the gifts, and ſacrifices which it offereth vntounto God, are not preſented and offered vntounto him by Chriſt, neither is this Church reconciled vntounto God by him, from hence alſo I argue thus.
Whoſe ſpirituall ſacrifices Chriſt doth preſent and offer vntounto his father, their prieſt he is.
But the ſpir…tual ſacrifices of the elect and inuiſible church onelyonly doth Chriſt preſent and offer vntounto his Father.
Therefore Chriſt is the Prieſt of the elect and inuiſible church onelyonly.
Agai…e.
To proue that Chriſt is the prophet of the inuisible church, this (in a word) may ſuffice: To what ſociet e ſoeuer he is king a…d prieſt, to the ſame hee is a prophet: But to the inuisible church onelyonly he is a king and prieſt: Therefore a prophet, the Propoſition needes no proofe. The Aſſumption hath alreadie beene prooued. This likewiſe may be co…firmed by your own lines, and therefore I may well be ſparing of mine.Counterp. 139. Moreouer the church of England wanteth part and communion with Chriſt in that propheticall office, which he hath imparted to his people, namely power and freedome to witneſſe, profeſſe, practiſe and holde forth the word of life, and all that Chriſt hath commaunded. And therefore concludeth he: The church of England hath not Chriſt for the prophet thereof; from hence I reaſon thus.
To that church or company of men whatſoeuer which hath power and freedome to witneſſe, profeſſe, practiſe, and hould forth the word of life, and all that Chriſt hath commanded, to them onelyonly is Chriſt a prophet.
But this power and freedome hath the inuisible church onelyonly:
Therefore of the inuiſ. church onelyonly is Chriſt a Prophet.
The propoſition is your own. The aſſumption is very cleare: for though all of the visible church, and many reprobates hauehave power to profeſſe, yet onelyonly the Elect hauehave the abilitie to practiſe the word of God, and to obſerue all that Chriſt hath commanded: that is, earneſtly endeauor to obſ…rue and keepe the cōmandements of God & Chriſt in all things: which is that we call euangelicall obedience. This obedience wherof our Lord ſpeaketh, Mat. 28.20. Teaching thē to obſerue all things whatſoeuer I hauehave commaunded you, is proper (I ſay) to the elect, and cannot fall into any reprobate. But theſe words of Ieſus you vnderſtand of the politie of the church, and being generall you reſtraine to all things concerning eccleſiaſticall gouernment. Whereupon it is that in the words immediatly following the former, you tell vsus of admonition, reprehenſion, and excommunication, and not a title of any other commaundement of Chriſt. But how doe you prooue this to bee the meaning of Ieſus: Till you be able to make this manifeſt, which I thinke will neuer be: I for my part will reiect this your gloſſe, and vnderſtand this Scripture more largely. And here in the ende of my Booke may that iuſtly be retorted vponupon M. Ainſworth, which he vniuſtly in the beginning of his Counterpoyſon doth auouch againſt vsus.Counterp: epiſt. I hauehave alſo produced their own teſtimonies againſt them, that the Saints on earth may ſay: Their rocke is not as our rocke, euen our enemies being Iudges. Deut. 32.31.And if they will yet reſiſt, the world may ſee, they are condemned by themſelues.
For theſe reaſons you condemne our churches, and holde them to be falſe viſible Churches: whereupon you doe ſeparate. It had bene fit you had better informed your ſelues in the doctrine of the Church, and learned firſt what a true viſ. church is, and what a falſe: and to hauehave bene able to diſcerne and put a difference betweene the inviſible, and viſ. Church, and the Scriptures concerning them, before you had thus preſumptuouſly taken vponupon you to condemne our congregations to be falſe Churches. My brethren you take to much vponupon you. You condemne and ſpeake evill of thoſe things ye know not. See to it. Remember alſo that this definitiue ſentence you hauehave giuen of our churches is not in a corner, where ſome fewe onelyonly might heare, and ſpread the ſame: but in the ſtreets, yea in the high ſtreete, among the preſſe, and entering of the gates, or rather vponupon the houſe toppe, (as Abſalom abuſed his fathers concubines) ſo as whoſoeuer hath an eare, except hee ſtoppe it, cannot chuſe but heare it, both in this age preſent, and in the ages ſucceeding. O that you were wiſe to conſider of theſe things.
To the aforeſaide arguments M. Ainſworth addeth two other, which he inferreth vponupon the former, …nd as a bui…ding erected vponupon this foundation, That our church is a falſe church. The drift of the one is to prooue, That men ought to ſeparate from our Church and hauehave no cōmunion with it, ſeeing it is a falſe Church: of the other, That our Miniſters, are no true Miniſters of Chriſt, and therefore not to be heard. I doe not meane to anſwere the ſaide Arguments: for that is needleſſe: conſidering what a ſandie foundation they ſtand vponupon, as appeareth by the aforeſaide tractate: but will onelyonly retort them vponupon themſelues,
That Church (ſa…th hee) which is not the true Church of Chriſt and of God, Counterp. 150ought not by any true Chriſtian to bee continued or communicated with; but muſt be forſaken and ſeparated from, and a true Church of God ſought and ioyned vntounto, where Chriſt and ſaluation by him, may vndoutedly be had. Becauſe wee are willed to abſtaine and ſeparate from the falſe Church, 2. Cor. 6.14.17. Reu. 18.4. Hoſ. 4.15. Iſa. 48.20, Ier. 51.45. Zach. 2.6.7. 1. Cor. 10 20.21. &c. Wee are willed alſo to ſeeke and ioyne vntounto a true Church. Deut. 12.5. Song. 1.6. Ier. 50.4.5. Iſa. 65.9. Pſalm. 26.5.6. & 87.2.5.6. Act. 2.47.
But the Church of England is before proued not to be the true Church of Chriſt and of God: Therefore it ought to bee ſeparated from; and a *To wit theirs for none othe… I dare be bold to ſay doe they hold for a true Church, if they which freely profeſſe what herein they thi…ke.true Church ſought for▪ and ioyned to, of ſuch as would be ſaued.
This I returne vponupon them thus.
That church which is a true church ought to be continued or communicated with, and muſt not be forſaken and ſeparated from: becauſe wee are commaunded to abſtaine and ſeparate from a falſe Church onelyonly, 2. We are commanded to ſeeke and ioyne vntounto a true Church:
But the Church of England is before prooued to bee a true Church:
Therfore the Church of England ought to be cōtinued and communicated with; and muſt not bee forſaken and ſeparated from:
His other Argument concerning our Miniſters is this.
Theſe Miniſters which hauehave and execute the miniſtery of a falſe Church, are not the true Miniſters of Chriſt, and conſequently not to bee heard or obeyed as Shepheards of our ſelues. Becauſe the miniſterie of a falſe Church, muſt needes be falſe alſo, ſeeing the Church hauing no intereſt in Chriſt, can hauehave no intereſt in a Chriſtian Miniſtery. Beſides Chriſt hath giuen his miniſterie to his owne Church onelyonly, Epheſ. 4.11.12.14.15.16. 1. Cor. 12.27.28. See alſo, Ioh. 10.1.4.5. Act. 20.28. Ioh. 21.15.16.
But all the Miniſters of the Church of England, hauehave and execute the miniſterie of a falſe Church; for ſo by the former arguments that Church is prooued:
Therefore they are not the true Miniſters of Chriſt, and conſequently not to be heard or obeyed as Shepheards of our ſoules.
Hereupon I reaſon thus.
Theſe Miniſters which hauehave and execute the Miniſtery of a true Church, are the true Miniſters of Chriſt, and conſequently to be heard and obeyed as Shepheards of our ſoules. Becauſe the miniſtery of a true Church, muſt needes be true alſo: ſeeing the Church hauing intereſt in Chriſt, hath intereſt in all the gifts hee beſtoweth vponupon his church, and hath therefore intereſt in a Chriſtian miniſtery. Beſides, Chriſt hath giuen his miniſtery to his owne church, ſo that Chriſts church is not deſtitute of his miniſtery: Epheſ. 4.11. & 1. Cor. 12.28. &c.
But the Miniſters of the church of England, hauehave and execute the miniſtery of a true church; for ſo by the former arguments contained in the 8. Chap. of this Booke that church is prooued:
Therefore they are the true Miniſters of Chriſt, and conſequently to be heard, or obeyed as ſhepheards of our ſoules.
To this argument, (and demonſtration as M. Ainſworth thinketh) he addeth this Epiphonema: For the further deſcryi…g of the falſe miniſtery of this church, I referre thee (good Reader) to a Treatiſe lately publiſhed intituled, Reaſons and Arguments proouing that it is not lawfull to heare the miniſtery of England. And to another heretofore publiſhed, called a Treatiſe of the Miniſtery of the Church of England. And thus endeth hee his Treatiſe.
I anſwere, that to theſe Reaſons and Arguments, M. Wutton hath re…urned an anſwer, and ſent it ouer to M. Iohnſon the Authour of them about three yeeres ſince, expecting a…l this while his reply. But hetherto we heare of none, and it is very likely neuer ſhall. If not iuſtifying your Arguments, you proceede ſtill to auouch, that our miniſterie is a falſe miniſterie, notwithſtanding the vanitie of your Arguments to this ſaide purpoſe bee diſcouered, your conſciences conuinced, and mouthes ſtopped: all the world may plainely ſee you neither louelove, nor contend for the trueth: but louelove more the praiſe of man, then of God, and therefore doe contend.
Thus much of the Church, and of the different points betweene vsus and you eoncerning the ſame. That little which is heere ſaide of our Miniſtery, is (as you may ſe…) vponupon occaſion and by the way. Truely I much deſired to hauehave added ſomething heere in d…fence of our Miniſtery, and anſwere to your ſophiſmes: but for diuers reaſons whereof ſome be mentioned in the epiſtles dedicatorie, I thought good to forbeare, and at this preſent to ſay no more.