A TREATISE OF THE CHURCH. WRITTEN AGAINST them of the Separation, commonly called BROWNISTS. Wherein the true Doctrine of a visible Church is taught, and the Church of England, proved to be a true Church. The BROWNISTS false doctrine of the visible Church is convinced; their shameful perverting of the holy Scriptures discovered, their Arguments to prove the Church of ENGLAND a false Church answered.  PROV. 13.10. Only by pride doth man make contention: but with the well advised is wisdom. PROV. 14.15. The foolish will believe every thing: but the prudent will consider his steps. 
LONDON, Printed by William jones, dwelling in Redcrosse street. 1617.   

TO THE CHURCH OF ENGLAND GRACE. AND peace from God our Father, and from our Lord jesus Christ.  
IT is not unknown to them that are acquainted with the writings of the Brownists, how every where they charge our Church to be a false Church, an Antichristian Church, and consequently the Synagogue of Satan: and our particular or parish assemblies, false visible churches. They apply unto us, and that often, 2. Cor. 6.14.15. & Revel. 18.2.4. and so equal us, with as gross Idolaters as ever were, heathen and Antichristian We are darkness itself, wherewith the light hath no communion: We worship Belial, not Christ: We are if not a root of miscreants, 
Counterp. in the Epistle defence of the Church and Minist. of Engl. 6. Counterp. 266. and in the Epistle. Parallels 26. Apology 209.  yet a misceline multitude of believers & infidels: We are the habitation of devils, the holds of all foul spirits, and the cage of every unclean and hateful bird: We are Vr of the Caldees, Babylon, Egypt, and Sodom, out of which they must go that will be saved. They tell us further that Rome is our mother, and our Church one of her daughters: And as is the mother, so is the daughter: both harlots. Shall we hear our Church which is the mother of us all, nay, the Churches of Christ, thus blasphemed and evil spoken of, and that not in a corner, but upon the house top, as Absalon abused his father's Concubines: so as all men may hear; the present world; and the ages succeeding: and hold our peace? God forbidden. So doing we shall show ourselves rather bastards, then natural children. Can a son endure to hear his mother slandered, and reviled, and his bowels not be moved within him, and his tongue also to speak in her defence? Verily he that is such, honoureth not his mother, as the law of God, and nature doth bind him. And this is it my dear mother, reverend, and holy, that hath thrust me forward to write this Treatise in thy defence. I thought indeed with myself a long time that this would better beseem some of my elder brethren. I considered the strength, skill, and forwardness of the adversary to fight without wearisomeness: and mine own great weakness, 
M. johnson, Ainsworth, Smith, Ro●inson, for against all these I deal in this treatise.  that they with whom I was to have this conflict were ᵇ divers: myself but one, and that a little one: but such (through the grace of God) was my love to this part of his holy truth, and hatred to error, that I was able to stride over them all.  
And beginning first with a little Treatise against them of the Separation in the defence of our Ministry, Liturgy, and Discipline, (moved thereunto by the continual grief and vexation my soul was in, to see so many round about me to separate) I considered that they keep much ado about a true visible Church, and a false, accusing us ever and anon to be a false Church. Hereupon I thought it very requisite rather to examine their doctrine of the Church, (which I found to be the very foundation of all that they have written in this question) and to make trial whether that were true or false.  
I know that many will be apt to imagine, that I have said little or nothing against the Brownists and their Separation: because I do not in this book answer their objections touching our Ministry, Liturgy, and Discipline. But these men forget, that the main point of controversy betwixt the Separists and us, is: Whether our Church be a true, or a false Church. If the Church of England be a true Church, as we confidently affirm: Then is the Brownists separation (by their own confession) sinful: the Scriptures alleged by them to that end perverted; their speeches against our Church blaspheamous; and all their arguments concerning our Ministry, Liturgy, and Discipline, so many sophistications. Then also, is their ealling upon men, to separate from us, and to go out of Babylon, no more to be regarded, than the barking of dogs in the street. But if our Church be a false Church, which they contend for: then we acknowledge their separation to be lawful, and their reasons concerning our ministery, Liturgy, and Discipline, to be found and substantial. Hereupon than all doth rest, as a house upon the foundation: which being overturned, the whole house (we know) falls to the ground. To this end I have in this Treatise endeavoured two things principally. First, by divers arguments I prove that the church of England is a true Church, and our parish assemblies (as they are constituted by law) true visible Churches. Secondly, I have answered their Arguments, whereby they would prove it to be a false church, and namely those which lately and at large are by M. Ainsworth enforced against us in his Counterpoison.  
Let none of my elder brethren be offended at this I have done. What though this cause be not by me so well managed as it deserves. Accept of it nevertheless. I have done my best: and God requireth but according to that a man hath, and not according to that he hath not. Let not man desire more. If any demand of me, why I, the most unfit and unable of a thousand, in the midst of so many great Divines, famous for learning, have undertaken the defence of our Church, which had well beseemed the chiefest of them: I answer, that seeing them silent, I could not hold my peace. And that I being by the providence of God cast into the midst of these Separistes, that (towards the Northern parts) did lately spring up, had thereby many more occasions to move & prick me forward to this business, than other of my brethren have had. Thus God who in his secret counsel had purposed and appointed me to this service, made a way thereunto. And it will abundantly content me, if that whatsoever it is I have performed, be approved of God, and acceptable to thee my reverend and gracious Mother: whose next to my Father, wholly I am, devoted to thy service.  
JOHN DAYRELL.   

TO ALL SUCH AS PROFESSING THE FAITH AND OBEDIENCE of Christ have separated themselves from the Churches of ENGLAND.  
HAVING just occasion of late to look into your books, I found that there are four causes alleged for your Separation, and that the principal of them all, concerneth the confusion, and mixture of good & bad in our church. We forsake (say you) your Church for this main corruption, 
Counterp. 3.  that all sorts of profane and wicked men, have been, and are, both they and their seed received into, and nourished within the bosom of your Church, contrary to the first covenant of our Redemption: contrary also to the example of all God's Churches since the world began, who always were separated from the ungodly as the Scriptures show. Thus speaketh M. Ainsworth: and M. Robinson after this manner. 
Answ. to a Censorious Epistle 35.  In these two respects principally, your Babylonish confusion of all sorts of people in the body of your Church without separation, and your Babylonish bondage under your spiritual Lords, the Prelates, we account you Babylon, and fly from you. Hereunto add that which M. Smith saith, in his Parallels: 
Pag. 23.  All Churches or assemblies of men, whatsoever professing Christ, and not separated from worldlings are false Churches, and so without: only the separated Churches are the true Churches, and are within. And in another place thus. A false worship, 
Daral. 14.  ministery, and government may be in a true Church, through ignorance and the like occasions: Which thus he amplifieth. 
Ibid. 15.  A true man may have a wooden leg, an eye of glass: so a true Church may have a false ministery, and worship, or government. Having therefore a desire to reclaim you (if it be possible) and bring you back again to our Churches, I thought I could bestow my pains no way more profitably, then in discovering unto you how weak and insufficient this is to ground your Separation upon. And this I have endeavoured to do in this Treatise.  
I have therein also both discovered and convinced sundry errors of yours, and your frequent and horrible perverting of the sacred Scriptures for the defence of them. And now I hearty pray you to consider, That the soul of man is in very great danger by embracing error, as well as by yielding to profaneness. That error in the mind, doth greatly hazard the salvation of man's soul; and that it is as fearful and dangerous a thing, to be carried about with every wind of doctrine, as to consent to sinners when they entice us. Hence it is that we are not only exhorted, that we sholud not believe every spirit, but try the spirits whether they are of God; 
1. joh. 4.1: 1. Thes 5.21.  that we should try all things, and keep that only which is good: but oft bidden to take heed that no man deceive us; 
Mat. 24.4.5.23, 24.  to beware of false Christ's, which if it were possible, should deceive the very elect: and to beware of false Prophets, meaning false Teachers: 
Mat. 7, 15.  which though they come in sheeps clothing, with a show of truth & holiness, that they may the rather deceive: 
Act. 20.29.  yet inwardly they are ravening wolves. I know this (saith Paul) that after my departing shall grievous wolves enter in among you, not sparing the flock. Whereby we learn, that as grievous and ravening wolves do prey upon and destroy the carcases of the silly sheep: so do false Teachers the souls of men. From hence also it is, that our Lord jesus hath as well forewarned us to take heed and beware of false doctrine, 
Mat. 16.6.12. Luke 12.15.  as to take heed and beware of covetousness. In both of these he useth a double caveat, because both of them are very dangerous to the soul; so as we have as great need to beware of the one as of the other. If the Lord had only said, Beware of false doctrine; he had thereby intimated that there is danger in believing such doctrine: but he iterating and doubling the caveat. 
Mat. 16.6. Mark 8.14.  Take heed and beware of false doctrine (which is also noted by two Evangelists) doth thereby imply the danger is very great. It is also to be observed that jesus compareth false doctrine to leaven, Take heed and beware of the Leaven of the Pharisees and Sadduces: teaching us thereby, that as a little leaven soureth the whole lump of dough, so a little false doctrine the whole mind. We need not go far to confirm this by examples. Who knoweth not that many among you, from Brownism have fallen into Anabaptism? Yourself M. johnson do acknowledge this in your answer to M. White: And I myself do know that M. Smith and those of his Church, at the first received only some few small and petty errors in comparison, holding still communion with us: but after in process of time grosser errors growing upon them they departed and separated from us, and are now by little and little fallen into a gulf of errors, as plainly appeareth by sundry of M. Smith's books lately published, and namely the Parallels; The differences of the Churches, of the Separation; and the Character of the beast. We may also remember, that error in the mind, is by the Holy Ghost compared to a Gangraine or Canker: 
2. Tim. 2.17.  which being in any part of the body, stayeth not there, but by little and little spreadeth itself further, and pierceth into the bones, not ceasing to enlarge itself until it hath brought destruction to the body. Even so it is with the soul, when error invadeth it, 
Tit. 3.10.  Reject him (saith the Apostle) that is an Heretic, after once or twice admonition: knowing that he that is such is perverted, and sinneth being damned of his own self. As if he should say: There is little or no hope of reclaiming heretics; such as be contentious and obstinate in their errors, but that all labour used to that end is in vain and lost. Their disease is almost incurable. For say that they be convinced, and in themselves do condemn that which they contend for: Yet are they usually so perverse and obstinate as they will continue still in their sin, maintaining their opinion against conscience. Yet notwithstanding saith Paul, let them be admonished once or twice, if happily they will amend: Which if they do not, after admonition thus given, have nothing to do with them. And do we not in experience see, how hard a thing it is to draw men from error, to the love and embracing of the truth? Be they Turks, Papists, Anabaptists, Familists, or whosoever that be wrapped in error? Certainly it is as easy a matter to draw covetous men from the desire of riches, voluptuous men from the love of pleasure; the proud man from his pride, and the drunkard from his drunkenness: as to bring a man entangled in error, to receive and acknowledge the truth. Of the former sort of these, if they have continued long in their sin, the Prophet saith thus: Can the Blacke-Moore change his skin? 
jer. 13.23.  or the Leopard his spots? Then may ye also do good, that are accustomed to evil. The same is no less true of all such who have dwelled and abide long in their errors. Beware therefore and fear (my dear brethren and countrymen) to continue still in your schism and errors, and hearken to the counsel of Solomon: 
Pro. 19.27.  My son hear no more the instruction that causeth to err from the words of knowledge. Go not, I beseech you in the name of jesus, one step more forward in the way you are in. For I call heaven and earth to record, that it leads to destruction. And why will ye die, O ye children of men? It is a fearful thing to fall into the hands of the living God: for our God is a consuming fire.  
I know you persuade yourselves of better things, and such as accompany salvation. You think that the way you now are in, is the only way to life. But what if you mistake it? Christ telleth us, that many shall seek to enter in at the strait gate, 
Luk. 13.24.  and shall not be able. Which cannot be understood of men minding earthly things, whether it be their profits, or pleasures. For they neither desire, nor seek after any such thing. But of heretics, schismatics, and sectaries. You will say (I know) that you are no schismatics: because you separate from a false Church only, and join to a true, in deed if that which you teach of the visible Church were true, then were all our congregations false Churches. But hear and mark well what I say. Such a visible Church as you require, and pretend to be, there is not in the world, neither ever was: You teach in this point that which is repugnant to the Scriptures, and a thing unpossible in itself to be. Such a society as you say a true visible Church is, is not visible, cannot possibly be seen or discerned.  
But some of you will say: are not our Ministers learned? Yes. That lets not but that both they may, and indeed do grossly err in those things wherein they descent from us, and from all the learned in the world. Who knoweth not that among the Papists there be many of great learning and gifts: which have very great knowledge and skill in the arts, in the languages, are of excellent utterance, expert and ready in holy Scriptures; can speak and write truly, agreeing with the Scriptures, of sundry of the secrets of the Kingdom of heaven: as of God, his nature, persons, attributes: Of Christ jesus his incarnation, his birth, life, preachings, sufferings, coming to judgement, of the Resurrection, of the life to come, with many more of this kind: and yet notwithstanding in those points wherein they differ from the Church of England, and all other true Churches: they are blind as beetles.  
But you will object further, that what you of the Separation hold is proved plentifully out of the word of God, I acknowledge indeed that you abound and superabound in your allegations of Scripture, Never any men contending for lies, did therein go beyond you, nor equal you neither. If hereunto we add their external holiness: we may safely say, that in no faction or schism that ever yet was in the world, Satan did more transform himself into an Angel of light then in this. But what? Their Scriptures being perverted, as the truth is, and so tending to the destruction of the Reader: all this is but sheeps clothing, 
Mat 7.15.  whereof Christ biddeth us to beware. Horrible and fearful is your abusing and wresting of holy Scripture, and to some incredible. It had been well for you if you had been more sparing in your quotations: then had ye less taken Gods Name in vain: who will not hold you guiltless for the same, except ye repent.  
And now dearly beloved: behold, Christ jesus stands at the door and knocks aloud, tarrying and abiding there, as one very desirous to come in, and loath to be kept out He that hath the keys of the house of David, who shutteth and no man openeth: and openeth, and no man shutteth: open the door of your soul, that you may let Christ enter in. And to that end open I humbly beseech you the eyes of your mind, that you may be able to discern between things that differ, and know truth from falsehood: and rejecting and abhorring the one, which is from the Devil; may embrace the other, which is from God.  
And here my dear countrymen, who lately are gone out from us, and become Anabaptists, I beseech you, consider of this one thing with me. When you first separated from the Church of England, did not you highly esteem and reverence the Church of Amsterdam, even as the dear spouse and body of Christ? 
I mean the Brownists Church there.  Would not you then gladly have had communion with them if possibly you could, when you refused the same with us? Did not then all of you assure your own souls that that way which then and still we call Brownism, was the only way to life whereupon in that way you would needs walk, come on it what would, imprisonment or banishment; life or death? Did not then some of the chief of you in my hearing, magnify M. Fr. johnson, and their books specially the Apology, above all books next to the holy Bible? And in all this you rejoiced exceedingly. How cometh it now to ●asse, that so quickly, not only our Churches, but the aforesaid Church at Amsterdam, is likewise become an Harlot and Babylon? That you abhor now as much to have religious communion with them, as with us? How cometh this (I say) to pass, but because that which the Apostle saith generally of all deceivers, is and must needs be in the particular true of you, yourselves being deceivers: That you wax worse and worse: deceiving, and being more and more deceived.  
Thus have I in few words, by way of commination, exhortation, dehortation, and supplication endeavoured to persuade you my brethren of the Separation, (speecially my countrymen, who are lately entered into this way,) to renounce your errors, and to break off by repentance your grievous sin of separating, and all the sins accompanying it. If this I have published prevail not thus far, (though not with all, yet with some of you) as to bring you to the sight and acknowledgement of your erroneous doctrine concerning the visible Church, and your perverting of holy Scripture for confirmation thereof, as my hope is it will. I for my part do confess that I utterly despair of doing any good of you: and say to you as I have learned from the Apostle to speak in this case: If any man be ignorant, let him be ignorant. I shall also hold it vain, to contend any further with you. 
1. Cor. 14.38. & 11.16.  If any lust to be contentious, (saith Paul) we have no such custom, nor the Churches of God: And so I end, leaving the success hereof, both with you and others to the Lord: whom in jesus Christ I beseech, to accept of this my poor and weak service, and to grant that it may prosper to that end, whereunto by me his most unworthy servant it is intended: even to the glory of his great Name, and edification of his Church, Amen.  
JOHN DAYRELL.   

A summary OF THE CHAPTERS.  

THE FIRST BOOK.  
OF the Church: triumphant and militant. And sundry Titles in holy Scriptures given to the same, specially to the Militant Church. Chap. 1. pag 1.  
The Use of the former doctrine. Chap. 2. pag. 14.  
Of the Visible Church, and the divers acceptations of the Word Church. Chap. 3. pag 20.  
The visible Church is a mixed company, compounded of Christians true, and false: the greatest part being the worst. Chap. 4 pag 23.  
Of Religion: what it is, and how distinguished. Chap 5. pag. 32.  
That the Profession of Religion, maketh one a member of the visible Church. Chap. 6. pag 3.  
That the Church of England, is a true Church: and our parish assemblies, true visible Churches Chap. 7. pa. 41.   

THE SECOND BOOK.  
A Confutation of H. Barrow his description of a true visible Church. Chap. 1. pag. 51.  
A confutation of another description of the true visible Church, given by the Brownists: Where much is said concerning the first gathering of a Church; and commixture of good and bad in the Church. Chap. 2. pag. 60.  
Of the matter and form of the visible Church. Chap. 3. pag. 161.  
Whether the Covenant of life and salvation which God made with Abraham and his seed, where made with the visible, or invisible Church. Chap. 4. pag. 186.  
The titles which the Separists ascribe to the visible Church, are to be understood of the invisible Church only. Chap. 5. pag. 197.  
The Churches of the Brownists by their own doctrine are false churches: and therefore men ought to separate and come out from among them. Chap. 6. pag. 215.  
The controversy between us and the Brownists concerning religious communion is here debated. Where is showed. First, that we may lawfully join in divine worship with them which are not members of the Church: Secondly, with the open wicked: And that thereby neither the faithful, nor the holy things of God are polluted. Chap. 7. pag. 217.  
The Arguments of the Brownists whereby they would prove our church to be a false church: and the answer unto them. Chap 8. pag. 229.  
How the Separists to justify their separation from the Church of England, do shamefully pervert the holy Scriptures. Chap. 9 pag. 257.    

THE FIRST BOOK.  

CHAP. I. Of the Church Triumphant and Militant, and of the sundry titles in holy Scripture given to the same.  
THe word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated Church, signifieth an assembly, or company called out from other: and in the new Testament thereby sometimes is meant, The company of the Elect, 
1. Cor. 1.10.  even that whole company that God hath chosen and called, and will call out of mankind, unto the fellowship of jesus Christ, in him to have life eternal. And this is manifest by the fift to the Ephesians: Husbands love your wives, even as Christ loved the Church, and gave himself for it, 26. That he might sanctify it, and cleanse it by the washing of water through the Word. 27. That he might make it unto himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without blame. And a little after: No man ever hated his own flesh, but nourisheth and cherisheth it, 
Vers. 29.32.  even as the Lord doth the Church. And again: This is a great secret, but I speak concerning Christ, and concerning the Church. All this must needs be understood of all the Elect, which society is four times here called the Church. For first, those which be here called the Church, Christ is said to Love: But on the Elect only Christ's love is set, as on his spouse, them alone he nourisheth and cherisheth, as a man doth his own flesh. The company of the Elect are meant therefore by the Church. Again, it is said, He gave himself for the Church: thereby also it is clear by (Church) is meant only and all the Elect: sith for them alone, and for all them he died, and not for the reprobate. And whereas Christ is said here, 
john 17 9.20.25. compared with john 10.27.28. & Mat. 25.33.34.  to sanctify the Church, and cleanse it, etc. And the Elect only be thus sanctified and cleansed: this sanctification being begun only in them in this life, and perfected in them alone in the world to come, at which time they shall be without spot or wrinkle, their vile bodies being made like to Christ his glorious body, and their sinful souls like to his most holy and glorious soul; and so a most glorious Church or company: it followeth necessarily thereupon, that by (Church) here the holy Ghost meaneth the congregation of the Elect, which is, that we call the invisible Church, and not the visible Church, (which consisteth as well of Reprobate, 
Matth. 16.8.  as Elect) as the Separists will have it. Of the invisible Church also our Saviour Christ speaketh unto Peter, saying, Thou art Peter, and upon this Rock I will build my Church, 
By him understood Christ jesus.  and the gates of hell shall not overcome it: Meaning that in him, and upon him, the Elect (whom here he calleth his Church) should be so rooted and grounded, that no enemies, no not Angels, Principalities nor Powers, with all their power and subtlety, should be able to prevail against them, or any of them. But the visible Church is and hath been from time to time shaked and battered in her parts, yea sometimes made even with the ground. Of it therefore this Scripture cannot be understood, as some affirm: but of the invisible, which is nothing else but the communion of Saints, that are, and shall be.  
Of the Church we have again a description, together with a distribution in the 12. to the Hebrews: where, 
Vers. 22.  for the better understanding of the Doctrine we have in hand, we may observe the several titles that be given unto it. First, it is called the City of the living God, 
Rom. 12.2.  because they of this society (when they be called) live not after the laws, customs and manners of this world, (whereof they be not, though they be in it, but are therein as foreigners and strangers) but after the laws, statutes and ordinances of God set down in his word: 
john 15.19. & 17.14. 1 Pet. 2.11. Psal. 119.1.2.  so that in life and conversation they differ from other men, yea, from that themselves did sometime lead. Secondly, it is called the celestial jerusalem, as whereof that earthly jerusalem was a figure. Also, because the Citizens of this City seek those things which are above, 
Col. 3.1.2.  setting their affections chiefly on heavenly things, not minding (in the first places) earthly things, as they do, whose portion is this world, 
Phil. 3.19.20. Psal. 119.57.  and not God. And thus as they of this fellowship are clean changed, and differ from all other in outward carriage, and from that themselves were before; so in inward affection and disposition. Thirdly, it is called the Church of the first borne, because they are that company which was figured by the first borne of the jews, that were by God's appointment to be sanctified to the Lord: 
Exod. 13.2.  and are they which out of mankind are of God sanctified, and put apart to an holy use, that is, the service or worship of God: the rest of mankind attending pro●ane and worldly affairs. Also, 
Exod. 4.23. Psal. 4.6. Matth. 22.5. Esa. 49.15.  because they of this Church or company, are as dearly, nay more dearly beloved of God, than the first borne children are of their parents. Fourthly, this Church is said to be written in heaven: because all of them are chosen and appointed to life eternal, and their names written in the book of life, enjoying, or hereafter to enjoy it in heaven. Lastly, he maketh mention of the spirits of just and perfect men, meaning the souls of the faithful, which are now in heaven. Whereby we learn, that part of the Church is now in heaven, and the other in earth, and hereafter to be on earth, both these making the Church.  
This Church or company then containeth all God's Elect, that ever have been, are, and shall be in this world, from the beginning thereof to the end. Whereof part (we see) is in heaven triumphing, as having got the victory over their enemies, and praising God, and is therefore called the Church triumphant: and part on earth, (& hereafter on earth to be) warring or fight with their spiritual enemies, the flesh, the world, and prince thereof the Devil, called therefore the Church militant. This Paul teacheth likewise in the 3. to the Eph. saying: I bow my knees unto the Father of our Lord jesus Christ, 
Vers. 14.15.  of whom is named the whole family in heaven and in earth. By whole family, he meaneth the whole Church: one part whereof, saith he, is in heaven with God, the Lord & Master of this Family, magnifying him; and namely for his goodness towards them; the victory that by him they have obtained, 
Exod. 4.23.  & the glory, honour, and immortality he hath bestowed upon them: the other on earth for a time, attonding the business he hath appointed them, which is, to worship him. This the Apostle likewise teacheth, Ephes. 1.10. and in the first to the Coloss. vers. 20. In both which places, he affirmeth that God hath reconciled to himself in Christ, all things, which are in heaven, and which are in earth. By the word (Things) he meaneth Men, as Revel. 21.27. where john speaking of the new jerusalem, saith, There shall enter into it no unclean thing, meaning no unclean man or person. By all things then (both which words be used in either of these places) the holy Ghost meaneth, all the Elect, (for of these the Apostle speaketh in both places) of which society part he telleth us (now three times) is in heaven, and the other in earth: (none in purgatory) and that each part, and every member thereof, is in and through Christ reconciled God, and such only be the Elect. This whole company of the Elect, is the Church, which Ephes. 1.22.23. proveth: Christ is appointed the head to the Church, which is his body, the fullness of him, that filleth all in all things.  
As the parts of a man, soul and body, make but a man, not men; and the several parts of the body, one body, not divers: so the societies whereof I have spoken, in heaven and on earth, make but one Church. We do not then believe two Churches, not two Spouses of Christ; but we believe only one, yet considered divers ways. One as she is in the blade, growing, and to grow together with the tars in the field, or in the flore, mixed with chaff: another as she is in the garner; one in the mine, and another purified: one yet wrapped in the confusion of this world and wicked men; another before her Spouse without spot or wrinkle. But leaving the triumphant Church, which is in this pure and perfect estate: we will now entreat of the Militant.  
The militant Church is universal, or particular. 
Ephes. 4.13.16.  Universal, are all those throughout the world, who believing in Christ, are by the spirit united to him, and by love one unto another. In a word, the whole company of the faithful. Hereof Paul speaketh. 1. Cor. 12.28. God hath ordained some in the Church: first Apostles, secondly Prophets, etc. And Ephes. 4.11.12. where the very same (in part) is laid down, but in other words. He therefore gave some to be Apostles, and some Prophets, etc. for the gathering together of the Saints, for the work of the ministry, and for the edification of the body of Christ. In stead of the word Church, he first useth Saints, because the Church is nothing else but the Congregation of Saints. Secondly, The body of Christ, meaning that part of his body which is on earth: the whole being set for a part by a Synecdoche. And of this is that to be understood in the Creed: I believe the holy Catholic Church.  
A particular Church, is the whole company of believers, that be in a Country, City, Town or Village. Such was the Church at jerusalem, Rome, Corinth, the Churches of Galatia, etc. as after in the ninth chapter of this Book is proved. Paul an Apostle, 
1. Cor. 1: 2. Gal. 1.2.  unto the Church of God which is at Corinthus. Paul, unto the Churches of Galatia. And thus rightly we do, and may call, all the faithful in England, in Scotland, in France, the Church of England, the Church of Scotland, the Church of God in France; and all the true believers (be they more or less) in Islington, the Church of Islington. Thus have we many Churches, and yet but one Church: many particular Churches, and yet but one Catholic or universal Church.  

1. Pet. 2.9.  To the Militant Church, Peter speaketh saying: But ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people: that ye should show forth the virtues of him that hath called you out of darkness, into his marvelous light. Where he speaking to the Elect and believing Jews telleth them, that they need not to fear, nor be dismayed at this, that God hath ordained some to destruction, whereof he had spoken in the two next verses before: for as much as they were not of those, or of that Generation, whom God to glorify his justice, and to show his anger against sin, hath appointed to condemnation: but were of that Generation and stock, which out of mankind God hath chosen, and ordained to life everlasting, that so he might declare the riches of his glory and mercy in saving them. 
Of this society, the believing jews, whom Peter speaketh, were part.  And therefore it is that the Apostle useth this particle (but) saying; But ye are a chosen generation. Those that Peter calleth here the chosen Generation, are the same which the Scripture often calls the Church, and Divines usually the invisible Church. And it is that company of men, which God out of all mankind hath chosen in Christ, to give or bestow upon them eternal life, as is aforesaid. For which cause, as the Church is here called the Chosen generation, 
Matth. 20.16. & 22.14. & 24  so often in Scripture the chosen, or the Elect: Many are called, but few chosen: which is in effect the same with this: Many are in the Church, but few of the Church: If it were possible, they should deceive the very Elect. And Tit. 1.1. the elect of God, or Gods elect: According to the faith of Gods elect.  
These elect and believing jews, or Church of the jews, are here called, first a royal Priesthood, because all of them (and not all of the visible Church as the Separists do teach) and Kings and Priests unto God: as Revel. 1.6. and 5.10. where those which Christ hath redeemed, loved, and washed, from their sins in his blood, which are the Elect and Church invisible, he is said to have made them Kings and Priests unto God, even his Father. 
2. Cor. 10.45.  As Kings and conquerors in this life they subdue and cast down holds, 
Rom. 8.10.13. Gal. 5.24.  casting down the imaginations; and every high thing that is exalted against the knowledge of God, bringing into captivity every thought to the obedience of Christ: and do kill sin, which before as a King reigned in them, 
Rom. 6.12.14.21.23. & 7.11.  and had dominion over them, and else would have slain them. These as Kings overcome also this world, and the Prince thereof, treading him under their feet. 
1. john. 5.4. Gen. 3.15. Rom. 16.20. Ephes. 6.12. Rom. 8.37. Hebr. 1.2. Psal. 8.6.7, 8.  Thus are these Conquerors not only of flesh and blood, but of principalities and powers, yea more than conquerors through him that loveth them. They of this chosen generation and royal Priesthood, as Kings, are in and through Christ heirs of this world, and of the things therein, as of the fish of the sea, the fowls of the air, and the beasts of the earth; having a right to that which they inherit and possess, so as they may say, it is their own, and are not usurpers, as men of another generation be. 
1. Cor. 3.21.22  And in the world to come, all of this chosen generation and royal Priesthood, as Kings and Conquerors shall reign, and inherit a Kingdom that is eternal, 
2. Tim. 2.12. 2. Pet. 1.11. 1. Pet. 1.4.  reserved for them in heaven. Rightly therefore are all of the Church, said to be royal persons and Kings.  
These Kings are also Priests, and are therefore called a eoyall Priesthood. As Priests they offer sacrifices, the spiritual sacrifices whereof we shall hear forthwith: and in the life to come the sacrifice of praise and thanks to God and unto him that sitteth upon the Throne, for the victory and conquest he hath given them, and for all his goodness and loving kindness towards them. 
Revel. 5.9.10.   
The Church of the jews (to whom Peter writ) is likewise called an holy nation, and in the fift verse; an holy Priesthood: because all the members of the Church be holy, and none of them unholy or profane. Among these there is no unclean person, neither whosoever worketh abomination, that is, no sinner or worker of iniquity. But as all their names be written in the book of life, of which we have spoken: so are they all Saints indeed, their hearts being purified by faith, and they sanctified and made holy by God's holy Spirit, 
Act. 15.9 Rom. 8, 9.10  dwelling in them. Holy are they in this world, but more holy in the world to come. In part here, but hereafter perfectly holy and without blame, not having spot or wrinkle. Holy in regard of their renewed righteousness, 
Ephes. 5.27 2. Cor. 7.1 1. Pet. 1.15 1. john 3.3 2. Cor. 6.21  which is begun in this life, and perfected in the life to come. And holy, because of Christ's holiness, which being without them, is imputed to them, and becomes theirs by imputation, as their sins were his.  
This society is further called a peculiar people, or a people or company, which God claimeth to be his own, in a special and more principal respect, that is, by right of redemption: as being that society or part of mankind which Christ jesus hath bought, and delivered out of that spiritual captivity and bondage to sin, Satan, and condemnation: not with gold or silver, or any such corruptible thing, but by his own precious blood: in another and more general respect, all mankind being his, that is, by right of creation, 
Exod. 19.5  or as he is their Creator. Of this People we read, Matth. 1.21. Thou shalt call his name jesus for he shall save his people from their sins. Hereby are meant those whom God the Father hath given to Christ jesus, in him to have life eternal, that is, the Elect: which Christ meaneth by these words so oft repeated by john, 
john 6.37.39 & 17.2.24  Those which my Father hath given me. And this is confirmed by the Syriake translation, where for peculiar people, we have the Congregation redeemed. jesus then in dying, paid not a ransom or price of redemption for all men, but for a certain congregation or company of men, 
Act. 20.28 Costerus cap. de justificatione, de causis et modis Iustif. Apology 44. Conterpo. 158 A true description of the visible Church, pag. 1.  even that we call the Church. I say, not for all men, as the Papists hold, nor for the visible Church, as the Brownists, in understanding this Scripture of the visible Church (unawares) do teach, and in plain words, in their Confession of faith, Art. 17. and Master Robinson, in his justification 115. where he saith, That all of the visible Church are purchased with the blood of God.  
Moreover, of this society it is said here, that of God they are called out of darkness, into his marvelous light: that is, out of sin and ignorance, (wherein they remain until the time of their calling) to knowledge and holiness. To the same effect are those words, Act 26.18. where Paul is said to be sent to the Gentiles, to open their eyes, that they might turn from darkness to light, and from the power of Satan unto God. As all of the Church, 
Ephes. 14  in the eternal decree and counsel of God, are chosen and appointed to life everlasting before all times, even before the foundation of the world was laid, as we have heard: so between this decree and the execution thereof, in this world are they all in time, even in their appointed season effectually called, and translated from the kingdom of darkness, and the Prince thereof the Devil, 
Colos. 1.13  into the kingdom of God his dear sons, to be from thenceforth governed by his spirit and word, and do walk in the light. And this the Apostle teacheth in the eight to the Romans saying: whom he predestinated, meaning to life, them also he called. 
Ve●s. 39  Lastly, Peter showeth, wherefore God hath chosen out of the stock of mankind, some to life, whom in his time he calleth to be Kings and Priests unto him, and sanctifieth or maketh holy, that before and till then were profane, and from under the power of Satan and his slavery bringeth into the glorious liberty of the sons of God, bestowing his free spirit upon them: All this God doth to this end, that they might show forth the virtues of him who hath chosen and called them hereunto, that is praise him for his exceeding rich mercy and goodness towards them.  
As in the aforesaid ninth verse, so likewise in the fift verse of the said Chapter, this our Apostle in the believing jews, doth yet further describe and set forth the Church, or rather part thereof, the Militant, whereby we may the better understand the same, and who be of it. And ye (speaking of the elect and believing jews) as lively stones, are made a spiritual house, an holy Priesthood, to offer up spiritual sacrifices, acceptable to God by jesus Christ. First the company of true believers, (all which be the Militant Church) are called lively, or living stones, as having spiritual life, or the life of God in them, from that living stone Christ jesus, 
Ephes. 4.18  mentioned, vers. 4. who is also the chief corner stone of this building. As these before the time of their calling, and until they do believe, are as stones, without life, 
Rom. 6.13 Ephes. 2.1 2. Tim. 5.6 john 5.25 Matth. 7.22  dead in sin: (like to the widow, who living in pleasure, was dead while she lived: and to those of whom jesus speaketh, The dead shall hear the voice of the Son of God, meaning in the Ministry of the Word; and again, Let the dead, bury the dead) and being thus dead, have no more power or strength to do those actions which are pleasing unto God, (which we call good-works) than a dead man to perform the actions of life, as to eat, drink, talk, walk, etc. So as soon as they be called and believe, and ever from that time forward, they have a power conveyed into them from God, whereby they are quickened, and made able to do the works of God: whereupon they are called, living, or lively stones. And it cometh thus to pass: 
I speak of the inward and effectual calling.  When God calleth a man, which is, when he receiveth grace to believe in Christ jesus, than he bestoweth his Spirit on him; according to that of Paul, 
Ephes. 3.17  Christ dwelleth in your hearts by faith: meaning that in all which do believe Christ dwelleth by his Spirit; which is confirmed by that other speech of the Apostle to the Romans, 
Chap. 8.9  If any man have not the Spirit of Christ, the same is not his. This Spirit being the Spirit of life, as it is called, Rom. 8.2. killeth and subdueth in whomsoever it is, sin, so as though it remain still in man, yet it hath not that dominion and command that before it had, and quickeneth or enableth them in some measure, to lead an holy and righteous life: As is taught Rom 8.10. If Christ be in you, to wit, by his Spirit, or if the Spirit of Christ be in you, the body (meaning the body of sin, as Rom. 6.6.) is dead because of sin; and the Spirit is life for righteousness sake. From hence (I say) it is, that the faithful (who be the Militant Church) are called living stones.  

1. Cor. 3.16.17  Secondly, they are said to be a spiritual house, and elsewhere, the Temple of God, as wherein God dwelleth by his Spirit, whereof the Tabernacle, and material house or Temple built by Solomon, were a type and figure. Of this inhabitation of God by his Spirit, we shall hear more hereafter.  
Thirdly, as in the ninth verse they are termed a royal Priesthood; so here an holy Priesthood. They are said also, to offer up spiritual sacrifices. As the Priests under the law were to offer sacrifices, so these royal and holy Priests, both under the Law and Gospel, did and should offer, not Lambs, Calves, young Bullocks, 
Psal. 51.17. Psal. 4.5 Heb. 13.15  or any earthly or corporal sacrifices, as the levitical Priests did, but sacrifices of another kind, spiritual and heavenly: the sacrifice of a contrite spirit, and broken heart; the sacrifice of righteousness; the sacrifice of praise, or the calves of the lips, yea themselves for a sacrifice, consecrating themselves wholly to God, throughout the whole course of their lives in all their actions studying to please him. It is said further, that the sacrifices which these Priests do offer, are acceptable to God by Christ jesus. Wherein are implied two things: First, Though all the sacrifices of the levitical Priests were not pleasing to God, and accepted of him▪ yet all the sacrifices which these Priests offer, that is, all the good works they do should be accepted of God. Secondly, That these sacrifices be not acceptable to God, for any perfection or worthiness that is in them, but in and through jesus Christ, 
Confession of faith, 6. and to Communion of Saints, 248 and 470. Apology 44. Counterp. 198. Description of the visible Church, p. 2.  his mediation and intercession. These two places of Peter, viz, the fift and ninth verses, and likewise Revel. 1.6. and 1. Cor 3.16, 17. our brethren of the Separation understand of the visible Church, and members thereof, as hereafter we shall hear. I trust by that is already said, this error of theirs is manifest. Yet have we something more to say thereunto in his due place.  
Finally, of this blessed company that is to be understood in the Creed, I believe the holy Catholic Church. Where every true believer, not only professeth that he believeth, and is persuaded that there is such a blessed society as is aforesaid, to whom only the benefits and privileges following in the Creed, do belong, (to wit, the Communion of Saints, the forgiveness of sins, the resurrection of the fl●sh, and life everlasting) but that he himself is one of them. This Church is said to be holy, for that it consisteth of persons holy: but of this we have spoken already. It is termed likewise Catholic, that is, Universal, because of this fellowship, there are some here and there through the universal world; as also, for that it containeth in it all the Elect, and such as are, and shall be saved, from the beginning to the end of the world; so that out of this Church there is no salvation. Lastly it is to be observed, that we do not say, I see, but I believe the holy Catholic Church: whereby we know that this Church is rightly said to be Invisible, 
Heb. 11.2  b●cause faith is of things which are not seen. We believe this Church, it must needs then be invisible. And it is called Invisible, having reference to men, who can neither sound the secrets of God, nor yet, (which is less) the heart of man: because (I say) we can do neither of these, much less both, and so cannot see or know who be Elect, of which alone this Church standeth, therefore it is said to he Invisible, 
2. Tim. 2.19 1. Cor. 2.11  and of some secret, inward, or hidden. The Lord only knoweth who are his: And no man knoweth the things of a man, save the spirit of a man which is in him. 
2. Tim. 2.19  By departing from iniquity, and other infallible tokens, a man may be certain for himself, that he is one of this Church, in Christian charity also, he is to hope well of others, and to judge rashly of none; but no man can be sure of the election of another. This society than is visible and known to God alone, invisible and unknown to men: and is therefore called the Invisible Church.  
Thus unto the Church, many sweet and glorious titles, are every where in the Scriptures given, and most joyful and excellent things of it spoken. It is called (as we have heard) the City of God, the celestial jerusalem, the Church of the first-born, which are written in heaven, the family or household of God, a chosen generation, a royal Priesthood, an holy Priesthood, being all Kings and Priests unto God, an holy Nation, a peculiar people-redeemed and called by God out of darkness, and the kingdom of darkness into his marvelous light, a spiritual house; the Temple of God, to be 
a Ephes. 2.22  the habitation of God by the Spirit, and the body of Christ. It is also called a 
b 1. Cor. 14.33  Church of Saints, 
c john 10.27  the sheep of the Lord, 
d 1. Pet. 5.3  the heritage of God: to be short, Christ his 
e Sal. Song. 6.8  Dove, his 
e Sal. Song. 6.8  undefiled, who is 
f Ibid. 4.7  all fair, and no spot in her, his 
g Ibid. 5.2  sister, his 
g Ibid. 5.2  well-beloved, 
h Ibid. 6.3  his love, his 
i Ibid. 5.1  Spouse, his 
k Psal. 45.9  Queen, the joy of the whole earth. This Church is the Lords 
l Exod. 19.5  chief treasure above all people, (though all the earth be his) and they in whom he delighteth, as men do in treasure. Behold, they are 
m Isa. 49.16  graven upon the palm of his hand, he that 
n Zachar. 2.8  toucheth them, toucheth the apple of his eye. All of this society, and only these, jesus will 
o Matth. 1.21  save from their sins, and from the 
p Rom. 8.1  condemnation that is due unto them for the same: and 
q john 10.27  will give unto them eternal life. So that of all men, these with David may say, 
r Psal. 8.4  What is man, that thou art mindful of him? And the son of man, that thou visitest him? for thou hast made him a little lower than the Angels, and crowned him with glory and honour. O Lord, our Lord, how excellent is thy name in all the world. To this Church are made the promises of 
s Reu 1.13  God his protection, presence, of peace, 
t jer. 31.3  of love, 
u Prou. 1.23  of his spirit: and to this society is that gracious 
* Gen 17.7  covenant of life and salvation made. In conclusion, this Church, though in it 
x 1. Cor. 13.11  infancy it be 
y Song. 1.4  black, yet is it comely, as the Tents of Kedar, and as the Curtains of Solomon: and when it cometh to 
z Ephes. 4.13  perfect age, it shall be most 
a Song, 6.3  beautiful, and 
b Ephes. 5.27  glorious, without spot or wrinkle: yea most wonderful, and even 
c Song, 4.9  ravishing men to conceive, much more to behold, what then to enjoy so blessed a communion. And thus much concerning the doctrine of the Church, which we call Invisible: Let us now proceed to the use thereof.   

CHAP. II. The use of the former Doctrine.  

john 3.3 Rom. 8▪ 9 If the flesh or sin bear rule, and be the Lord & master of the house, commanding soul and body, than man is, and to be called carnal, of a sinner. But if the spirit have the dominion or rule, as he hath in all those in whom he is, though not at all times, and in all actions, the flesh sometimes prevailing against the spirit, then and from thenceforth, such are indeed Saints, or spiritual men, & so to be called, and ought not to deem themselves sinners or wicked men, nor so by others to be accounted. Exod. 4, 25 Matth. 26.41  BY this we have heard, we may see, what a holy and heavenly society this is, and that blessed is the man who is one of the Church, holy & righteous are they in this life, but more holy & righteous in the life to come. When once the Spirit of God regenerateth and dwelleth in one of these, (which in the appointed season he doth in them all, and only in them) then ceaseth he to be profane, and beginneth to be holy; and forthwith becometh of a carnal, a spiritual man; and a Saint of a sinner, and is from thenceforth so to be called: man having his denomination of the more principal, or of that which is in him predominant. Every one of these, from the time of this new birth, or regeneration, and this great and admirable change and alteration, giveth to God that which is his, that is, worship, living holily towards God: and to man that appertaineth to him, living righteously towards him. Every one of these is careful to perform all duties to their superiors, equals, and inferiors: Neither will they wrong their neighbour in his person, goods, or good name, or do that to another, which they could not be contented should be done to them. When through human frailty (for the spirit being willing, the flesh is weak) they fail in any duty to God, or man; by either omitting the good they should do, or committing the evil they are forbidden to do: then their hearts smites and wounds them for the same, and they have no peace within, nor their wound healed and bound up, until both they have obtained a pardon from God in Christ for that sin, and a settled purpose and full resolution never (by the grace of God) to commit it again. He that hath received the Spirit of God, knoweth that these things I writ be true. Who seethe not that these are an holy people indeed, and holy Priesthood, as the Scripture calleth them? These are Saints indeed, though on earth, 
By this holiness thou mayest know thou art of the Church, one of Gods elect, and heir of salvation. If this be begun in thee in truth, though in great weakness, than it is certain that thou art one of this society. john 9.31 james 3.2  and shall all of them be Saints in heaven. All other the Scripture calleth Sinners, but not these, though in many things they all of them sin. Is not this an holy and heavenly company on earth, before they come to heaven? Holy here in part, though they shall be perfectly holy without spot and wrinkle only in heaven: whereinto this holy nation alone shall enter, and no unclean thing. These are blessed and sweet companions for him that is journeying from earth to heaven. By how much the longer and more dangerous the way is we have to travel, by so much the more desirous and inquisitive are we after company; because it maketh greatly for our safety and comfort, and helpeth much against the tediousness and wearisomeness of the way. Thou therefore (my dear brother) who as a pilgrim and stranger on earth, art wandering in the wilderness of this world, towards that heavenly Canaan, a way long and dangerous, wherein do lie in wait many thieves and robbers; full also of cross-ways and bypaths, and none almost to direct thee, except thou wilt ask of the beasts of the wilderness: inquire, and seek out some of these that are traveling, as well as thou, to Canaan, to be thy associates. And this shall be sweet and comfortable both to thee and them. Thus did David, a pilgrim, as all our Fathers were. 
Psal. 119.63  I am a companion (saith he) of all them that fear thee, and keep thy precepts. And that which is more: All his delight, next to that he had in God, 
Psal. 16.3 Prou. 12.26  was in the Saints that were in the earth, who are more excellent than their neighbours, and consequently their society more to be desired. It goeth well with that woman, who maketh choice of such an husband, whose company she cannot avoid: and with that man, which hath such a wife: and with him that hath such neighbours, or out of them can and doth cull out such to be his companions and acquaintance. It is good being in the company of these: for with the godly, thou shalt learn to be godly, 
Prou. 13.20  or being godly to increase in godliness. But it is much better, yea a blessed thing, to be one of this society. For is it not (I pray thee) an happy thing to be beloved of God, and in special favour with him? David so accounted it, and therefore prayeth thus to God: 
Psal. 4.6  Many say, who will show us any good? but Lord lift thou up the light of thy countenance upon us. And professeth that herein he had more joy of heart, then worldly minded men have, when their wheat and wine doth abound. Now all of the Church, are dearly beloved of God. They are (as we hear) the Congregation of the first borne. 
Rom. 1.7  No first born child is so tenderly beloved of his parents, no not of his mother, as these be of God. For it may so fall out, that a woman may forget her child, and not have compassion on the son of her womb, 
Isa. 49.75 Psal. 27.10 Ephes. 15.25 john 10.11.15 john 15.13  but this cannot fall into God. Though father and mother forsake one of these, the Lord will take him up. This Church and company of men, Christ so loved, that he gave himself for it, that is, laid down his life for it. And greater love than this, to die for his friends can no man have. O love unspeakable. As by his deeds, so by his words, jesus doth witness his love to this Church, 
Cant. 2.14.15. & 4.2, 7, 8. etc. & 5.1.2 Mat. 12.49.50  in calling it his Well-beloved, his Dove, his Spouse, his Love; and in accounting every one of this society, his Brother, and Sister, and Mother. If then thou be one of this fellowship, (O man,) thou art in grace and special favour, not with thy King and Sovereign on earth, but with thy God and thy Lord, who is the King of Kings, and Lord of Lords and with him whose love is the fountain of all man's happiness. Of this love (I say) every one of this Church and company may be assured. Happy therefore are all they, and only they, who be of this society.  
Their happiness and dignity, their excellent estate full of majesty and glory, may yet further appear by sundry of those titles which are given unto them in holy Scripture. They of this society are called a spiritual house, the Tabernacle of God, the Temple of God, and are said to be the habitation of God by the Spirit, because the Spirit of God dwelleth in them. What a grace and honour is this, that the King of glory should cohabit with us? And what a rebel is he, 
Reu. 3.20  who though this King stand at his door and knock, will not open that he may enter in? Happy, and thrice happy is he, who hath the presence and fellowship of God. For who shall harm him, with whom the Almighty is always present to defend? He needs not be afraid of the fear of the night, 
Psal. 91.1.  nor of the arrow that flieth by day: nor of the pestilence that walketh in the darkness: nor of the plague that destroyeth at noonday: that dwelleth thus in the secret of the most high and abideth in the shadow of the Almighty. Though a thousand fall at thy side, and ten thousand at thy right hand, yet shall not the evil come near thee. In all perils thou mayest be secure, lie down in peace, and take thy rest, when others fear and tremble. 
Gal. 5.22.  Where this Spirit is, there is peace towards God, with men, yea with all men as much as is possible. There is also love to God, to men for God's cause, loving our enemies, praying for, and doing good to them that hate and persecute us: 
john 15.26,  all maliciousness, envy, and evil speaking being laid aside. If thou hast this spirit, it will lead thee into the truth, and preserve thee from error. This is the holy Spirit, and therefore having it, it will sanctify thee, and make thee holy. And is the Comforter, giving that joy to man, 
john 15.26. and 16.22.  which the world cannot take from him. Where he dwelleth, there is a continual feast. He makes the children of men to rejoice in afflictions, taking away the bitterness of them. If it fall out so, that thou be in prison, in close prison, and so want the company of men, suppose of Angels too, though that is not possible, yet art thou not alone, but hast one with thee, to whom thou mayest make thy moan, and in whose society thou mayest solace thyself. He will lead thee, when thou walkest; watch for thee, when thou sleepest; and when thou wakest, talk with thee; and comfort thee in the hour of death, when others dying, shall be in heaviness. Is not he now happy, that is one of the Church? And yet hear what further I say unto thee: All of the Church, for as much as they have the Spirit of God are the children of God, and coheirs of God, and coheirs with Christ. 
Gal. 4.6.  Because ye are sons (saith the Apostle) God hath sent forth the Spirit of his Son into your hearts. And again, As many as are led by the Spirit of God, 
Rom. 8.14.  they are the sons of God. Then he addeth, If children, also heirs, even the heirs of God, and coheirs with Christ. For this cause, all of this fellowship are most happy, and of all persons under heaven, the most honourable, in truth, though not in the account of the world. We account of all men, next to the King, his children most honourable and happy, especially his son and heir, that is to inherit the Kingdom. Hereupon the servants of Saul speaking thus to David, Behold, 
2. Sam. 18.23.  the King hath a favour unto thee: be now therefore the King's son in law: DAVID answered, Seemeth it to you a light thing to be the King's son in law; seeing that I am a poor man, and of small reputation? What then may it seem unto us, who are but dust and ashes, nay worse than so, by nature the children of wrath, and of the Devil to become by grace the adopted children of God. 
Ephes. 2.3. john 8.41.44.  It is a matter of great honour and dignity to be the son and heir of a Noble man, specially of a King. And is it not a much more glorious thing, to be the son and heir of the Lord of Lords, and King of Kings? All men bestow, and leave unto their children, according to that themselves be, and have. The mean man, an inheritance or portion, according to his ability, be it more, or less. The Gentleman leaves to his children, according to his estate and worth. The nobleman after his, and the King according to his greatness. Even so it is betwixt God and his children. What and how great then shall be the portion and honour of these children, seeing it shall be agreeable to the greatness of their heavenly Father, and that which beseemeth the children of such a Father? It must needs be such as neither eye hath s●ene, nor ear hath heard, nor ever came into man's heart; in a word, incomprehensibly glorious. Because of this, the estate of these in the world to come, is not only called a glorious estate, 
Rom. 8.18.21. and vers. 17.30 1. john 3.2. Phil. 3.21.  and the glorioas liberty of the sons of God, and they then said to be glorified, and to be like unto Christ, partaking with him in glory, both in soul and body, their vile bodies being made like unto his glorious body: but is also enlarged thus, that they shall then have a most excellent and eternal weight of glory. 
2. Cor. 4.17.  To set forth also the excellent an glorious estate and condition of these in the world to come, it is often said in the Scriptures, that they shall have a Kingdom. Fear not, little flock: 
Luke 12.32.  for it is your Father's pleasure to give you a Kingdom. 
Matth. 5.3.  Blessed are the poor in spirit, for there is the Kingdom of heaven. And to the same end it is called the kingdom of God, and of heaven, 
1. Cor. 6.9. Heb. 12.28. 2. Tim. 4.8. 1. Cor. 9.25. Mat. 5.3.  and said to be such as cannot be shaken. On the heads of these Kings shall be set a crown of righteousness, yea an incorruptible crown of glory. Happy then, and a thousand times happy are all of this Church and company, that shall have such, and so glorious a kingdom, whereof also there is no end, but they shall reign for evermore. These, 
1. Pet. 1.4. & 2.1.11.  howsoever they be not borne, nor come by descent to this heavenly kingdom and inheritance, 
Ephes. 1.4.5. Act. 13.48.  yet are they of God chosen and ordained thereunto, before the foundation of the world was laid: as appeareth by that sentence of Christ, (the judge of all men) which he shall one day pronounce upon them, Come ye blessed of my Father, 
Matth. 25.34.  take the inheritance of the kingdom prepared for you, from the foundation of the world. And therefore they, who in their minority, and nonage, have not yet received this inheritance and kingdom, are as sure of it, as if they were enthronized, and in possession thereof. Because, as God himself, so all things in God, and namely, this election of part of mankind unto salvation, is unchangeable. So that heaven and earth shall sooner pass away, than any one of this chosen generation perish. Are not they now happy, who are sure to inherit this Kingdom, albeit they yet have it not? What though in this world, and for the present, 
1. Cor. 15.19.  they be of all men the most miserable: yet nevertheless, if we have respect to their future estate; 
Heb. 11.26. 1. Pet. 1.4.  to this great recompense of reward, and inheritance immortal, by the power of God reserved for them in heaven, they are of all the children of men the most happy, and those only who be happy, all others being in a most accursed estate & condition. And thus much concerning the Church, or that we call the Invisible Church, the knowledge whereof we refer to God, the searcher of hearts: proceed we now to entreat of the visible Church, which men can know and discern, and is therefore called visible: into which all they must retire themselves in this world, that will be gathered with the invisible Church into heaven in the world to come: according to that saying; 
Act. 2.47.  And the Lord added to the Church, from day to day, such as should be saved. For this cause, it standeth us upon diligently to search and inquire into this matter: and so for thee, Christian Reader, to give good ear to that which followeth.   

CHAP. III. Of the visible Church, and divers acceptation of the word Church.  
AS sometimes this word (Church) must be taken in that sense I have already spoken of, that is, for all the elect, or some special company of the elect, as is manifest by the premises: so in many other places of holy Scripture, it cannot possibly be so understood, but must of necessity have some other signification. 
Verse 3.  In the 8. of Acts, Luke reporteth of Saul, that he made havoc of the Church. And no l●sse doth the Apostle say of himself, 
1. Cor. 15.9.  I am not meet to be called an Apostle, because I persecuted the Church of God. In these places, and very many more, by Church we cannot understand the Elect, except we will imagine, either that Saul knew whom God had elected, or that all be elected who are persecuted, both which are very false. How then must we understand this word (Church) here? And what may we do to find out the true sense and meaning of this word: in these and such other like places, where it cannot be taken in the former signification? Surely it may easily and and safely be done by conference of Scripture, as we shall see. 
Verse 3.  In the 22. of the Acts, Saint Paul hath these words of himself, I was zealous towards God, as ye all are this day: vers. 4. And I persecuted this way unto the death, binding and delivering into prison both men and women; And Galath. 1. Thus he likewise speaketh of himself, 
Vers. 13.  ye have heard of my conversation in times past, in the jewish religion, how that I persecuted the Church of God extremely, and wasted it; 14. And profited in the jewish religion, above many of my companions of my own Nation, and was much more zealous of the Traditions of my Fathers. In both these places the Apostle delivereth one and the same thing, but in different words: which helpeth greatly to the understanding of both. In either of these places, and in the words next following these, Paul relateth his conversion to the Christian Religion, and calling to the office of an Apostle, and in these words here set down, he declareth his zeal (before the time of his conversion, and calling to the Apostleship) to the jewish Religion, and hatred to the Christian, and the professors thereof. This hatred he setteth forth, by an effect thereof, to wit, his persecuting. I persecuted (saith he) this way, that is, this Religion, (to wit, the Christian Religion) which now I embrace and profess. As if he had said, when I was of the jewish Religion, I persecuted this Religion, whereof now I am, and could not away with it. Religion, he termeth way▪ and so doth he use it in Acts 24.14. After the way which they call Heresy, so worship I the God of my Fathers; It is likewise so taken in the 22. verse of the same Chapter, and in divers places besides. And it is rightly called a way, Because it only showeth the way to salvation. Also because that as he that is in a way goeth on therein, and standeth not still: so he which is religious indeed, standeth not at a stay, 
Prou  but is every day more religious than other: Being like unto the light which shineth more and more unto the perfect day. I persecuted (●a●th he) this way; why, but he could not persecute the Religion itself. By these words than he vnderstande●● those 〈◊〉 were of this way or Religion, meaning the 〈…〉 Religion. When then in this place of the Ga●●●● 〈…〉 former it is said that Saul persecuted the Ch●● 〈…〉 meaning is, that he persecuted th● 〈…〉 of men, which professed the Christian Religion, which here is called the Church. And so it is called twice in the 8. of the Acts. And at that time there was great persecution against the Church which was at jerusalem, that is, the Christians there. And a little after: But Saul made havoc of the Church: That is, of the professors of Christian Religion, whereby we learn (and that from the holy Ghost) to define the true visible Church thus: It is a company of people professing the Christian or true Religion: or thus, It is a company 
* To wit, from the rest of the world. Rom. 16.5.23.  called out of the profession of Christian Religion. And thus we are to understand many other places: Greet the Church (saith Paul) that is in their house, meaning by Church, the professors of Christianity, or Christian Religion. And again, in the same place: GAIUS mine host, and of the whole Church, (that is, of all the Christians) saluteth you.  
This word (Church) thus understood, is taken either largely, or strictly; largely, for all men that throughout the whole world profess the Christian or true Religion, as in 1. Cor. 10.32. Give none offence, neither to the jews, nor to the Grecians, nor the Church of God: that is, nor to any of the Christians, or people of God. In the same sense it is used, Act. 8.3. 1. Cor. 15.9. Gal. 1.13. In which places it is said of Paul, that, he did persecute the Church of God, that is, them that professed the Christian Religion, wheresoever he came. And even so it is used, Act. 2.47. And the Lord added to the Church (that is, to them that embraced and professed the Christian Religion) from day to day, such as should be saved. In this respect or sense we may say, the visible Church is Catholic or universal, not tied (as sometimes it was) to the Land of judah: nor visible in one people alone, as under the Law it was, in the people of Israel: But comprehendeth under it all Nations or people professing true religion: being now visible in one country, and now in another, sometimes in a few, sometimes in many. 
Lord of Plessis of the Church▪ c. 20.  This universal Church comprehendeth under her, all the particular Churches gathered together in divers Countries, and sundry parts of the world, the which likewise we call Churches. So learned men speak of the East Church, and the West Church, the Greek Church, and the Latin Church. In like manner say we at this day, the Church of England, the Church of Scotland, the Church of France: none of these or the like are Catholic or Universal. This is said after the very same sort, as when we speak of some parts of the Ocean sea; we call them the Sea, as the South sea, the North sea, the British sea, etc. And we give them all the name of Ocean: although we know that there is but one Ocean, and not many: of the which, by these names we make many distinctions, because it is but one uniform body, from which the unity may be distinguished, but not divided: And so also must the unity of the Church be acknowledged. When therefore we speak of all the Christians and professors of true religion in a Nation, as in England, Scotland, France, etc. we may rightly say the Church of England, the Church of Scotland, the Church of France: yea thus meaning, we cannot properly, and fitly say, The Churches of England, etc. in the plural number.  
Thus you see what we call the Catholic or Universal Visible Church: even the Congregation of all those that do profess true Religion, throughout the whole world: distinguished (as hath been said) into many particular Churches: All which together make but one body. And in this sense, the word Church, is divers times used in the sacred Scriptures, as partly appeareth before we call it Catholic, because, as one saith, it is ubique diffusa, spread every where, scattered far and wide over all the world. And visible, it is said to be, quia rationabilis, because it is conceaveable by reason: It is not so much seen with the eye, though it be called visible, quam intellectu, mente, ratione: as with the understanding, the mind, and the reason, as is well said by one.  
When this word Church is taken strictly, and not in so large, and general sense as before: it is used either more, or less strictly, when it is taken in the strictest signification, and for the least company, thereby is meant either the Governors of the Church, and so it is used twice in one verse, Matth. 18.17. If he refuse to hear them, tell it unto the Church, and if he refuse to hear the Church also, let him be unto thee as an Heathen man, and a Publican: Or all the Christians in a family or one house. And so it is used in these places following, 
Collos. 4.15. 1. Cor. 16.19. Philip. 2.  and such like; Salute Mimphas, and the Church, which is in his house: Aquilla, and Priscilla: with the Church that is in their house, salute you greatly in the Lord. To Archippus, and to the Church that is in thine house.  
Less strictly, and then it is taken, for all that company which in a City, Town, or Villages cohabiting, profess the Christian or true Religion, and do ordinarily meet and join together in the exercises of Religion. This particular Church we call a Parish, and being met together to join in prayer, in hearing of the Word, and receiving the Sacraments: A Parish assembly: which is a company of Christians, dwelling in such a circuit as we call a Parish assembled in one place, for religious exercise. And in this sense is this word (Church) often taken in the new Testament, and namely, in these places following: 
Rom. 16.1. 1. Cor. 1.17. & 14.23.  I commend unto you Phebae our sister, which is a servant of the Church of Cenchrea. As I teach every where in every Church. As if a Minister of the Gospel should now say thus: This is my opinion, and so I teach every where, in every Parish wheresoever I come. If therefore, when the whole Church is come together in one: and all speak strange tongues, there come in they that are unlearned: 'tis as if one should speak now, when the whole Parish is come together: 
Act. 14.23. and 27.  And when they had ordained them Elders by election in every Church, that is (as we say) in every Parish, and prayed and fasted, they commended them to the Lord. Behold then many Churches, and one Church; many particulars, but one universal.  
Thus we see that the word (Church) in holy writ, is often taken for a company of men professing Christian Religion: whether that company be great or small, that is all one. Sometimes in the Scripture, the whole company of men that professed Christian Religion throughout the world, that is, the universal Congregation of Christians, is called a Church: Of that company of Christians, that ordinarily joined together in the exercises of Religion; and sometimes the Christians that were of the same family. And from hence, by very good reason, we may well call all that profess Christian or true Religion in a Nation, or all the Christians in a Nation, the Church of that Nation whatsoever it be. Let no man therefore hold that it is unlawful to say, The Church of England, the Church of Scotland, etc. as some of late have done. And thus much concerning the Church, what it signifieth, and what it is. It remaineth that we be further instructed touching the visible Church, that so we may the better know it, and be able to discern between a true visible Church, and a false; betwixt the Church of God, and the Synagogue of Satan: That so to our further comfort, or discomfort, we may know to which of these we do belong.   

CHAP. IU. The visible Church is a mixed company, compounded of Christians, true and false: the greatest part being the worst.  
TO this purpose we have a very good place in the 11. of the Acts, vers. 26. And it came to pass, that at Antiochia Barnabas and Saul were a whole year conversant with the Church, and taught much people, in so much that the Disciples were first called Christians in Antiochia. Where we may observe that this word (Church) is explained by three divers words, People, Disciples, Christians: By all which four words, the holy Ghost meaneth one and the same society. For where it is said, they taught much people, it is all one, as if it had been said, they taught the Church: And in so much that the disciples, in so much that the Church, or they of the Church, were first called Christians. In that the Church is called a people, we learn that one Disciple or Christian, is not, neither can be called a Church: But to that end there must be a company more or less, as I have noted in the beginning, out of the signification of the word. Secondly, in that by the word Disciples, is meant the Church, and that by these two different words, is meant one and the same company, we learn that the Church visible is a people (much or small) hearing and learning those things which are taught them from God, or seeming so to do. In a word, that it is a company of Disciples; whereof some few only are 
* Which be they who yields obedience to the word of God. Ma●th. 20.16.  Proficients, and do learn aright the heavenly instructions: the other being now Proficients, or truants, yet coming to this School of Christ, do only occupy a room there: according to that saying of Christ, Many are called, but few are chosen. Last y, in that the Church, or they of the Church, are called Christians, and that by these two several words, the holy Ghost meaneth one and the same society, we are taught that the visible Church is nothing else but a company of Christians: which hath been further confirmed by the former testimonies of holy Scripture, and might be by more, if need did so require.  
Christians now are all they to be accounted, who profess the Christian or true Religion: A company of which make a Church, as we hear; and these be of two sorts: Christians indeed, and Christians in name only. Christians indeed, be such, who professing true Religion, be withal religious indeed, leading a religious & holy life. Or Christians indeed, 
james 1.27.  be they, which partake with Christ in that holy anointing, whereof the Apostle (entreating of Christ) speaketh in the first of the Hebrews, 
Verse 9  God, even thy God, hath anointed thee with the oil of gladness, above thy fellows: 
2. Cor. 1.21.  And to the Corinthians, It is God which hath anointed us, who hath also sealed us, and hath given the earnest of the Spirit in our hearts. Such were those 5. john speaketh of in his first Epistle, 
Chap. 2.20.27  But ye have an ointment from that holy one. And a little after, But that anointing which ye received of him dwelleth in you, and ye need not that any man teach you, but as the same anointing teacheth you, of all things, and it is true, and not lying. As if he had said, what it teacheth is true, and no falsehood or error in it: which must needs be, because it is the Spirit of truth, and therefore breatheth and inspireth nothing into any but truth. The Spirit of God, and of Christ (that leadeth all them which have it, into all truth, needful to be known to salvation) dwelleth in all these Christians, so as he that wanteth this spirit, is no true Christian; 
Rom. 8.9.  According to that of PAUL, If any man have not the Spirit of Christ, the same is not his. From whence also it follows on the other side, that he who hath Christ his Spirit, and he only is Christ's, that is, a member of Christ, or true Christian. As he only was a jew, which was one within, 
Rom. 2.29.  circumcised in the heart, and in the spirit, not only in the letter or circumcision done by the hand: so he only is a Christian, which is one within, baptized with the holy Ghost, and not alone with water. 
2. Tim. 3.5. john 8.12.   
Christians in name, or false Christians be they, who professing true Religion or godliness, have denied the power thereof: Or professing Christianity, 
1. john 3.3. Rom. 2.28.  and themselves to be Christians, walk not as Christ (after whom they are called) walked. As Paul saith, He is not a jew, which is one outward circumcised only in the flesh: so say I, he is not a Christian, who is one outward, baptized alone with water. And as in the same place, the Apostle saith thus of one and the same man, Thou art a jew, and yet thou art not a jew: A jew before men, but not a jew before God: So may we say of these men, that they are Christians, and yet are not Christians, Christians before, and in the reputation of men, and yet not Christians before God, and in his account. A little before, 
Rom. 2.17.  to these kind of jews the same Apostle speaketh thus: Behold thou art called a jew, and restest in the law, and gloriest in God: 18. and knowest his will, and triest the things that descent from it, in that thou art instructed by the Law, 19 and persuadest thyself, that thou art a guide of the blind, a light of them which are in darkness, etc. Yet for as much (saith he) as thou breaking the law dishonourest God, thou art no Iew. So to these I do say, ye are called Christians, and glory in the Lord, that he is your God, and ye are his people, not Heathens, or Infidels, and seem to yourselves to know his will, instructed by the Law, and persuade yourselves many good things of yourselves: yet for as much as through breaking of the Law, ye dishonour God, and cause his name, and that holy Religion you do profess, to be blasphemed and evil spoken of, you are indeed, and truth, and in the account of God, who judgeth according to truth, no Christians. All Christians of this kind be Hypocrites, which of all people be most hateful to God: Nay, our Saviour saith, they be Blasphemers, 
Revel. 2.9. and 3.9.  and therefore sinners in a very high degree. I know the blasphemy of them, which say they are jews and are not, but the Synagogue of Satan. And mark how our Lord jesus doth threaten these Hypocrites, and deep dissemblers with God and men, in matters appertaining to God. Behold I will make them of the Synagogue of Satan; which call themselves Jews, and are not, but do lie.  
And here we must remember, that usually the greatest part of the visible Church are Christians in name only, Hypocrites, wicked, and ungodly men, reprobates, which though they profess Christian Religion, are in truth irreligious; and though they profess holiness, are indeed profane: the lesser part of the visible Church, having that faith in Christ, that piety, and holiness, whereof all make profession. And this is confirmed by the parable of the seed. The 
a This parable doth not only teach that in every place where the seed is sown, ordinarily these four different kinds of ground are to be foū●. But besides that the greatest part of hearers, and consequently of the visible Church, is the worst.  field where this seed is sown, is the visible Church, three parts whereof jesus telleth us is bad ground and only a fourth part good and fruitful: whereby our Saviour teacheth us, that ordinarily the greatest part by odds, and as it were, three parts of four in the Church visible, be bad and unfruitful hearers, like to the barren ground which is near unto 
b Hebr. 6.8.  cursing, whose end is to be burned: and but a small part thereof good. We may not understand Christ just according to the letter: For as at sometimes, and in some Churches, there may be happily some more than a fourth part that receive the seed of the Word into good and honest hearts, where it taketh root downward, and bringeth forth fruit upward: so at other times, and in some other Churches, it may so fall out, that nine parts thereof be bad, and only a tenth good, nay, why may not nineteen parts or more be nought, and but the twentieth part good, and yet be Churches of the Saints, 
1. Cor. 14.33.  (as Paul speaketh) and so to be called of the better part, though it be far less, as a man is called a reasonable living creature. Secondly, this is manifest by that other speech of our Saviour, Many are called, but few chosen. 
Matth. 22.14.  All that be and remain under the voice and call of God, (that is, the Ministry of the Word, whereby God stretching forth his hands, crieth aloud, and calleth upon the children of men, that they would repent and believe, and so be saved) be of the visible Church. Of this Church Christ telleth us, the number being great, that yet few therein be good, and such as shall be saved. Me thinks that none of understanding should deny that the former of these propositions (Many are called) is to be understood of the visible Church, and the latter (But few are chosen) of those of the invisible Church, who are in the visible. This latter none will deny, and the former is no less true: which both the coherence or dependence of this verse with that which goeth before, and also the very words do evince, and it is as if in more words it were thus said. That society and company of men, whom God the Father inviteth to the Marriage of his Son, to partake with him in his glory, and the joys of the Kingdom of heaven is very great, they be not a few, but many, to whom God maketh this offer and tender of salvation: nay calleth upon, and is instant with them, rising rarely and late, (first by patriarchs, then by Priests and Prophets, afterwards by Apostles and their Successors, Pastors and Teachers) that they would be saved. But in all ages among this great multitude of jews and Gentiles, a few only be of God's election, and such as shall be saved. Hereupon (considering they who have and enjoy the external calling, are the visible Church) it followeth inevitably, that the most or greatest part of the visible Church are Reprobates, & such as are appointed to just condemnation. For if few in this great number of the visible Church be elected, many are rejected. If now the most in the visible Church be reprobates, then are they wicked and ungodly, how holy a profession soever they make. This short speech (Many are called but few are chosen:) our Lord useth divers times, as Mat. 20.16. & 22.14. not so much for the certainty thereof, as that we might the better learn, and remember the same being iterated, but chiefly that the faithful might not be offended, and stumble at the multitude of the wicked, and paucity of the godly in the Church: seeing it is no new or strange thing, but the very state and condition of the Church, so as seldom or never, it doth or can go otherwise with the Church. Well and truly therefore saith 
a In Ecclesia etiam mali sunt imo bonis multo plures, ut in eorum comparatione pauci sint, cum per seipsos considerati in gentem numerum faciant. August. de unitate Ecclesiae cap. 12.  AUGUSTINE, In the Church there be also evil men, yea many more than good, that the good compared with the evil, are but a few, though considered in themselves, they make a very great number. And 
b Greg. in evang. hom. 38. Sancta Ecclesia bonos & malos indiserete nunc suscipit etc. Idem in expos. motal. lib. 13. cap. 4. Ecclesia intra sinum, etc.  another thus, The Church comprehendeth both good and bad, and more bad oftentimes then good, more goats than sheep, great store of cockle, Reprobates without number.  
And here observe we the difference betwixt the invisible and visible Church. The Invisible, is considered from the first elect until the last, bringing all the Chosen of all ages into one body or society. The Visible, according to certain places and times, for as much as she is not visible universally and all at once, but according to times, and in her parts. The Invisible containeth none but the good, the 
c Matth. 3.12. and 13.25.  Visible containeth both the good and the bad: that only the elect, this as well Reprobates, as elect: Chaff as well as Corn; tars, as well as Wheat: yea more Reprobates than elect, for Many are called, but few are chosen. The Invisible Militant hath in it only the faithful; the Visible, all that profess faith in Christ, though many of them have no better a faith then the Devil. In the Invisible, there be many sheep which are never gathered into the visible (especially) assembly or particular Congregation. In the Visible, a great many Goats and Wolves which shall never be received into the Invisible. 
Matth. 10.16.  Behold, I send you as sheep in the midst of Wolves. This is spoken of the visible Church, which then did swarm with Wolves, 
Matth. 3.7. and 23.33.  Goats, Serpents, Vipers, fat Bulls of Basan, and other such like beasts. This is carefully to be observed against them of the Separation.  
By that which hath been said it is manifest, that a true visible Church consisteth of both kinds of Christians aforesaid, of Christians true and false, of Christians indeed, and of Christians in name only: no better indeed then rebels against God, and blasphemers of him after whom they be called: and is a confused and mixed company of Elect and Reprobates, good and bad, holy, and profane, nay many times it is so overspread with wicked, that the righteous can hardly be discerned, no more than the wheat that lieth all hid under the chaff: So that there is sometime a Church without any show of it. So was it in Eliah his time, who though a Prophet, 
1. King. 19.10.14.18.  and therefore such as to whom the godly should have been known, yet knew he not so much as one: And this was then, when the state of the Church was such, that God could not be visibly served any where, but among his people Israel: But of this we shall have just occasion to speak more hereafter. These things being so, what mean those men, who sometime were of us, to condemn our Churches, and public assemblies for false Churches, because of this mixture; and for this cause chiefly, to withdraw themselves from us; and our Assemblies. It will not help them at all to say as they do, that many of our Congregations be known wicked, as shall hereafter appear.   

CHAP. V Of Religion, what it is, and how distinguished.  
furthermore, we are to remember, that in our description of a true visible Church, I do not say that it is a company of people professing the pure Religion of God, but a company professing true Religion. For the better understanding whereof, and so what a true visible Church is, we must know what Religion is, and how it is distinguished. Religion is the way, or manner of worshipping God, which men do use: whether it be of the true God, or a false god. As it hath been in all ages past, even so it is now. Some Nations worship the true and living God, which made heaven and earth, who is blessed for ever, and only to be worshipped. The people of other Nations worship false and feigned gods: some people worship after this, another after that manner: some one way, some another way. The Pagans, and those we call Infidels, have their form of worship: such as the Devil (whom indeed they worship) and the wit of man hath forged. 
1. Cor. 10.19.20.  The Turks worship God according to their fashion and way. The Papists worship God, Father, Son, and holy Ghost, after their fashion. And we called Protestants, worship one and the same God in Trinity, after another manner. This is that we call Religion: and it is either true, or false.  
False Religion, is when either a false or feigned god is worshipped, which in time past the Gentiles did, and Infidels do at this day: or the true God is worshipped falsely, not in some matters of circumstance only, (which may fall into them which worship God truly, and be of the true Religion) but in the very substance and body of worship. Of a false Religion, and false worshippers, are not only the Turks, (which none but themselves deny) but the Papists likewise, which some men gainsay: because their worship is not only in matter of circumstance, but in the substance false, and not commanded in the Word.  
True Religion, is that Religion, which teacheth the true way & manner of worshipping God, so as whosoever walketh in that way, & worshippeth God after that manner may be saved. And it is either pure, or corrupted. 
james 1.27.  Pure & undefiled Religion, is, when the external worship of God is in all things such as the Word requireth: both in the matter and manner of worship; as well in every circumstance, as in the substance. Or, that is pure Religion, when God is worshipped in all things as he hath appointed, without adding any thing thereto, or taking any thing from it. This is the Religion men should be of, and this is the worship we should give to God. But alas, partly through the blindness that is in man, & partly through his corruption otherwise: it cometh seldom or never to pass, that men attain to this sincerity in Religion and worship. After this purity, notwithstanding we must strive at the height & perfection of Religion & worship: & if we cannot attain unto it, let us yet draw as near it as may be; knowing that by how much the nearer we approach thereunto, by so much the better is our Religion and worship: and by how much the further off we be removed from it, by so much it is the worse.  
True Religion is then corrupted, when the body and substance of Divine worship remaining sound, some thing or things notwithstanding, be either wanting therein, which God hath commanded, or used, which he hath not appointed, or when both these are to be found in divine worship. Such was the Religion and worship of the jews, when Christ was upon the earth at which time, contrary to God's appointment, they had two high Priests, Annas and Caiphas. And where the high Priests office was to continue during his life, they now held it but for a year. To say nothing of their exceeding great corruption in doctrine and manners: yet was the Religion and worship of the jews at that time, the only true Religion and worship, but not a pure Religion and worship. The same is true of the Church of Corinthus, of the Churches of Galatia, and of the seven Churches in Asia. And such is the Religion we profess in England, and the worship we give to God, a true, but not a pure Religion and worship. And of this kind also, we may assure ourselves, is the Religion of the Churches in Scotland, in France, in the Low-countries, yea even of all the reformed Churches in Christendom, though not all corrupted in the same degree.  
True Religion is corrupted less or more. And that is according as in divine worship, is omitted more or less of those things which God hath appointed, or added and mixed therewith more or less, which God hath not commanded, or both. As when any thing in Divine worship is wanting, which God hath ordained, it is not pure Religion and worship, but corrupted, though it may be a true Religion and worship: so when with Divine worship are mixed, 
Quaere de circumstantiis loci, temporis, habitus, gestus, etc.  or thereunto added some ceremonies (more or less) and ordinances of man's devising, which we call human inventions: Religion then and worship are thereby corrupted, and cannot be said to be pure and undefiled. The reason whereof is, because God hath not left it to the liberty and will of man, to serve and worship him as he pleaseth, and thinketh good: but as he alone will be worshipped, so in that manner as he (not man) hath appointed, and no otherwise. Nothing is left here to the wit and will of man: he may neither add, nor omit any thing, 
a Deut. 12.32. and 4.2. Prou. 30.6.  Whatsoever I command you, take heed you do it: thou shalt not add unto it, nor diminish from it. Hence it came to pass that 
b levit. 10.1.  a fire came out from the Lord, and devoured Nadab and Abihu, even for offering strange fire before the Lord, which he had not commanded them: And that the Lord did slay 
c 2. Sam. 6.16.  Vzzah, holding up the Ark of God, when it was shaken and in danger to fall. Hereby the Lord did show how highly he is offended with this corrupting and defiling of his worship: To teach the sons of men to beware thereof.  
Thus you see the difference between pure Religion, and the pure worship of God; and true religion and worship, corrupted. Also that a people may be of a true Religion, and have the true worship of God, and so be a true Church: and yet not of that Religion which is pure and undefiled, nor have the sincere worship, 
As one believing in Christ is a true Christian, though he hath many infirmities. So a company professing true Religion, is a true Church, though it hath in it many corruptions.  and be a pure Church. As a man believing in Christ, though he ought to be free from all impurity of soul and body, and abound in all grace, as much as is possible, is a true Christian, notwithstanding he attain not to this perfection, but have many infirmities: so a Church or company of men professing true Religion, though in the worship of God, it should be free from all human inventions, and have all the ordinances of God, as much as is possible, notwithstanding it attain not to this height of purity or perfection, but have therein many corruptions, is nevertheless a true Church.   

CHAP. VI That the profession of true Religion, maketh one a member of the visible Church.  
Having now prepared and made a way to the Readers better understanding, I return to my former description: willing thee again to remember, that I do not say that a visible Church is a company of people professing the pure Religion of God, but a company professing true Religion. Add thereunto if you will, and enjoying a true worship of God, though not a pure worship. And here fitly I may frame another description of the visible Church: That it is a company of men enjoying and submitting themselves to the true worship of God. Let there be an assembly joined together in prayer, in hearing the Word, and in receiving the Sacraments 
a Touching the substance thereof, though not in every circumstance, and in that purity which ought to be.  according to Christ's institution, and it is a true visible Church.  
If thou wilt sound understand (Christian Reader) what a true visible Church is, and be preserved from that error and Schism, into which many of late have fallen, thou must carefully observe and remember these two things. First, The difference between pure Religion, and true Religion corrupted: betwixt pure worship, and true worship corrupted, whereof we have spoken. Secondly, That to the making or being of a member of the visible Church, a profession of true Religion, and an outward submission to true worship sufficeth. From whence these conclusions do follow. First, That an Assembly may be a true visible Church, though it profess not the Religion that is pure and undefiled, nor live under a pure and sincere worship of God, but such as is partly impure and corrupted. Secondly, That a man may be of the true visible Church, though he be not religious and godly but indeed and in truth irreligious and profane, so that he profess the true Religion. And that such may be, and are of the visible Church, who only outwardly submit themselves to the true worship of God, though they be not true worshippers, and do not worship God in Spirit and truth. This profession of the true Religion, and submission I speak of, is all in all in this case. It is that which giveth life and being to every member united to his body: so as whosoever maketh this profession, and useth this submission, being knit to this body, and not cut off by excommunication, is in, and of the visible Church. The matter of this Church is a company of men: not one, but a company, less, or more. And yet not a company of Angels, or Spirits, but of men. The form is the profession of true Religion, or submission to the true worship of God. As therefore it is in all other cases, that where the matter and form of a thing is, there is the thing itself: even so it is in this particular.  

Ainsw. to Master Stone, pag. 18. Mark. 1.24. Act. 16.16.  In a Pamphlet set forth (by Master Ainsworth, as it is reported) against Master Stone, we have to the premises this answer. That this profession is not wanting in the Synagogue of Satan. For (saith he) as the Devil himself professed some true and sound doctrine, so do his Instruments, as witness the writings of Papists, Anabaptists, and other Antichristians, wherein they also make profession of these things. But we have learned of the Apostle, 
Titu● 1.16.  That there are some who profess they know God, but by works deny him, and are abominable and disobedient, and unto every good work reprobate. Seeing then a company of Reprobates may profess all doctrine needful to salvation, yet practise such things as will bring them to damnation: We cannot be persuaded though all your three marks were granted to be in your Parishes, that therefore they are true Churches of Christ; for we know they do the works of Antichrist.  
I reply, Neither Papists, nor Anabaptists, nor any false Church, or Synagogue of Satan, profess true Religion. They profess indeed some true and sound doctrine, yea the Devil himself did so; but it is another thing to profess true Religion, and enjoy and submit ourselves to true worship. But say you: A company of Reprobates may profess, not only some but even all doctrine needful to salvation, and yet practise such things as will bring them to damnation: we cannot therefore be persuaded, that a company professing Christian Religion, make the Church of Christ. You speak you know not what, for hereby you imply, and secretly teach, that A true visible Church is a company of people professing and practising such things as will bring them to salvation. Whereupon it follows, that there is no Hypocrite in the visible Church: for whose practice is answerable to his holy profession, he is no Hypocrite. Hereupon also ensueth, that in the visible Church there is no Reprobate or any that shall be damned, and that it is a company of Elect on●y, and such as shall be saved. For all that practise such things as will bring them to salvation, shall be saved. But this practice of holiness, over and besides an holy profession, do you require in all the members of the true visible Church: condemning them as no members that want it, and which making this profession, do practise those things which lead to damnation. Therefore by your Doctrine, all of the visible Church shall be saved, and none therein damned. And thus unawares you confound the visible and the invisible Church; but that is usual with you. In effect you affirm, that those mentioned Titus 1.16. were without. But that is more than you or any man can prove. It is more probable that they were in the Church; for they were professors. They profess (saith the Apostle) that they know God. Under the knowledge of God, comprehending also their professing to fear God, to love him, and to believe in him, and to obey him. And I am very sure, that notwithstanding their extreme wickedness, they might be of the visible Church, which only maketh you think they were not of it. Whether those Professors were in the Church, or without, it mattereth not. I am sure, that if not these, yet infinite others, as abominable as these, have been in, and of the visible Church, as hereafter shall be made manifest. Seeing then in many members of the visible Church, as Cain, Ishmael, Esau, Saul, Absalon, the Scribes and pharisees, with innumerable more, there was no practice at all of godliness, but only a profession thereof, being no better than Atheists, denying God, in their works abominable, disobedient, and to every good work Reprobate: why do you necessarily require practise in all the members of the visible Church, so as without it one cannot be a member of the Church, and for want of practice condemn our Parishes for false visible Churches? Behold here men delivered up to a reprobate sense, that were of the visible Church. Are any in our Parishes worse and more vile than these? Were these because of their outward profession of the true visible Church, notwithstanding their profane lives. And may not they in our Parishes, making the same profession, be likewise members of the true visible Church, albeit their lives be profane, so long as by excommunication they be not cast out of the Church? Your Parishes (say you) we cannot be persuaded are the true Churches of Christ: because they do the works of Antichrist. Be it that we are guilty of this trespass; that we do some works of Antichrist, (that is) that some such things we do, or yield unto, as Antichrist hath brought into the Church. Doth it thereupon follow, that our Parish assemblies are not the Churches of Christ? 
Answ. to Master Stone, about the 2. pag.  Verily no, Except every abomination of Antichrist, make a Church to become false and Antichristian, whereunto yourselves answers negatively, and renders thereof a good reason in these words: For the best Churches are subject to error, and some abominations of Antichrist were crept into Christian Churches while the Apostles lived. By this reason of yours, and your own confession, the Primitive Churches were not true Churches. In the eight chapter of john, jesus saith to certain jews, 
Vers. 41.44.  Ye do the works of your father. And again, Ye are of your Father the Devil, and the lusts of your father ye will do. If these, notwithstanding they did the works of the Devil, were of the true visible Church, as the truth is: then sure may we be of the true visible Church, notwithstanding we do some works of Antichrist: except Antichrist, and the doing of his works, be worse than the Devil, and the doing of his works.  
But the Answer to Master Stone proceedeth, If you teach your people, that profession without practice, is sufficient to salvation, you are but a deceiver of their souls. Who amongst us teacheth such diabolical doctrine? The Lord knoweth, and his people know, that we teach the direct contrary; that it will not suffice to say Lord, Lord, but we must do the will of our heavenly Father, if we will enter into the Kingdom of heaven: yea, ye yourselves know this. What mean you then to use these words? whereby you would either intimate to the Reader, that we use this cursed doctrine, and so slander us; or at least, that you doubt thereof, whereas you certainly know the contrary. Take heed yourselves prove not the deceivers of souls: Nay, as sure as the Lord liveth, you are such.  
But let us come to Master Ainsworths last answer concerning this point of profession. Again, 
Counterp. 21.  I deny that your Parishes do truly and rightly profess these things, and would hear your proof; we know that your Parishes profess not aright, neither Law, nor Gospel, neither repentance from dead works, nor faith in God, but lie dead in trespasses, and sins, idolatries, and many other heinous abominations.  
I reply, We know that among us some few do rightly profess, being the same in deed, which they profess, and make show to be: and that is as much as is to be looked for in the visible Church: Seeing all in the visible Church, a few excepted, are Hypocrites; and that no Hypocrite can, or doth rightly profess Law, or Gospel, faith or repentance. And what though many among us, yea the most be dead in trespasses and sins. Doth that hinder us from being a true Church? Be ashamed of your gross ignorance. Know ye not that the greatest part of the visible Church are Reprobates, as is manifest by this speech of our Lord, Many are called, 
Matth. 22.14.  but few chosen, and consequently dead in trespasses and sins. Are not all natural men dead in trespasses and sins? The Apostle saith they be, but all Reprobates are natural, not spiritual: therefore all Reprobates are dead in trespasses and sins. Is there any Reprobate, who being dead to sin, is alive to God? In the twelfth Psalm, David, because of the iniquity of that time, complaineth, and crieth out to God after this manner: 
Vers. 1.  Help Lord, for there is not a godly man left. And Isaiah thus, Ah sinful Nation, a people laden with iniquity, etc. And a little after, 
Isa. 1. v. 2.3.4. and vers. 10.  Hear the word of the Lord, ye Princes of Sodom, hearken, ye people of Gomorrha. Tell me now, Master Ainsworth, whether the people of the jews, in the days of these Prophets, were dead in trespasses and sins, and many heinous abominations: and whether they did rightly profess the things you speak of. I hope it may be as truly said of them, as of us, that they professed not aright, neither Law, nor Gospel, neither repentance from dead works, nor faith in God: and yet were they at the same time a true visible Church. We therefore may be, and are a true visible Church, notwithstanding, our people generally fail in the practice of that holy Religion we do profess. And thus much of the visible Church; yea, generally concerning the Church, visible and invisible, wherein (godly Reader) if thou wilt take the pains to inform thyself thoroughly, thou shalt not need to fear those rocks whereon others have fallen, and made shipwreck.   

CHAP. VII. That the Church of England, is a true Church, and our Parish assemblies, true visible Churches.  
WE will now come to apply the aforesaid Doctrine of the visible Church, to the people of En●land in particular: and thereby we will prove the Church of England, to be a true Church, against all gainsayers, Papists, Brownists, etc. but especially against Brownists, who only have caused this Treatise of the Church, against whom chiefly it is intended: And this is the first use we will make of the said Doctrine.  
The Brownists every where, in their books, with open mouth affirm, that our Church is a false Church, and our particular Congregations, or Parish assemblies false visible Churches. To take away this vile report and evil name, which they have brought upon us the people of God, I will reason against them, and prove the contrary, first generally, and then particularly: Generally thus,  
Whatsoever People or Nation is within the daily voice and call of God, calling upon them to repent and believe, that so they may be saved, the same is a true visible Church.  
But the people generally of England are within the voice and call of God, daily calling upon them to repent, and believe, that they may be saved:  
Therefore the people of England are a true visible Church.  
The Proposition, and first part of this Argument is proved by the speech of Christ, 
Matth. 22.14.  Many are called but few chosen: by the first part whereof, Many are called, is meant the visible Church: and by the latter, contained in these words but few are chosen, those of the invisible Church, that are in the visible. All that live under the voice and call of God, that is, who submit themselves unto the Ministry of the Word, and do hear it, whereby God calleth upon them (by his servants the Ministers) that they would repent and believe, and so be saved, all these (I say) are the visible Church: among which (saith Chr●st) few are of the Elect, and Church invisible. This is the meaning of our Lord, in these words. As that people which hath not this external calling by the Word, is not a visible Church, or so much as within the visible Church, but without, as Paul speaketh, 
1. Cor. 5.12.  What have I to do, to judge them that are without? So that people which hath the external calling, whom God vouchsafeth to call upon to be saved, and outwardly submit themselves thereunto, albeit few of them be effectually called, and have the internal calling, is a visible Church.  
Against the Assumption, or second part of this Argument, there lieth no exception, it being true that our Pastors and Teachers are true Ministers, even the Ministers of Christ, and disposers of the secrets of God: which as some of the learned among us of late have proved, to the stopping of your mouths, though never so wide: so God himself, by the calling and conversion of many among us, 
1. Cor. 9.1.2.3.  doth confirm, and thereto from heaven set a scale: and therefore it mattereth not, though a thousand foolish men on earth do deny the same.  
From the latter description of a visible Church, That it is a company of people enjoying and submitting themselves to the true worship of God, I argue yet further for our Church.  
Whatsoever people do enjoy▪ and outwardly submit themselves to the true worship of God, they are a true visible Church:  
But the people of England do enjoy and outwardly submit themselves to the true worship of God:  
Therefore the people of England are a true visible Church.  
The Proposition hath sufficient confirmation from the aforesaid description of the visible Church, and needeth not to be strengthened any further; besides you will not (I know) deny it, and therefore in vain it were to use many words about it.  
The Assumption you will and must needs deny, that our divine worship, is true worship. For if our worship be true worship, then is our Church a true Church: This you know full well. Hereupon you as confidently affirm, that our worship is false, as that our Church, is a false Church. 
Counterpoys. 209.  Should we say (quoth Master Ainsworth) that a visible Church is a people that falsely worship Christ? Indeed, if so we held we might well return to their Church of England; for there is false worship more then enough. If we can prove now that our worship is true worship, then and thereby it will be manifest that our Church, is a true Church: and so the foundation of your building, will not only be shaken, but utterly overthrown, and fall to the ground, & consequently the whole building. That the worship we enjoy, and give unto God, is true worship, I thus prove.  
If such, as both in their life time, and at their death, served God with the very same worship as we do, have in that worship been saved, then is the worship we now have, true divine worship.  
But the first is true:  
Therefore the second.  
Both the Proposition and Assumption of this Argument, will be made evident in and by the prosecution of the following Argument: where I prove that our Religion, is true Religion. If that forthwith following, which is said of true Religion, thou wilt (Reader) apply unto, and understand of true worship, than thou shalt plainly see that the same argument, whereby we prove our Religion to be true Religion, maketh as strongly to prove our worship to be true worship. For if the Religion we profess be true, then needs must the worship we give to God be true: seeing Religion is nothing else, but the manner after which men worship God; and that true Religion, and true worship, as false Religion, and false worship; cannot be severed: But the Religion, which we in England profess, is true; as shall be proved: Therefore the worship we give to God, is true worship. I now proceed to a third Argument.  
Whatsoever people, all the Churches of God in the world, do acknowledge to be a true Church, the same to be a true Church, and so to be accounted:  
The people of England, all the Churches of God in the world, do acknowledge to be a true Church:  
Therefore the people of England are a true Church, and so to be accounted.  
The Proposition I thus make manifest. we speak of a visible Church and so I mean by Church in this Argument. Now if it cannot be discerned, and known by others, it is not visible. If it can be discerned, then by the visible Churches that are: to the members whereof we cannot but grant this gift and ability, to discern and know a true Church. It is absurd to yield this gift to them, that are without: and therefore to be granted, to them that are within the Church: unless we will deny it to all men, which is most absurd of all.  
The Assumption I prove by this induction. The Churches of Scotland, France, Helvetia, Bohemia, Saxony, and so of the rest, do acknowledge our Church for their Sister, and give unto us the right-hand of fellowship; Therefore all the Churches in the world. If any true Church do judge otherwise of us, do you instance the same, and prove it accordingly. Until then, we will hold the Assumption to be as true, as the Proposition, and the conclusion to be no less true than they. Thus much generally concerning the Church of England: now I will prove our particular Congregations, or Parish assemblies, to be true visible Churches: and first thus;  
If the Mother, all the people in England professing true Religion, be a true Church, then are her Daughters, the particular Congregations, consisting of such people likewise, true Churches: for as is the Mother, so are her Daughters:  
But the Church of England, the Mother, is a true Church (as hath been proved)  
Therefore the particular Congregations her Daughters.  
Secondly thus: If our particular Congregations, have the matter and form of true visible Churches, then are they true visible Churches.  
But the first is true:  
Therefore the second.  
The Proposition is for this reason true: because, where the matter and form of any thing is, there is that thing. The assumption I thus strengthen.  
The matter of a true visible Church, is a company of men, and the form of it is the profession of the true Religion.  
But our particular Congregations, are companies of men professing true Religion:  
Therefore our particular Congregations, have the matter and form, of true visible Churches.  
That the matter of a Church, whether true or false, is a company of men, none I think, of judgement will deny, or once doubt of: sure I am, he may as well and truly deny, that water is moist.  
Touching the latter part of the Proposition the form: Who can with any face or colour of truth deny, That a Congregation, joining together in the profession of true Religion, is a true visible Church? In the 14. of the Acts we read thus: And when they had ordained them Elders, 
Vers. 23.  by election in every Church, and prayed and fasted, they commended them to the Lord, in whom they believed. Certainly these Churches were divers particular Congregations, each of which did join together in the profession of Christian Religion. Now I would know, what made these several societies, Churches, (even by the testimony of the holy Ghost) but their profession of Christian Religion? whereby they were distinguished from all other societies, as usually things are by their forms. At this time, there was little or no Ecclesiastical Government in these Churches, which some make the form of the Church: because there were no Elders, by which the same should have been governed. Not this then, but their holy profession gave the form and being to these Churches.  
Concerning the Assumption, that our particular Congregations be companies of men, professing true Religion, the proof thereof followeth forthwith.  
Thirdly, out of my former description of the visible Church, which is demonstrated by the word of God, to be a company of people professing true Religion. I argue thus.  
All particular Congregations which do profess the true Religion, are true visible Churches:  
Our particular congregations, do profess the true Religion:  
Therefore our particular Congregations are true visible Churches.  
Likewise thus:  
Whatsoever Assemblies profess the true way to salvation, the same be true visible Churches:  
The Assemblies in England, do profess the true way to salvation:  
Therefore the Assemblies in England are true visible Churches.  
The Proposition (or first part) of both these reasons, is manifest by the former Doctrine, and description of a visible Church: the truth whereof hath been made evident by sundry testimonies of holy Scripture. The Assumption of the three last Arguments, (being the same in effect) I thus confirm:  
If men professing the same Religion, and way to salvation, that we do, have living and dying in that profession been saved, then is the Religion and way to salvation, that we profess, the true Religion, and the true way to salvation.  
But men professing the same Religion, and way to salvation with us, have therein been saved:  
Therefore the Religion, and way to salvation we profess, is the true Religion, and true way to salvation: and consequently, we are a true visible Church, and our Congregations the Churches of Christ, and not the Synagogues of Satan, as these men blasphemously say.  
The Proposition is very manifest, and needs no confirmation: 
In the printed letters between M. jacob, and M. johnson passim.  the Assumption is true by your own confession: For you confess, that those who died for Religion in Queen Mary's time were Martyrs, and usually you so call them, and therefore are they saved, and now in heaven: and they professed the very same Religion, and way to salvation with us, and therein lived and died; yea, died for that Religion we at this day profess: Men therefore professing the same Religion, and way to salvation with us, have therein been saved by your own acknowledgement.  
All that you here say for yourselves, or can say, is this; That the Martyrs saw no further. I reply, You herein acknowledge, that so many among us, as in these things see no further, are in the same estate with the Martyrs, saved, I mean, as well as they, if they walk according to their profession, and that light is revealed unto them, as they did. Which being so, the Assumption remaineth firm and sound. That many of the Martyrs did in these things see as far, as many thousands of private men do at this day; nay, a great deal further, we cannot deny or doubt of, if we compare the knowledge of private Christians (for the greatest part) in these things, with the said Martyr's knowledge, shining in sundry speeches of theirs, recorded partly in the Acts of Monuments, and partly in some of their own books. And yet did they not separate from the public assemblies, being as corrupt as ours: until Popery came in, whereby the substance of divine worship was corrupted, and abominable idolatry erected. And therefore men seeing and knowing many corruptions in our worship and Ministry, and yet not separating from that worship, because of them, may notwithstanding be saved: walking according to the rules of our Religion, and in that way to salvation we profess. Otherwise I am sure these men were not saved, which I hope you will not affirm; nay in effect, you all teach the contrary, in that you acknowledge them to be Martyrs: and especially Master Francis johnson: who almost every where in the printed letters between Master jacob and him, calleth them Martyrs; and pag. 75. and 77 holy Martyrs: who could neither be Martyrs, nor Saints, if they were not saved, and now in heaven. Much more than may they among us be saved, who walking in this way, are ignorant of these corruptions, though they do not separate: and therefore men professing the same Religion, and way to salvation with us, may be saved.  
And whereas they acknowledging them that died in Queen Mary's time, to be Martyrs, deny us to be Christians, so many as stand members of our Parish assemblies, which generally we do all; and granting to them salvation, deny it (in a certain respect) to us: that these cannot stand together, it shall appear: Master johnson in the defence of his second Exception against Master jacob, page 16. hath these words; 
Defence of the Churches and Ministry of England. 16.  These men and assemblies, thus holding, professing, and practising, cannot in this estate be deemed true Christians; and Churches. Against this I argue thus:  
If the late English Martyrs, professed, and practised the very same Religion, we now profess, and yet were in that estate true Christians, and so saved; then men at this day professing, and practising our Religion, are true Christians, and in the estate of salvation:  
But the late English Martyrs, professed, and practised the very same Religion we now profess, and in that estate were true Christians, and so saved:  
Therefore they who at this day profess and practise our Religion, are true Christians, and in state of salvation.  
The Proposition must needs be true, except we will make God mutable, or an accepter of persons.  
The Assumption (consisting of two parts) is likewise true; for all the Christian world knoweth, that they professed the very same Religion, that we now do; and that they lived and died in our Religion, and for it; and therefore to deny this, is extreme impudency. The latter part of the Assumption, themselves confess to be true, in calling and acknowledging them for Martyrs, as is aforesaid.  
If here they roll over again the same stone, and having nothing else to say, object the second time the ignorance of those times, that the Martyrs knew not the corruptions that then were, and still remain in the worship, Ministry, and Church government; as all we either do, or may know; I return for answer, that howsoever this is true of some of the Martyrs, yet it is not true of them all. And what say they to them? were they Martyrs, and saved, or no? Master Hooper, Latimer, Bradford, with sundry others, had more knowledge, and a deeper insight, into the present corruptions, than many private Christians have at this day: nay it is not to be hoped that many among us, illiterate, simple ones, of slender capacity, bad memories, as old men and women, etc. have that knowledge of Church corruptions, as these and some other Martyrs had; who were learned men, Ministers, and such as spent their whole time and days at their studies. Shall we now deny Christianity, and salvation to all these simple ones, and grant the same to the former, notwithstanding the ignorance of these persons in the corruptions (and that not wilful ignorance) is greater than of the others? Were the former saved, not separating from the corruptions in the worship of God, and Ministry, though they knew them very well to be corruptions: and must all these, notwithstanding their faith in Christ, needs be damned, having less knowledge in the same corruptions, because they do not separate? Verily, thus to judge of this latter sort, living and dying in this estate, argueth not only want of charity, but besides, great impiety. But tell me, I pray you, are none of these capable of true faith in Christ, because of their ignorance in the corruptions? Or if they be thereof capable, is it by their ignorance herein extinguished? Nay, I would know of you, why they that have knowledge and good understanding in the corruptions▪ and condemning them do not separate, may not as well be saved, as Master Latimer, Hooper, and Bradford: answer me this one Argument; and so I end:  
If Master Hooper, M. Bradford, with others, knowing the corruptions then in worship, and Ministry being thesame also with ours now, were, notwithstanding this knowledge and not separating, saved: then men at this day, notwithstanding their knowledge of the corruptions, and not separating because of them, may likewise be saved.  
But the first is true:  
Therefore the second.  
The Proposition must needs be true, considering that God is immutable: also no accepter of persons. And the Assumption is true; as may be showed by the parts thereof. He that shall read the Acts of Monuments, may easily see that sundry of the Martyrs in Queen Mary's days, had good knowledge and insight into the corruptions we speak of. That the corruptions then in worship, Ministry, and discipline, were the same with ours now, as many and great; their public worship, also the very same we perform to God now; and that notwithstanding those corruptions, and their knowledge of them, they did not separate and withdraw themselves from the public assemblies, until such time the Mass, that abominable Idol, and gross Idolatry, crept into God's worship; so as the body and substance of worship was defiled: That these things (I say) are true, no man can deny, but with shame enough. That they also were saved, you in effect acknowledge, in calling them Martyrs, and holy Martyrs, as before we have heard, and your books every where declare.  
Now that we have been informed in the doctrine of the Church, and applied the same: seeing there are divers gone out from among us, whom we call Brownists, contrary minded: who both reject the aforesaid doctrine, as erroneous, and condemn our Parish assemblies, for false Churches: it remaineth we hear what they likewise teach concerning the Church; and their Arguments whereby they would prove our Church, to be a false Church: that so we may more clearly see on which side the truth is: whereby the lovers of the Truth, shall be preserved from error, and Wisdom justified of her children.    

THE SECOND BOOK.  

CHAP. I. A confutation of H. BARROW his description of a true visible Church.  
WE have spoken in the former Chapter, of the first use we make of the aforesaid Doctrine of the visible Church: And there we have seen how fitly it seemeth to justify the Church of England, and to prove her to be a true Church: now by it we will also convince the Brownists false doctrine of the visible Church. And that shall be the second and l●st use of the Doctrine aforesaid.  
For the better understanding of the Brownists doctrine concerning the true visible Church: let us hear how it is described by them. It is (saith BARROW) a company and fellowship of faithful and holy people, gathered in the name of Christ jesus, 
A true description of the visible Church, pag. 1.  their only King, Priest & Prophet, worshipping him aright, being peaceably & quietly governed by his officers & laws, keeping the unity of faith in the bond of peace, and love unfeigned. General●y concerning this description, I affirm, that 
a Apology 44. Counterp. 115. Princ. & Infer. 8. & 10.  as all the rest of the descriptions or definitions of the visible Church which they do give, so this likewise, is rather a description of the invisible Church militant, then of the visible. That which is here set down, is true only of the Elect, and cannot properly and truly be spoken of any Reprobate, whereof a true visible Church may in part consist as well of the Elect: for as the Elect only are faithful and holy indeed, and effectually called: so Christ jesus is their only 
b Though Christ jesus be in divers respects King of the visible Church, yet he is not King, Priest, & Prophet of the visible, but only of the invisible Church, he cannot be said to be Priest of the visible Church, but with relation had to them that be of the invisible Church.  King, Priest, and Prophet: they alone do worship him aright, are governed by his laws, keep the unity of faith, in the bond of peace and love unfeigned. But let us brifely consider of the several parts of this description: That your meaning is, the visible Church consisteth only of faithful & holy persons, it is hereafter made manifest, and appeareth also by the last page of H. Barrow his book entitled, A true description of the visible Church: where he saith, that into the visible Church there entereth no unclean thing or person, but all such are without: how true this Doctrine is, we shall anon hear, as also of the gathering here spoken of. And that the visible Church, and consequently all the members thereof, have not Christ jesus to be their King, Priest, and Prophet; in the end of this book it is made manifest. Omitting therefore these things, we will come to that which in the description followeth.  
In it you add, that the visible Church consisteth of a Company that worship Christ aright, and to prove this, you send us to three places of Scripture, the two first, viz. Exod. 20.7.8. levit. 10.5. speak never a word for you. The last and only testimony you have, is joh. 4.23. where jesus saith, That the true worshippers shall worship the Father in Spirit and truth, and that the Father requireth such to worship him. And hereof our Lord rendereth a reason, in the words next following, saying: God is a Spirit, and they that worship him, must worship him in Spirit and truth: which in effect is this: that God being of a spiritual nature, requireth a spiritual service agreeable to his nature. Of a company of such kind of worshippers (say you) doth the visible Church consist. But how can this possibly be true? seeing Christ jesus speaking to some of the visible Church, 
Matth. 15.7.  saith thus, O Hypocrites, Esaias prophesied well of you; saying: this people draweth near unto me with their mouth, and honoureth me with their lips, but their heart is far from me: but in vain do they worship me. These were no true worshippers, worshipping God in Spirit and truth, but only outwardly and Hypocritically, whereupon jesus calleth them Hypocrites, and yet were these worshippers members of the visible Church. And whereas of the visible Church the greatest part are Hypocrites, or hypocritical worsh●ppers, by this description and doctrine of yours, there can be no Hypocrites in it: for you teach that the visible Church is a company that worship God in Spirit and truth; but no Hypocrites worship God in Spirit and truth: therefore (by your doctrine) no Hypocrites are of, or in the visible Church. That no hypocrites do worship God in spirit and truth, (which resteth only to be proved) it is hereby manifest. First, because they do not worship God with a true and sincere affection of the heart. Secondly, Because this worshipping of God in spirit and truth, is that worship which God requireth to be performed to him by men, accepteth of, and is well pleased with: but the worship of hypocrites God forbiddeth, rejecteth and abhorreth: Hypocrites therefore do not worship God in spirit and truth. Thirdly, As many as thus worship God in this world, 
Heb. 11.6. Psal. 19.11.  he will honour in the world to come; and for their poor service done to him on earth, he will abundantly reward them in heaven, now woe be to Hypocrites, saith Christ. And again, give him his portion with Hypocrites. This is the hypocrites reward.  
Where you say, that the visible Church is a company peaceably and quietly governed by Christ's officers and laws, considering the greatest part of the visible Church are reprobates, and so rebels against Christ, taking part with Satan against him: how can this be truly said of the visible Church, and consequently of all the members thereof? Cain, Ishmael, Esau, Saul, Absolom, the Scribes and pharisees, were all of the visible Church. These and thousands more such in the Church, have been so far from being quietly governed by Christ's laws, that with them in the second Psalm they have said: 
Verse 3.  Let us break their bonds, and cast their cords from us. The visible Church therefore is not a company of such loyal and obedient subjects to Christ, as these men affirm. How peaceably and quietly was Saul governed by the laws of God and Church officers then, when he caused the Priests of the Lord to be slain, and eagerly persecuted David, thirsting after his blood, and that all his life time. The same may be said of Cain, killing Abel, of Ishmael mocking, or (as the Apostle saith) persecuting Isaak: of Absalon when he killed his brother, rebelled against his father, lay with his Concubines, and usurped the Kingdom: of the Scribes and pharisees traducing, blaspheming, mocking, and putting to death the Lord jesus: and lastly, of all the domestical enemies of the Church, who have reviled, slandered, imprisoned, banished, and murdered the Saints. All these were of the visible Church, and yet were none of these peaceably governed by Christ's officers and laws, but were rebels against Christ, transgressors of his laws, and despisers of his officers. You speak therefore most untruly, when you say that the visible Church is a company & fellowship peaceably & quietly governed by Christ his officers & laws.  
Finally, in requiring love unfeigned in all the members of the visible Church, seeing this love is an effect of faith unfeigned, as Paul showeth, 1. Tim. 1.5. Do you not therein also require of them that be of this society, that faith which worketh by love, 
1. Pet. 1.9.  even the true and justifying faith, the end whereof is the salvation of man's soul? Whereupon followeth that the visible Church is a company of faithful indeed, and consequently of such as shall be saved. This that I inserre, how false soever, you fear not to teach, saying, They keep the unity of faith in the bond of peace. This love unfeigned they only have which love the brethren, not in word and tongue, but in deed and truth, as appeareth also by their quoting of joh. 13.34. But this love whosoever have, are translated from death to life, and thereof may assure themselves: The whole company therefore of the visible Church having this love as you teach, are (by this doctrine) sure of life and salvation. Do you not blush to tell us (in effect) that that love is to be found in every member of the visible Church, which, the holy Ghost doth give us for an infallible mark of the child of God, and heir of salvation? Another place of Scripture that in the margin is quoted, for the proof hereof is 1. Cor. 13. 4. Can that love (trow you) the Apostle there speaketh of, fall into the reprobate, and be found in any but Gods elect, considering the heavenvly effects it hath, in whomsoever it is? Among other things of this love it is said, that it thinketh not evil it rejoiceth not in iniquity, but reioceth in the truth, and that it doth never fall away. In which respect it doth excel faith and hope, as is said in the last verse, now abideth faith, hope, and love, but the chiefest of these is love, What mean you to require this love, which is proper to the elect, in all the members of the visible Church, of the which the most are reprobates? Cain slew his brother, Ishmael persecuted Isaak: of Esau it is said, That he hated jacob, 
Cen. 27.41.  because of the blessing, wherewith his father had blessed him, and therefore purposed to slay him. How deadly Saul did hate David, and hunt after his life, as one would hunt a Partridge, the holy story maketh mention. And as for the Scribes and pharisees, their extreme hatred against Christ, and all that confessed him, is manifest in the history of the Gospel; their crucifying of Christ, and persecuting of his members, did show the hatred that was in their hearts.  
Hereunto we may add, the persecutors and murderers of the Saints that have been in the Church, almost in all ages, many whereof were of the visible Church: yet were they so far from loving the brethren, that they did hate them with a cruel hatred. We see then men have been of the visible Church, and therefore may be at this day, who have not this unfeigned love of the brethren: nay, are as far from it, as hatred from love, and darkness from light. How then do you truly describe the visible Church, that it is a company of men, who love one another unfeignedly.  
Thus in effect you teach, that the visible Church consisteth of a company and fellowship of people, who as they are at peace with God, and among themselves, so have they vnf●ined love one to another. Whereas the most of the visible Church being reprobates, wicked and ungodly men, as they have no peace with God, according to that of the Prophet, 
Isa. 48.22.  there is no peace, saith the Lord, to the wicked; so neither are they, nor can be at peace with men, I mean, the rest of the Church, which are the elect: Except you will have peace between the Serpent and the woman, and both their seeds. The Scriptures tell us, there is and will be no peace nor love, 
Gen. 3.15.  but perpetual enmity and war betwixt these. You tell us in effect, nay, that these meeting together in the Church, they are peaceable and kind, loving unfeignedly one another: you should add, as joab did Abner and Amasa, 
2. Sam. 3.27. and 20.10.  whom under the pretence of brotherly love, he killed with the sword. As joab kissed Amasa, and judas Christ: so usually do some members of the Church kiss some others. 
Prou. 29.27.  Solomon saith, That the righteous are an abomination to the wicked, and the wicked to the righteous: but in the visible Church there are righteous and wicked men: therefore in the visible Church there are some that abhor, and have others in abomination. You say, nay, they are all tied together by the bond of peace and love. jesus saith of himself, That he came not to send peace into the earth, 
Matth. 10.34. Luk. 12.49.51.  but rather debate and a sword; nay, fire, and what is his desire, but that it be kindled. Is not this sword and fire, the separation also and enmity that our Lord further speaketh of, which cometh through the preaching of the Gospel, to be found in the Church, and between the members thereof? But only betwixt them that are in the Church, and those that are without? If any be thus fond conceited, let him look back to the premises, and his error will be corrected.  
As the aforesaid members of the visible Church, Ishmael, Esau, Saul, the Scribes and pharisees, had not this love unfeigned, so neither had they, the other essential properties which you require in all them who be of a true visible Church. They were not faithful and holy indeed, nor yet holy in the face and outward appearance, which you require at least; nor otherwise faithful and holy, than the most open wicked of our Land: They had not Christ to be their King, 
Matth. 1.21.  Priest, and Prophet. They were rebels, and none of Christ's subjects or people, all which he will save. The Devil was their father and king, and they his children and vassals, doing the lusts of him their father, in stead of the will of God. As he was a murderer from the beginning, so were they all murderers in their times. The like may be said touching Christ his not being their Priest, nor Prophet. Worshippers of God they were indeed, but hypocritical, not true and sincere worshippers: of many of them jesus said, Ye worship God in vain; 
Matth. 15.9.  not one of them worshipped God aright, in spirit and truth: neither did they live after the laws of God and Christ; but after the laws and customs, and fashion of this world, whereof they were. When men spoke to them of peace, they were bend to war; and in stead of love unfeigned, they did bear a perfect hatred to the Saints. These men than were not such as be here described; yea, none of them had any one of these properties, which you necessarily require in every member of the visible Church, much less all of them: And therefore by this description, none of them were of the visible Church: and yet by the Scripture it is plain, that they were all of the visible Church. Thus we see your description accordeth not with the holy Scriptures, neither hath warrant from thence, but by them is easily convinced: notwithstanding you allege for confirmation thereof six and thirty testimonies of holy Scripture. But a thousand more so perverted, will not make good your description, nor any other of your errors. And because I know you will hardly leave this hold, and for that if this be battered down, and made even with the ground, you must needs betake yourselves some other way: I will therefore again assault you by the force of another Argument.  
If the visible Church be a company of faithful and holy people, that worship Christ aright, are peaceably and quietly governed by his officers and laws, keep the unity of faith in the bond of peace and love unfeigned: Then none have been at any time of the visible Church, but such as have been faithful and holy, did worship Christ aright, etc.: as followeth in your description:  
But some have been of the visible Church, who were not such as be here described, as Cain, Ishmael, Esau, Saul, Doeg, joab, Absalon, the Scribes and pharisees, with infinite others:  
Therefore the visible Church is not a company of faithful people, worshipping Christ aright, etc.  
The Consequence of the Proposition, I do illustrate and confirm by the like. If the visible Church be a company of people professing the true Religion, than none have been of the visible Church, but such as have professed the true Religion. If the invisible Church be the company of the elect than none have been or are of the invisible Church, but such as were and are elect, and their names written in the book of life. The assumption yourselves will grant. Again, I reason with you on this manner:  
If this be a true description, than no reprobates ever have been, are, or shall be of the visible Church, but only the elect: for none have been, are, or can be such as are here described, but the elect:  
But many reprobates have been, are, and shall be of the visible Church:  
Therefore this description of the visible Church is false.  
The Proposition must needs be true, except Christ jesus be the King, Priest, and Prophet of Reprobates, and that Reprobates worship Christ aright, in Spirit and truth; be governed by his laws, as their only King; keep the unity of faith in the bond of peace, and do unfeignedly love the brethren.  

Matth. 22.14.  The Assumption will not be denied, and it is manifest by that short speech of jesus, Many are called, but few chosen.  
This description being heretofore found fault with by some, and Master Ainsworth justifying the same, it shall not be amiss to hear what he saith in answer to them, and in defence thereof: 
C●unterpoys. 208.  They cavil at our description of a Church, when we say, that it is a company of faithful people that truly worship Christ, and readily obey him: this say these Ministers is utterly untrue, if it be understood of the visible Church. This is strange: What would they have us describe the Church to be? A company of Infidels; or a company of faithful and of infidels together: when Paul teacheth that there is no communion between such, 2. Cor. 6.14, 15. or should we say a people that falsely worship Christ? Indeed if so we held, we might well return to their Church of England for there is false worship more then enough. The Apostle writing to the visible Church of Ephesas, calleth them Saints, and the faithful in Christ jesus. Will they say that this also was utterly untrue? Their own articles of Religion in England 
* A●no. 1562. A●t. 19  say thus: The visible Church of Christ, is a Congregation of faithful people, etc. And is this also untrue?  
I answer you, having respect to your own words: A visible Church, is a company professing true faith, or a company professing the true worship of God: some whereof have faith in Christ, I mean, true and justifying faith; and worship God indeed, even in spirit and truth; the rest (being the greatest part) are hypocritical worshippers, void of true faith, having only either the temporal, or historical faith, or no faith at all, but very Atheists. Yet profess they the true worship of God, and faith in Christ jesus; and in this respect may be called faithful in Christ jesus, and Saints: because whatsoever they be, their profession is holy, and he holy, in whom they would seem to believe and whom they seem to worship truly. And in this sense, our Church saith, A visible Church is a Congregation of faithful people, that is, of such as profess faith in Christ jesus. Of this sort of Infidels and counterfeit Professors, were Cain, and for a time Ishmael, Esau, also Saul, Absalon, judas, Simon Magus with infinite more. Understanding Infidels thus, as they may well be called Infidels or unbelievers, who have not true faith. Then, I say, the Church is a company of saithful, and of Infidels. 
2. Cor. 6.14.  But if by Infidels you mean the same the Scripture usually understandeth by this word; such as worship a false god, and do not so much as profess the worship of the only true God, or faith in him, than it is true that a visible Church is not a company of faithful and Infidels together. And the having communion with such Infidels as these in their false worship, is that which the Apostle condemneth. He doth not forbid to partake in divine worship with such Infidels, as formerly I have spoken of, wicked & ungodly men, void of true faith, as every where very fond you tell us: nor yet to communicate with these Infidels he speaketh of in true divine worship; but this he condemneth and argueth against. That the children of God may not have communion with Infidels and Heathens in their false and Idolatrous worship, as some of the Saints at Corinth (as it might seem) did, repairing to the Idols Temples, and joining therewith their neighbours that were Idolaters, in their idolatrous worship. This they thought they might lawfully do, so long as in their hearts and inward affections they condemned it, and kept them pure, as may be gathered from 2. Cor. 7.1. And this is it that Paul reproveth, and nothing less than that which you do from hence usually collect and urge against us.   

CHAP. II. A confutation of another description of the true visible Church, given by the Brownists. Where much is said concerning the first gathering of a Church; and commixture of good and bad in the Church.  
But omitting this description of H. Barrowes, we will proceed to another of theirs laid down in their Apology. 
Apology 44.  It is (say they) a company of people, called and separated from the world, by the word of God, and joined together by voluntary profession of the faith of Christ, in the fellowship of the Gospel.  
If this be a true description, than whosoever is not called and separated from the world by the word of God, etc. is not a member of the visible Church: for of such a company, so called and qualified, it doth consist, as you affirm. But some not called and separated from the world, etc. have been, are, and shall be of the visible Church, as is evident by that which followeth: this therefore is not a true description of the visible Church. It is a company of people (say you) called by the word of God; whereby you mean, that by the power and force of the Word only, in the Ministry and preaching thereof, men are brought to be of this society, that is, of the visible Church; and not by the call, persuasion, or commandment of the Magistrate, or any mortal man. And this you put down in your description, that thereby you might prove our Parish assemblies to be no true, but false visible Churches: because in the beginning of Queen Elizabeth's reign, the people then living were not called by the Word, and gathered by the preaching thereof, but all brought in at once by her commandment, and proclamation. Hereupon it is, that in the former description of the visible Church they say, It is a company gathered in the name of Christ jesus. And Master johnson applying this to us, saith, We were never rightly gathered together according to God's ordinance: 
Defence of the Churches and Minist. of Eng. 86.  that is, as here he speaketh, not called by the word of God, meaning the preaching thereof, as appeareth by his quotations of Scripture in the margin.  
We answer, If we speak of a Church when it is first planted, I mean of a Nation when first it cometh to embrace and profess the Gospel and true Religion, the people of such a Nation for a great part there of are called by the word of God, before they come to be a visible Church. By the power and truth of the Word, and divine majesty shining every where therein, the children of men be brought to forsake their false Religion and worship, and to join together in the profession of true Religion, whereby they become a visible Church. And this is confirmed throughout the whole story of the Acts of the Apostles, both in the conversion of the jews, or gathering visible Churches of them, set down in the nine first Chapters; and likewise of the gentiles: continuing from the beginning of the tenth Chapter to the latter end of that book. In the second of the Acts, where mention is made of a great increase, or addition to the visible Church, (that before that time was among the jews) of about three thousand souls: and in the fourth of the Acts of a further increase to about five thousand: 
Act. 2.14. and 4.4.  in both these places the means is specified, whereby this was brought to pass, and that is said to be, the hearing and and receiving of the word of God preached by Peter and other of the Apostles. In the eight chapter of the Acts, we read of a Church gathered in the City of Samaria by Philip his preaching Christ unto them: and in the eleventh Chapter of the Acts, of a great Church gathered by the preaching of certain Prophets and Evangelists in Antiochia in Syria. In a word, where in the Acts we read of the conversion of a people to God, as in Antiochia a City of Pisidia, in Iconium, Listra, Derbe, Philippi, Thessalonica, Berea, Athens, Corinthus and Rome, in the same places we hear that they were called, and the said visible Churches gathered by the preaching of the word. But mark, all these Churches were now first planted, and these people newly converted from judaisme, or Gentilism, (that is, either from the jewish Religion, or false Religion of the Gentiles) to the Christian Religion. In such a case, to the gathering and being of a Church, the preaching of the Word is absolutely necessary, so as without it a company of people cannot be brought to be a Church. But if we speak of a Church established, or of a Country, where for some time true Religion hath been professed, and God truly worshipped, though sometimes interrupted, broken off, and discontinued, which is our case, than this holdeth not. As under the Law both jews and Gentiles (professing the jewish religion) by Circumcision, so by Baptism. Christians under the Gospel are incorporated into the visible Church, and made members thereof. Are not the children of the faithful by Baptism received into the visible Church; and thereby made members thereof? And not by the call of the word, the sound whereof many of them do not hear, and if they do they cannot understand it? And what letteth, why some of these when they be grown men, may not through hypocrisy continue in the Church; though in the hardness of their hearts they never were affected and touched with the word: many such hypocrites and hardhearted men, dead in their sins and trespasses, and that have consciences seared with a hot Iron, have ever been, are, and shall be in the Church, who never by the call of the word, and power thereof, would have become members of the Church, nor have felt any touch that way, but only because they were borne and brought up in the Church, and not cast out: either through the want of due execution of discipline, or else through their deep dissimulation and hypocrisy, they being like painted tombs, which appear beautiful outward, but are within full of dead men's bones, and all filthiness. Surely, it is not to be thought, that Cain, Ishmael, Esau, with others; that many of the fat Bulls of Basan, that many of those who in Israel killed the Prophets, and stoned them which were sent unto them; that many of the Scribes and pharisees were affected with the Word, or so much as tasted of the power and sweetness thereof, and yet were they all of the visible Church. How were these then called by the word of God? Again, that without this call by the word, men may come to be of the visible Church, it is yet more evident by the scripture. In the twelfth chapter of Exodus, where mention is made of the departure of the Children of Israel out of Egypt; it is said, That a great multitude of sundry sorts of all people went out with them: 
Verse. 38.  now all or most of these, we may assure ourselves, were Proselytes, & of the jews Religion, & so of the visible Church; and yet undoubtedly they came not to be such by the call of the word; or by the power and operation thereof: but by beholding the great and wonderful works which the Lord wrought by the hand of Moses and Aaron, and the freedom of the jews from those plagues which fell upon the Egyptians. When Haman was hanged, and Mordecai exalted, and comfortable letters sent to the jews, that they should be ready on such a day, and avenge themselves on their enemies: so as unto the jews was come light, and joy, and gladness, and honour, it is recorded in that story, 
Ester 8.17.  that many of the people of that Land became jews, that is, turned to, and professed the jews Religion, and so were joined to the Church: and then immediately is showed how that came to pass: not by the call, power, and operation of the Word, but because the fear of the jews fell upon them. This is manifest, likewise in the Gospel, where many are said to believe in Christ, that is, to profess faith in Christ, and so were of the visible Church, of whom it is plain, they were not drawn thereunto by the word, but some by the report they heard of Christ, as joh. 4.39. some for their belly sake to be fed by him, as joh. 6.26. and some by his miracles, as joh. 2.27. Seeing then this is not necessary, and generally true of all the members of the Church, that they are called by the word of God, very unfitly was it placed in the description of a visible Church: which if it were good, would be true, and each part of it, of every member thereof: If it be true that a visible Church is a company of men, than thus is it also true: whosoever is not a man, is not, nor can be of the visible Church; and therefore no Angels, no spirits or souls of men can be of this Church; even so it is in this case. If this be true, that a visible Church is a company called by the word of God, than this is true also, that whosoever is not called by the word, and hath not felt the force and power of this mighty word, is no member of the visible Church.  
Moreover, suppose that one of the visible Church have children and servants that be Papists, and that he, after other persuasions, commands and threats, shall say unto them, except ye forsake your idolatry, and worship God according to his word, and not after the traditions and devices of men, ye shall be no children, nor servants unto me. And that thereupon they frequent the Church assemblies, and in process of time do in policy outwardly seem to be religious, renouncing Popery, and professing the true Religion, when in the mean season they continue Popish still. And not those to be accounted of the visible Church? Yes verily, for what though they have a heart, and a heart: that is nothing to man: we must leave that to God. Yet these children and servants came not to be of the Church by the call of the Word. And herein this Father and Master did nothing but what in duty to God, 
Gen. 18.19.  and love to men, he ought to do. For I know him, saith the Lord, that he will command his sons, and his household after him, that they keep the way of the Lord, to do righteousness and judgement, that the Lord may bring upon Abraham that he hath spoken unto him. May and ought the Master and Father of a family do this, and may not or ought not the Father of the Country according to that authority which God hath given him likewise do the like by his family? If he may, why do you condemn (as it should seem) the proclamation and commandment given in this behalf by Queen Elizabeth, not long after she came to the Crown; whereby the gathering of our Churches was hastened? You ought rather to have commended her for it. When judah was fallen to Idolatry, whereby it became a false Church, the Lord raised up certain Kings of judah to restore and purge the Religion and worship of God, then greatly corrupted, whereby it became again a true Church. And this that they might the better effect, they 
a 2. King. 23.21. 2. Chron. 14.4. and 33.16.  commanded the people to serve the Lord, in that manner that he had appointed them, and not after the fashion and appointment of men, as they had done. Of josiah it is said, That 
b 2. Chron. 34 33.  he compelled all that were found in Israel, to serve the Lord their God. Yea some of them to this end, 
c 2. Chro. 30.5.6.10.  made proclamation throughout all Israel, from Beersheba even to Dan, and accordingly sent forth the posts with the said proclamations or letters: and (that which is more 
d 2. Chro. 15.12.13. ) calling a Parliament, made this statute or law, That whosoever would not seek the Lord God of Israel, (that is, serve him according to his word, as it is expounded, 2. Chron. 14.4) should be slain, Concerning this also, they caused the people to take an oath. Then it followeth in the text, And the Lord gave them rest round about. Whereby is intimated, that God approved of this compulsion to serve him, and therewith was well pleased.  
Ye now that so greatly condemn the gathering of our Churches, and teach that all who are of the visible Church, are called by the word of God; and thereby only made members of that society: That God here must persuade the heart of man; 
Counterpoison 72. & 170.  That Christ's Church (to wit, visible) is a people begotten of God, with the word of truth; that God's people (meaning the visible Church) are a voluntary people. And thereupon condemn all force and compulsion used herein by the Magistrate: Tell me, I pray you, whether all the Idolaters in the days of Asa, Hezekiah, Manasseh, and josiah, that reform themselves touching their outward profession, were by the force and power of the word of God, then preached, brought to profess the true Religion, and to join with others in the true worship of God, and so to be of the visible Church. If you answer affirmatively, he is a fool that believes you, and such a one sure, that if you say, the crow is white, will likewise believe you. If negatively, we need no more to convince you. For it some have come to be of the visible Church, who before were not, and not by the call of the word, which in giving this negative answer, you affirm: then is not the visible Church a company of people c●lled by the word of God, as you define it. Secondly, I demand of you, why commandments, proclamations, threats, force, and compulsion being used by the Kings or Queens of England, in the restoring or purging of the Religion and worship of God, should not as well now b●e lawful and pleasing to the Lord, as the like proceed used by the Kings of judah were in the like case.  
You answer thus. 
M. Ainsworth, Counterpoison, 229.  The examples they allege of reformation by the Kings of judah, fit not their turns: for judah was a true Church, (though some corruptions had crept in, as will easily do into the best.) Ab●j●h the Predecessor of Asa, maintained Gods true Religion, and worship, against idolatrous Israel, both by word and sword. So Asa found not his Kingdom a false Church, as King Edward and Queen Elizabeth found England. Afterwards, when abominations had overspread the Land Hezekiah laboured a godly reformation, and opening the doors of the Lords house, he brought in the Priests and Levites, not the Chemarims or Baal's Priests, as the Popish Clergy were brought in, or rather retained still in this Church. 
2. Chron. 30.6.  Hezekiah sent over all the Land to convert the people from idolatry; who laughed the messengers to scorn and mocked them: howbeit divers submitted themselves and came to jerusalem. Finally, josiah purged the Land of idols and false worship, and reduced his people unto the true service of God.  
Observe this man's evasion, and what shift he makes to help himself in a strait. They will seem to answer, when they do nothing less. For the justifying of this, That Christian Princes may and aught to command their subjects, being Idolaters, to forsake their Idolatry, and worship the Lord, and consequently to join themselves to the true Church. We allege the examples and practice of certain Kings of judah, and namely of Asa, Hezekiah, Manasseh, and josiah, who did the like. For answer to the first of these examples, you tell us, that howsoever the Religion and worship of God was corrupted in Abijah his time, the predecessor of Asa, yet was it true Religion and worship that was then maintained, and a true Church which Asa found when he came to the Kingdom: but such was not our estate and condition, when King Edward and Queen Elizabeth entered upon their Kingdoms: The case therefore is not alike. But we desire you to prove, That in the days of Abijah judah was a true Church, and that Abijah maintained God's true Religion, and worship. I confess that in judah God had a Church & people in Abijah his reign, who were of the true Religion, and worshipped him truly, yea, I add, that at this time in Israel, under jeroboam, the Lord had his Church, and people that were of the true Religion and worship, as is plain by 2. Chron. 11.13, 14, 16. But I deny that judah was then a true Church, and that Abijah maintained God's true Religion and worship; and affirm that judah was now Idolatrous, as well as Israel, whom yourself calls (and that truly) idolatrous Israel: though both these Kingdoms were not idolatrous in like degree. That this is so, it is plain by the holy Story of these Kings and times. For mark what Asa Abijah his son and successor, is said to do upon his entrance into the Kingdom. He took away the altars of the strange gods, 
2. Chron. 14.3, 4, 5.  and the high places, and broke down the Images, and cut down the groves: here is mention of the altars of strange gods, of Images, to wit, of false gods, of the high places, where they offered to these gods, and of the groves, which were dedicated unto them, which Asa, succeeding Abijah, forthwith destroyed. Do not these things evidently declare, that in the reign of Abijah Idolatry was set up, and maintained in judah, and therefore ABIIAH maintained not God's true Religion, and worship? If you object that these Altars, Images, and High places, were not erected and set up by Abijah, but by Rehoboam his father, only through want of zeal he let them alone, and did not abolish them, and that this only was his sin, and the sin of judah: I answer, the contrary is manifest, 1. King. 15.12. where thus we read: And Asa took away the Sodomites out of the Land, and put away all the Idols that his Fathers had made. By Fathers, here must needs be understood Rehoboam and Abijah. If further you object, that howsoever Abijah was an Idolater, yet the Kingdom was not fallen to idolatry, but the people generally worshipped God truly: I answer, this cannot possibly be true, for evermore it went thus with the jews, like Prince, like People. If the King were religious, than the People and State embraced and professed true Religion, and worship: and if the King was an Idolater, and false worshipper, then generally the people were such. Besides, this objection is answered and convinced, 2. Chron. 12.1. And here I reason thus with you:  
That King and people which set up and maintain the worship of a false god, or gods, is a false Church:  
But Abijah and his people set up and maintained the worship of false gods:  
Therefore Abijah and his people, were a false Church.  
The Proposition none will gainsay; and the Assumption is proved by the aforesaid testimony of Scripture.  
Again, that ABIIAH did not maintain Gods true Religion and worship, and consequently judah in his days was not a true Church, it is confirmed by the fourth verse of the former Scripture: 
2. Chron. 14, 3, 4.  And Asa took away the altars of the strange gods, etc. as is aforesaid, and commanded judah to seek the Lord God of their Fathers, and to do according to the Law, and the Commandment. In that judah is here commanded by Asa to worship the Lord according to the Law and Commandment of God, given in that behalf, for this is the meaning of the words: thereby is insinuated that before, and in Abijah his time, they did not worship God after his Law and Commandment but otherwise, even after their own inventions, which is idolatry and false worship. Lastly, I reason against you thus: judah was an idolatrous and false Church in Rehoboams time: Therefore in Abijah his days. The Antecedent I prove by 1. King. 14.22, 23, 24. compared with 2. Chron. 14.3, 4. and 1. King. 15.3. also by 2. Chron. 12.1. And when Rehoboam had established the Kingdom, and made it strong, he forsook the Law of the Lord, (that is, to worship the Lord according to his Law, which is true worship) and all Israel, meaning all judah, with him. The consequence is corfirmed, 1. King. 15.3. And Abijah walked in all the sins of his Father, which he had done before him: but his Father set up, and maintained a false Religion and false worship: Therefore the son.  
You tell us that ABIIAH maintained God's true Religion, and worship, against idolatrous Israel, both by word and sword. How can this possibly be true, seeing Abijah maintained in judah a false Religion and worship, as well as jeroboam in Israel, and was an Idolater, as jeroboam was. Suppose there were now war between the King of Spain, and the Pope, about some Civil matter; some Territories, or other commodity, that each of them make claim to. If because of this I should affirm, that the King of Spain maintaineth God's true Religion and worship, against idolatrous Rome: would not you and all men laugh at me for my folly and falsity? No less ridiculous and false is that you affirm of Abijah. True it is that Abijah had war with jeroboam King of Israel, but Religion was not the cause thereof, but this. Abijah being valiant, would have brought back again the Kingdom of Israel, which jeroboam had taken (as Abijah said to the whole army of Israel) by rebellion, from his father REHOBOAM a child, and tender hearted and one that could not resist him, as Abijah saith of him. Abijah his love then and desire after the Kingdom of Israel, was the cause of this war, as is plain by 2. Chron. 13.5, 6, 7. and not his zeal for the true Religion, and hatred of the false, as your words pretend. A man that readeth these words of yours, would likewise imagine that Abijah was religious, and worshipped God truly: whereas in truth he was a notorious hypocrite, and gross idolater. In the shutting up of your answer touching Asa, you say that ASA found not his Kingdom a false Church, as King Edward and Queen Elizabeth found England. This also is very untrue. Nay, ASA found judah worse, than they did England. For judah in Abijah his reign worshipped false gods: whereas England in the days of King Henry and Queen Mary worshipped the true God, though after a false manner.  
But suppose that judah in Abijah his time, was not a false Church, and that Asa found it a true: that lets not, but that in judah there might be idolaters at the same time, worshipping either a false God, or the true God after a false manner, as the Papists at this day in England do. Nay, we cannot but acknowledge that such there were indeed, considering this is said of Asa in the very entrance into his Kingdom, 
2. Chro. 14.3.  That he took away the altars of the strange gods and the high places, and broke down the Images, and cut down the groves. Vers. 4. And commanded judah to seek the Lord God of their Fathers, and to do according to the Law and the Commandment. Now these idolaters that in their high places offered to strange gods, did ASA command to forsake their idolatry, and to worship the Lord God of their Fathers, after the manner he had commanded: as is plain. First, By the coherence and dependence of the two verses aforesaid. Secondly, ASA, needed not to give this commandment to them, who did already worship God truly: but to the idolaters that were in judah, that either worshipped strange gods, or the Lord after their own inventions, and not as he had commanded. Is it not then plain in the example of Asa, That Christian Princes may and aught to command their subjects being idolaters, to forsake their idolatry, and to worship the Lord, and consequently, to join themselves to the true Church: say it were true, that the Church of judah was then not a false, but a true Church? Yes verily, even all one, as if the Church in Abijah his time, had been a false Church, as indeed it was. Specially if hereunto we add that which is set down in the second verse: That herein Asa did that which was good and right in the eyes of the Lord. But grant we that the dissimilitude you speak of, would help you against the example and practice of Asa: yet is it no answer to the other two examples of Hezekiah and josiah: seeing they found the Church of judah every whit as false a Church, as King Edward and Queen Elizabeth did the Church of England. Yea, false in a higher degree, worshipping false Gods, whereas England in King Henry the eight, 
Nay England enjoyed the true worship of God, part of King Henry his reign, especially during the time of Queen Anne, and before the six bloody articles were urged. Act. and Mon. 999. and 1000 2. Chron. 28.2, 3, 4. and 23. and 33.2, 3, 4, 5, 9  and Queen Mary's days worshipped yet the true God, though after a false manner. By the Scripture it is manifest that in the days of Ahaz and Amon, Predecessors to the aforesaid godly Kings, judah walked in the ways of Israel, made molten Images, and set up altars for Baalim, sacrificed unto the gods of Damascus, and of Aram, and worshipped all the Host of heaven, and served them: nay it is said, judah and the inhabitants of jerusalem did worse than the Heathen, whom the Lord had destroyed before the children of Israel. This you knew well enough, and saw, but would not see: for than you had answered yourself, which you had no desire to do. And this appeareth by your own words, for you acknowledge that JOSIAH purged his Land of false worship. 2. That he reduced his people unto the true service of God: therefore before josiah his reign in Amon his days, they had the false service and worship of God established among them. Mark also how Master Ainsworth using many words concerning HEZEKIAH his reformation, passeth smoothly both by this, that judah in his entrance to the Kingdom was a false Church, and that he in his said reformation, used his regal commandment and authority, sent forth his proclamation throughout all Israel and judah, and that by posts, for the more speedy dispatch thereof. We have not a word of these things, that make as directly against you as can be, and for the justifying of Queen Elizabeth's proclamation in the beginning of her reign, which you spurn against so much. But in stead thereof you say, That he opened the doors of the Lords house, brought in the Priests and Levites, and sent over all the Land to convert the people from idolatry, who laughed at the messengers & mocked them. It may seem by these messengers, you understand, or at least would have your Reader understand certain Prophets Priests or Levites. That such were sent by the King throughout all Israel and judah, to preach for the gathering, calling, and converting of this people to God. But the Reader must know that these said Messengers were the Posts that carried the King's proclamations, or as it is said, 
2. Chro. 30.6.  went with letters by the commission of the King, and his Princes, throughout all Israel and judah, and with the commandment of the King: the sum of which proclamations or letters is there set down. Who would ever imagine, that they whom the King sent to convert the people from idolatry, (for these be your words) were only certain Posts that carried the proclamations of the King? Thus by cunning you deceive the simple. In like manner you deal as touching josiah. You tell us that he purged the Land of Idols, and false worship, and reduced his people unto the true service of God: But in the mean season you omit, how that to the end he might bring this to pass, 
2. Chro. 33.16  he commanded judah to serve the Lord God of Israel. This which maketh to the very point in hand you pass by, and in stead thereof, mention that which is nothing to the purpose. Let the Christian Reader judge of this kind of dealing. But let us hear more of your answer.  
These examples we acknowledge all Christian Princes should follow; having equal power with these Kings of judah, 
Counterpois. 230.  to abolish all idolatry within their dominions; yea, and to punish obstinate idolaters, and not suffer any superstitious worship among their subjects: but to procure their conversion by the word, yet not to compel them to be members of the Church, because they cannot give them Faith and Repentance, which is the only door into Christ Kingdom, and cannot be opened to any but by God alone. And a little after: Your people should have yielded their own willing consent, which they never did; but were, and still are compelled by law and penalty to be of the Church and Religion established.  

Reply.  If Christian Princes have equal power within their dominions with that the Kings of judah had in theirs, then are they not only to abolish all idolatry within their dominions, which you confess, but also to command, and by law and penalty to compel their people to be of the true Religion, and to worship God according to his word, that is, to profess true Religion and worship, (for further than the outward profession man cannot go) which maketh a member of the visible Church. But the former of these is true, by your own confession: therefore the latter. The consequence of the proposition is grounded upon this, that the Kings of judah proceeded thus far, when they reform the Church, as appeareth by the premises, and namely by the 2. of the Chro. 34.2. which Scripture is singular to this purpose. And josiah did that was good and right in the eyes of the Lord his God. 3. For he took away the altars of the strange gods, and the high places, etc. 4. And commanded judah to seek the Lord God of their Fathers, and to do according to the Law and the Commandment. 5. Therefore the Kingdom was quiet before him. Here we see that josiah did not only abolish idolatry and all false worship, but besides commanded his people to worship the true God, (called here the God of their Fathers) according as he had commanded, which is that we call true worship. And it is evident that therein he did well. First, because this is rendered for a proof, or instance of that which is generally said of him in the second verse, And Asa did that was good and right in the eyes of the Lord: for he took away the altars, etc. And commanded judah to seek the Lord, etc. that is, to serve the Lord in that manner he had commanded. Secondly, because for this very act of his God blessed him with outward peace, as vers. 5. Therefore the Kingdom was quiet before him. Are Christian Princes only to abolish idolatry within their dominions, and to punish obstinate idolaters, and not to compel their subjects any further? Then belike they may let their people be of no Religion even Atheists, and not punish them, so long as they be not idolaters. But why may not Kings compel their subjects to profess true Religion, and to submit themselves to the true worship of God, which maketh them members of the visible Church? Because they cannot give them faith and repentance, which is the only door into the Church, and cannot be opened to any, but by God alone. It is true indeed, that Princes, though their power is great, yet are too weak hereunto. But we must know that profession of faith and repentance sufficeth to the making of a member of the visible Church, and thereunto the Magistrate can compel. That which you say of the visible Church is true of Heaven: faith and repentance is the only door into it, and God in Christ only can and doth open it: But is very untruly said of the visible church: especially considering your quoted Scriptures for confirmation thereof, require faith and repentance indeed, and speak of true repentance, and saving faith. It grieveth me to see how many places of Scripture are here perverted by you, as namely joh. 6.44. No man can come to me, except the Father which hath sent me, draw him: and I will raise him up at the last day. And again, vers. 65. No man can come unto me, 
Note here their abuse of holy Scripture.  except it be given unto him of my Father. That which is here spoken of the members of the invisible Church, when they are inwardly and effectually called, and endued with faith in Christ jesus; That it is God, and he alone, who giveth them to believe, meant hereby by coming unto Christ: you ignorantly understand of, and apply to all of the visible Church, whereof the most have only the external calling: and will by these Scriptures prove, that no man can be of the visible Church, except God call him, and draw him, and by his Spirit persuade him. 
Counterpoys. 134. Cant. 1.3.  For which purpose also (as I remember) you allege elsewhere that speech of the faithful: Draw me, and we will run after thee. He that seethe not this your abuse of Scripture, it is because he wanteth some of that eyesalve mentioned Reu. 3.18. to anoint his eyes with. The rest of your quotations for brevity I pass by, together with this your doctrine, the falsehood whereof, shall hereafter be made evident, in a more convenient place.  
You tell us that Christian Princes are to punish obstinate idolaters, yet not to compel men to be of the Church: First, Because in such a case they must yield their own willing consent. Secondly, Because they cannot give them faith and repentance, which is the only door into the Church, and cannot be opened to any, but by God alone. Suppose I. N. an idolater, by the King's authority be for his idolatry punished with imprisonment, or loss of goods, or some such like punishment: and that he remaining still an idolater, in the love to his liberty, or goods, pretendeth great hatred to idolatry, and love to the true worship of God: whereupon after profession of his faith and repentance made, he is received into the Church. Ye cannot deny, but that this man is a member of the visible Church: for against such a one you cannot shut the doors of the Church, and all in the Church are members thereof. Tell me now: First, whether this man became not a member of the Church by compulsion: and whether by punishment men are not after a sort compelled to do the contrary to that, for which they are punished: and whether this is not intended and aimed at in punishments. And so here, that I. N. being punished for his idolatry, should forsake that, and worship God according to his Word: which makes one a member of the visible Church. Secondly, whether this hypocrite and deep dissembler do this of his own willing consent, or rather against his heart, and will, compelled thereunto by law and penalty. Thirdly, I demand, whether this man hath faith and repentance, and hath passed thorough this door into the Church. Fourthly, Whether God moved the heart of this man, and by his Spirit persuaded him to join with others in the external worship of God, or the love of prosperity, and freedom from misery. And let this suffice, for a reply to your answer, whereby the insufficiency and vanity of it is made manifest: as also of this following speech of Master johnsons, 
Answer to M. jacob. 199.  tending to the same purpose. It is (saith he) the work of God only, to add to his Church such as he will save. And therefore it is not in the power of Princes, or any man whatsoever, to persuade the conscience, and make members of the Church: but this must be left to God alone, who only can do it. Prince's may, and aught, within their dominions, to abolish all false worship, and establish the true worship appointed by God in his word, commanding and compelling their subjects to come unto, and practise no other but this: yet must they leave it unto God to persuade, and to add to his Church, from time to time, such as shall be saved. I answer this man further, That the Lord add to the Church such as he will save, and none other: yet (the visible Church being the Barn wherein his wheat must be threshed, before it be gathered into the garner of Heaven, Mat. 3.12.) Satan (the father of all Hypocrites) addeth many unto it; & such may come to be of the visible Church, and often do, by the Commandment, counsel, or persuasion of man, and yet that be true, you say, and by many testimonies endeavour to prove, that God alone must persuade the conscience, and that it is his work only to add to his Church such as he will save. But tell me, Master johnson, whether those who not only come unto, but also practise the true worship appointed by God in his Word, be not members of the Church? You cannot deny they are members, and so to be accounted. But Princes (say you) in their dominions may command, and compel their subjects to come unto, and practise the true worship appointed by God in his Word: Therefore Princes in their dominions may command, and compel their subjects to be members of the Church But leaving this man, I return to Master Ainsworth, and that which followeth in his Counterpoison.  
You add, that this doctrine openeth a door in the Church, 
Counterpoys. 224.  to all the profane in the world, contrary to the Scriptures.  
If by profane, you mean those that are inwardly and secretly profane: We answer, they cannot be kept out of the Church; for we know not who be such: if openly profane, as I think you do, than this doctrine openeth not the door of the Church to such. But you will prove it: for if a Prince (say you) may compel some of his subjects to be members of the Church, he may compel all; and if one Prince may do it, all may. So if there were such an Emperor as Augustus, that commanded all the world to be taxed, he might also command and compel all the world to be joined unto the Church. All this we grant, seem it to you never so strange and absurd: and tell you that if ever God should grant such an Emperor, as would command and compel all the world, jews and Gentiles, to worship God, as he hath commanded; and should make a law, and see it executed throughout the whole world, as Asa did in judah, That whosoever would not worship God in that manner, 
● Chro. 15.12.  he hath commanded whether he were small or great, man or woman, should be slain: that such compulsion by law & penalty, was very pleasing and acceptable to God, and a most blessed and memorable act; Yea, this which you seem to deny and to deride, I will confirm by your own words. We acknowledge (say you) all Christian Princes have equal power with the Kings of judah, 
Counterpoys. 230.  to abolish all idolatry within their dominions; yea and to punish obstinate idolaters, and not suffer any superstitious worship among their subjects. Thus by your own confession a Christian Emperor may lawfully punish idolaters: wherein what doth he else but compel men to worship God after his word, 
I speak of external worship, which kind of worshipping alone, without the internal, maketh one a member of the visible Church.  which maketh them members of the Church. The Magistrate in punishing men for theft, whoredom, murder, and the like faults, compels them thus trespassing, and all others by their example as much as in him lies: to live truly, chastened, and peaceably. Even so in this case: the Magistrate that punisheth idolaters, and men for false worship, doth thereby compel men to worship God truly, whereby they become members of the visible Church. Thus what you build here, in another place you destroy and pull down. But mark what he inferreth upon that goeth before. Thus the world and the Church, between whom there hath been perpetual war, might soon be reconciled. If ever it should fall out so happily, that there should be an universal command and compulsion to worship God according to his Word, so as the bounds of the Church reached to the utmost parts of the world, yet I warrant you, fear not, the enmity between the Serpent and the woman, between his seed and her seed would remain, and no such reconciliation could possibly be made, as you imagine might soon and easily be. Indeed, if in the visible Church there were none of the serpent's seed (whereunto all your doctrine of the Church in a manner tendeth) then in case the whole world were the Church, this war and enmity would be at an end. But were you not stark blind, you might by the Scriptures learn, That in the true visible Church, the old Serpent the Devil, hath many of his children, as well as God some of his: betwixt whom is the perpetual war you speak of. Notwithstanding, than the whole world were the visible Church, this war would be perpetual, and no reconciliation. You forget that many cruel persecutors of the Church, who have shed the blood of the Saints, have been of the Church, yea, principal members thereof. 
Description of the visible Church, pag. 1.  Else sure you would never deny that this war and enmity, were in the Church, and tell us that all in the Church are tied together by the bond of peace, and do unfeignedly love one another. I would know of you, whether they without the Church, can possibly hate the godly more, than many of those do that be within the Church. The Scripture saith, 
Prou. 29.27.  that the righteous (that is, the godly) are an abomination to the wicked: Now it is plain, & after proved, that there be very many wicked, yea notoriously wicked in the church: The godly therefore have at home, in their Fathers own house, mortal and irreconcilable enemies enough. As in the days of Christ, so at this day, and to the end of the world there will be in the Church generations of Vipers: 
Math. 3.7. & 12.34. & 23.33  who notwithstanding their show and profession of holiness, are as full of malice and hatred towards the godly, as a Viper of poison. Moreover, where you say, Thus the world and the Church, between whom there hath been perpetual war, might soon be reconciled: in this or such like speech, by (the world) we are to understand the men of this world, that is, worldly minded men, such as whose hearts and affections are set upon this world, and the things thereof, whether they be in the Church, or out of it: and by (Church) the company of the faithful, members of the invisible Church, for these alone, together with their head, are meant by the Woman and her seed. Betwixt these (the World and Church thus taken) is the war or enmity you speak of, foretold by God himself, saying, I will put enmity between thee and the woman, 
Gen. 3.15.  and between thy seed and her seed. In stead hereof, by (World) you understand them that are without the Church, and by (Church) the visible Church. Whereby it appears y●u speak you know not what, such is your ignorance and rashness.  
Lastly, (say you) if this be a lawful and orderly course, 
Counterpois. 224.  it is strange that Christ sent forth poor fishermen to convert souls by preaching, and set not Princes, to make Disciples by compulsion and penalty.  
We answer, he hath done both; and this latter he hath done by giving Kings to be nursing fathers, and Queens nursing mothers to his Church. These by their authority compel men, otherwise unwilling to submit themselves to the outward worship of God, whereby they come to be members of the Church, or Disciples, and so some of them by Preaching to be converted to God. Thus the Magistrate in causing men to hear the Word, helpeth forward (and so herein is a nursing father) the conversion of souls by preaching. You seem to confound the converting of souls, and the making of Disciples: which are things different. It is one thing to be turned and converted to God by true and unfeigned repentance, which is proper to the elect and invisible Church: and another to be a Disciple, that is a Christian, or professor of Christian Religion, or member of the visible Church, which is common to the reprobate with the elect. There have been many Disciples, whose souls were never converted by preaching.  
Objection. But happily some of you will say, we have no example of this compulsion to the service of God in the new Testament, not one in all the Acts of the Apostles, where mention is made of the first planting or gathering of many Churches; partly among the jews, but chiefly the Gentiles. All which were gathered only by the Preaching of the word, as yourself have formerly showed: and the gathering of none of them any way helped or furthered by the Commandment and authority of the Magistrate.  
Answer. I answer. Must all points of Religion, and all Christian doctrine needs be confirmed and exemplified out of the new Testament? Then the Scripture of the old Testament, serveth not for probation, but for some inferior uses, as to illustrate, amplify, etc. And who knoweth not that there be a thousand particulars whereof one cannot give an example or instance in the new Testament: why then do you necessarily require it in this particular? Secondly, it is no marvel though we read nothing thereof in the new Testament, considering the Magistrates than were enemies, and not friends to the Christian Religion: Being not Christians, but Heathens and Infidels, without God in this world, and strangers from the common wealth of Israel. It is not therefore to be imagined that they would make edicts and decrees, send forth their royal commands and threats, for the erecting and setting up; or for the peaceable and well governing of this commonwealth. But is rather to be thought, that being jealous of their own crowns and dignities, and upon some causeless fear that their own common wealth could not stand with this, they would set themselves with might and main against the Church, as indeed they did.  
Objection. If you say, the untaught people in the beginning of Q. Elizabeth's reign, suddenly receiving the Gospel by commandment, not by hearing, could not believe at the first, though they professed, and therefore at the first were no true Christians, nor Churches, and that such we continue. I answer, that not faith, Answer. but the profession thereof, is necessary to the making of a member of the visible Church: and that they might be true Churches, though all the members thereof were not true, but many of them false and counterfeit Christians. For a true visible Church consisteth as well of false and counterfeit, as of true Christians; of Christians in name only, as of Christians in deed, as before hath been showed. And therefore the Parish assemblies in England, in the beginning of Q. Elizabeth's reign were true visible Churches, seeing they all made outward profession of Faith and Christianity, and had among them some true believers and Christians in their assemblies: that generally they did make an outward good profession, is manifest and notoriously known to all Christian nations: and that there were then some true believers and Christians in their assemblies we cannot doubt, as touching very many assemblies in this land, and in charity (which believeth all things, and hopeth all things) we may conceive so of all. Considering the Religion and worship of God was not then hear first established, but restored again and purged, which had been discontinued and corrupted in the days of Q. Marry, which were not many. For this cause we cannot deny true Faith and Christianity to all these assemblies. Shall we think that the fire had devoured and eaten up all the faithful of the land? No verily, 
Exod. 3.2.  No more than the bush in Horeb being on fire, was consumed by the fire. Whereby was signified that the Church is not consumed by the fire of afflictions. Nay, we are rather to think, that as it was with the Hebrews, that the more they were oppressed, the more they multiplied: so it was with the Israel of God at this time in England: the more they were persecuted for Christ's sake, the more they increased in true Christianity. So as out of the ashes of the Martyrs there did spring a multitude of believers, besides the faithful that were in the land before. Whereof some having fled beyond the Seas, did now return home with joy: others having hid themselves, as it were in caves, and holes came forth. These were scattered throughout the land, and it is to be thought there were many thousands of them which never bowed the knee to Baal, And these mixed with others who came unto them, and joined with them in one and the same profession, made true visible Churches. Whereby we see that albeit many received the Gospel for the Commandments sake: yet not all. Some there were that hungered and thirsted for the Gospel before it came, and groaned under the present superstitious and idolatrous worship: sighing and crying unto God day and night because of it, & they not a few. And tell me I pray you; had they not in King Edward's the word of God read in their mother tongue in every Congregation throughout the land? and preached also here and there, according to the number of Preachers then? Besides, they had the holy Bible in the English tongue in their houses: wherein no doubt many did meditate day and night. Also many godly Books, specially against papistry were, in their hands: whereof they were daily scattering and reading all the days of Queen Mary. In her time also many in the land had their secret meetings, sometimes by day, sometimes by night, wherein they joined together in the word and prayer, and administration of the Sacraments. Tidings and letters went daily on every side, concerning the patience and alacrity of the Martyrs in their sufferings; their constanty, their grave and learned answers and Apologies: and of the rude and unlearned replies, the savage and cruel dealing of the Prelates with them on the other side. The blood of the Martyrs likewise shed before the eyes of all men, preached aloud unto them that saw and heard thereof. Add hereunto the manifold conferences, consultations, & disputaions used about Religion, and the right way to salvation, whether this or that were the way, specially in the entrance of Q. Elizabeth to her throne: & that there was 
a From the 17. of November until Midsummer.  more than half a year for the people to hear, learn, and consider before the Commandment came: and we cannot be so void of understanding as to think that mere force & compulsion brought all to the holy profession universally made; nor of charity as to conceive, that they all generally wanted all knowledge, and all faith, and were assemblies consisting only of ignorant persons, and unbelievers. But suppose that only the proclamation and royal commandment had brought in all: And that none had had knowledge and faith in God, but Q. Elizabeth, who caused that proclamation, and gave that commandment, and whose memorial for that act, is and shall be blessed in all ages succeeding. Be it granted I say, that all parish assemblies then in this land▪ were Congregations of ignorant persons and unbelieving, & no true Churches indeed, at least in God's account: yet it doth not follow thereupon that our assemblies be such now, but this notwithstanding may be, and indeed are the Churches of Christ: seeing that ever since, above 50. years we have been partakers of the true word of God and Sacraments, and submitted ourselves thereunto, and many of us effectually called thereby, as witnesseth our lives unblamable, even our enemies being judges. There are many men in a house: but gotten into it, not through the door whereby is the ordinary passage into it, but by some back door, or through the window, or happily at some breach violently made into the said house. Were it not extreme folly, or rather madness, because of this manner of entrance, to deny the inbeing of the aforesaid men in the house? Thus unwise are the Brownists in denying our inbeing in the Church, which is the house of God, because the manner of our entrance, or passage into it at the first, was not such as it ought to have been, as they affirm. 
Apology, 24,  If you should find (saith Doctor Hall) a company of true Christians in utmost India, would you stand upon terms, and inquire how they became so? Whiles they have that is necessary for that Heavenly profession; what need your curiosity trouble itself with the means? Against the truth of our Church therefore to object as they do, that it wa● not at the first rightly gathered by the sound of the word, but rather of the trumpet, is nothing, if it were true: much more is it nothing and of no validity, that being false.  
And here before I end this point let us yet further mark, how the first gathering of our Church, as touching the time when it was, they ascribe to the beginning of Queen Elizabeth's reign: and as concerning the means whereby it was gathered, to the proclamation then made: but both untruly. For the first conversion of our land to the faith of Christ was long before, and that by the preaching of the Gospel, as is plain by ecclesiastical stories, and by the persecution and martyrdom of the Saints, 
Act. and Mon●m passim.  from time to time recorded therein. At lest who can deny, that the Church of England was a true Church in King Edward his days: during whose reign many were by preaching so effectually called, as the truth which they then embraced and professed, they after sealed with their blood. And by the same means an infinite company more were then converted and brought to the faith, that by God were delivered and preserved from the rage and malice of the adversary. Very untrue and slanderous therefore is this saying of Master Ainsword: 
Cou●terp. 64.  The gathering and planting of your Church hath been by the Magistrate's authority; not by the word of Christ. here also (as in a glass) we may behold the falsehood and vanity of that speech of H. Barrow: 
D s●ouery of the falsechurch 10. justification. 275.  All the people were in one day by the blast of Queen Elizabeth's Trumpet, of ignorant Papists, and gross Idolaters, made faithful Christians, and true professors. With these men agreeth M. Robison: If the body of the land in the beginning of the Queen's reign were good, and holy at all the Magistrates compulsion wrought it in men, and made them of persecuting Idolaters, true Christians: for other means in terming or coming betwixt their profession of the Mass, and of the Gospel had they none, saving the Magistrate's authority. How truly is said that all the people, and inhabitants of this land were ignorant, and without the know-of God: Secondly, Papists and gross Idolaters: Thirdly, That no other means did intermine and come betwixt their profession of the Mass, and the Gospel, but the Magistrates authority: do thou reader judge by the promises. Observe here their slandering of the people of God, which is a sin a thousand fold more heinous, than the slandering of one man; also their uncharitableness: but chiefly their gross ignorance, who secretly here emplies, that a true visible Church, is a company of faithful and true Christians, and true Professors: agreeing with their description of the visible Church, whereof before we have heard. 
This ●s taught in the parable of the sour. Math. 13.2. etc. & matt. 22.14.  Whereas the holy Scriptures teach us that the most in the visible Church are such as have only the name and outward profession of Christianity, being nothing less than that they profess and seem to be; Christians in name only; called Christians, but no Christians indeed. These men tells us that all in the visible Church are faithful and true Christians, and true Professors: and because in the beginning of Queen Elizabeth's reign, and likewise at this day, our parishional assemblies are no such societies as consist of such only: but had and now have in them many false and counterfeit Christians and Professors: Therefore at the first they were, and so continue, false visible Churches. Is there any so blind, who seethe not that hereby they shut out of the Church all Hypocrites? For true Professors, are opposite to false and counterfeit Professors, which are those we call Hypocrites. A true Professor is he who is the son in truth, that he professeth and maketh show to be. Who professing godliness, is godly. Directly contrary to this man is the Hypocrite: The like may be said of a faithful and true Christian. But a true visible Church, (said those Schismatics) is a company of true Professors and Christians, and not a mixed company of true and false Professors: Therefore in the visible Church by their doctrine there are no Hypocrites.  
With Barrow and Robison doth Master Ainsworth accord, 
Counterp 72.  as being led by the same spirit. The Apostle (saith he) showeth, jam 1.18 1. Pet. 1.23. That Christ's Church is a people begotten with the word of truth, that is, the Gospel: but your Church was first begotten, gathered, constituted, ordered, and is still continued by the Magistrate's word and authority; which if it did not enforce the people, the estate wherein you now stand, would soon be changed, and your Church dissolved. And where you learned so to enforce faith, and constrain men to be members of your Church, 
Alcoran chap. 18. & 19  I can not tell, unless you would follow Mahomet's doctrine, who taught that men should be compelled to the faith by the sword.  
Before you teach▪ that a visible Church is a company of people that do repent and believe the Gospel, and here you term it a people begotten by the Gospel, and borne a new, nor of mortal, but of immortal seed: and so all are regenerated that be in the visible Church, and consequently shall inherit the Kingdom of heaven. For can he die, that is begotten and borne of immortal seed, whereof both these Apostles speak? This doctrine and all of this kind hereafter following, take it as it is by you delivered, and it is palpably false, so as it needeth no confutation. But your meaning it seemeth is that. All in the true visible Church live so holily, righteously, and soberly touching their outward carriage before men, that we cannot in equity nor charity account otherwise of them then faithful, and such as have repent and are converted to God, and are begotten and borne a new, 
Principles and Inferences 7.  yea, Elect; as M. Smith saith. And for this cause, (as these men suppose) all in the visible Church are called Saints and Faithful. As Ephes. 1.1. Paul▪ an Apostle of jesus Christ, etc. But herein it must needs be they are deceived: seeing there have been true visible Churches in former times, wherein some members, and those not a few have been so vile, and abominable, as the faithful than living could neither in equity, nor charity judge so of them as you speak. Except they should have judged otherwise of the tree, then according to the fruits, nay clean contrary to it; whereas our Lord saith, Ye shall know men by their fruits, 
Mat. 7.16.  even as the tree is known by the fruits thereof. That which M. Smith here affirmeth I have answered here after, in the next Chapter, and thither I refer the Reader for further satisfaction. Observe besides the abuse of scripture here. 
Note here their perverting of Scripture.  The words of james be; Of his own will begat he us with the word of truth, that we should be the first fruits of his Creatures. By (us) who are said here to be begotten by the Gospel; the Apostle meaneth himself and the rest of the faithful members of the invisible Church: and not himself & the rest of the visible Church, as you fond imagine, and bear the simple Reader in hand. 
Rom. 6.13. & 12.2.  As the first fruits under the Law were dedicated to God, and offered unto him: so all the faithful consecrate and give up themselves wholly to God, a living sacrifice, holy, acceptable unto him, which is their reasonable serving of God; and not all of the visible Church (as you in the application of this Scripture tell us) the most whereof give themselves and their members as weapons of unrighteousness unto sin: wherein they walk according to the course of this world, and after the Prince that ruleth in the air, even the spirit that worketh in the children of disobedience. Of true believers and none others S. Peter also speaketh: For they only are borne a new of that immortal seed he mentioneth, which john 1.12. proveth: As many as received him, to them he gave power to be the sons of God, even to them that believe in his name. Again, these that are thus borne a new, as 23. vers. are said to be redeemed, vers. 18. to believe in God, verse 21. To have their souls purified by the Spirit, verse 22. But such as be of the invisible Church only are redeemed, believe in GOD, 
Counterpoys. 158.  are purified by the Spirit: Of such therefore the Apostle here speaketh. Hereby it is plain that you speak untruly when you say, That places setting forth the invisible Church, are not by you brought to set forth the visible Church. Yet Ainsworth in slandering and blaspheming our Church is worse and more intolerable than Barrowes, whereof we have heard before. He saith not only that our Church was first begotten and gathered, but addeth, and is still continued by the Magistrate's word and authority, excluding the words of GOD, as if our Church were neither begotten at first, nor continued now by the ministery of the Word. And where learned ye, say you, so to enforce Faith, and constrain men to be members of your Church? I answer, Not out of the 18. and 19 Chapters of Alcoran, which you by your Cotation in the margin imply, but out of the sacred scriptures. Not from the example of Mahomet, but from the commended examples of the godly Kings of judah, as I have showed. Thus much you cannot tell, or see. The greater is your ignorance and blindness. A spirit of error hath put out the eye of your understanding. But where learn you to compare the doctrine of God to Mahomet's doctrine: and the examples and practice of the good Kings of judah (which you acknowledge all Christian Princes should follow) with Mahomet's example and practise? 
Counterpois. 230.  Cursed is that zeal which carrieth a man beyond all bands of truth and sobriety. Paul being very zealous spoke yet the words of truth and soberness. The Lord lay not this blasphemy to your charge.  
To that which hath been said I only add this: That if a visible Church were a company of men truly and unfeignedly: religious (as you in your whole doctrine of the visible church pretend: then thus far you had rightly described the Church. For no man can be ordinarily religious indeed, except (as you speak here) he first be called by the Word of God. Here the counsel, persuasion, commandment, and threat of man will not avail. No humane force and compulsion will serve the turn: it must be divine and from God, whereof we read Luke 14.23. 
Salomon's song 13. john 6.4. Act. 16.14.  Compel them to come in. God himself by the ministery and preaching of the Word, his Spirit accompanying the same, must persuade and draw, else we hang backward, and continue still irreligious and profane: as we see in the example of Lydia: whose heart the Lord opened, that she attended unto the things which Paul spoke. Neither can we without this calling by the Word, be assured that we are of the invisible Church. This is that we call the internal and effectual Calling, and is proper to the invisible Church. All that have this calling, may assure themselves of their election and salvation. This the Apostle confirmeth, 
Rom. 8.30. & 11.29.  and of this calling speaketh, where he saith: Whom he predestinated them also he called, and whom he called them also be justified and whom he justified, them he also glorified. And again, the gifts and calling of God, are without repentance. And thus are all of the invisible Church called in their appointed time. But concerning the visible Church this calling by the Word, is not necessary, so that without it we cannot come to be of this fellowship. Which we cannot choose but see, if we call to mind that which we have been taught: That a visible Church is a company professing true religion. To join in which outward profession (whereby we become members of the visible Church) one may be drawn by the commandment & threat, counsel and persuasion of man, the Word of God never coming near his heart. And so I leave the first part of your description and proceed to examine that which therein followeth.  
A visible Church, say you, is a company of people, separated from the world. This do we also hold and teach, rightly understood, that is, touching their profession of the true religion: and so are we separated from Heathens, Infidels, Turks, Papists, Anabaptists etc. But thus you understand not these words: you mean hereby that a visible Church is a company of faithful and righteous men only, or Saints, not mixed with, but separated from the open wicked of the world. That this is your meaning, it is plain by your own Treatises, as forthwith we shall hear: and namely where you say, 
Defence of the Churches and Ministers of England. 71.  that a visible Church is a separated company of Righteous men from the open wicked of the world, and cannot consist of all sorts of people, good and bad. And for the proof of this point, and part of your description, you send us to john 17.14. I have given them thy word, 
Apology 44. Mark here their perverting of Scripture to the end of this Section, and the three next following.  and the world hath hated them, because they are not of the world, as I am not of the world. Whosoever shall advisedly read this Chapter may easily see, that these words are meant of the eleven Apostles, being parcel of that part of Christ's prayer he made for them in particular. That jesus speaketh here of his elect Apostles it is manifest both by the words going before this 14. verse, and specially by verse 12. as also by the verses following after, and namely by verse 18. and 20. what is this at all then to purpose? Surely no more for the proof of the point, then if you had produced the first words of Genes. In the beginning God created the heaven and the earth. Frame your Argument, and the vanity of your proof will appear. If that the Apostles members of visible Churches were separated from the world, than all the members of a visible Church must be separated from the world. But the first is true: Therefore the second. To this effect you must mark your Argument, or none at all. Give me leave now to argue after the same manner. If the Apostles members of visible Churches, were preachers of the word, and had the gift of miracles: then every member of the visible Church must be a preacher of the word, and have the gift of miracles: But the first is true: therefore the second. Thus could I prove that the members of visible Churches must have no certain abiding place, but go from place to place, ●rom one country to another throughout the world, for the Apostles did so. Therefore in vain is this testimony alleged by you, and you therein take God's name in vain. I do not deny but that many things spoken of or to the Apostles, or required to be in them, are likewise required, and happily found in every member of the visible Church. The Apostle prayed, and heard the word: so it may be do all the members of the visible Church. Some of the Apostles jesus commanded that they should fast and pray, lest they did enter into temptation: the same he requireth of all in the Church. But this is it I say and mean. That it followeth not necessarily, that because this or that quality or gift was or ought to be in the Apostles, therefore it is and aught to be in every member of the visible Church.  
But happily you will not understand this scripture of the eleven Apostles, but extend it further. Seeing by the Text it is evident that Christ spoke and meant it only of them, without falsifying the Text, you cannot stretch it an hair breadth further. But suppose the words might be understood more largely: the utmost extent must be to the Elect. First, because jesus speaketh of them for whom he prayed: and these be only the Elect. Secondly he speaketh of those which are hated of the world, and of such as being in the world, are not of the world: and such alone be the Elect. Now this maketh not at all for you, no more than the former. For what though the Elect which are in the visible Church be separated from the world, (which is true as Christ here meaneth) doth it thereupon follow, that all in the visible Church are separated from the world? judge yourselves. So one may prove that all of the visible Church shall be saved, because the Elect which be in the visible Church are heirs of Salvation.  
Another fault which in alleging this Scripture you commit, is this, that you mis-understand these words of our Saviour, are not of the world: whereby he meaneth, not separated from the world, in your sense, that is, from the open wicked in the world: but that his Apostles were not worldly indeed, loving the things of the world: or, that they were such as would not conform and fashion themselves to the manners and customs of this world; would not follow this world (as worldly minded men do) in that which is evil, therefore the world should hate them. With this speech of Christ, agreeth that of Peter: It seemeth to them strange, 
1. Pet. 4.4.  that ye run not with them to the same excess of riot: therefore speak they evil of you. Suppose then that jesus did not speak here only of the Apostles, nor yet solely of the Elect, but that his speech was more general, and reached event to the visible Church: yet would not this testimony prove that for which it is by you produced, to wit, that a visible Church is a company, not mixed with, but separated from the open wicked of the world: Much less than understanding this Scripture aright, and as is before expounded. Thus is to set the holy Scriptures not on the tenters, which is evil; but on the rack, which is far worse.  
No less faulty are you in alleging to this purpose the 20. verse of this said 17. Chapter: I pray not for these alone▪ but also for them which shall believe in me through their word. Where jesus speaketh of, and prayeth for the Elect only and invisisible Church militant, and not for the visible Church. But grant it were spoken and meant of the Church visible, yet would it not serve to prove that for which it is by you alleged. In like manner you here pervert, Act. 19.9. Rom. 1.6.7. & 10.14, 15, 17. Ezek. 36.38. which for brevity I pass by contenting myself to have given you and the Reader a taste only of your abuse of Scripture.  
And here mark, I beseech thee Christian Reader, and forget not: that this doctrine of these men is as contrary to the Scriptures, as darkness is to light. They teach (you see) that a true Church is a company of people separated from the world, that is, a separated company of righteous or godly men, from all open ungodly or wicked, and cannot consist of these two sorts or kinds of men: of godly and ungodly, good and bad, holy and profane, such a mixed and confused company cannot be (say they) a true visible Church. This mixture they condemn, and us for teaching it, and every where in their books cry out against it with open mouth. Saying, it is a 
a Confession of Faith, 6.10.11.  confused order, and such society, a confused and mixed people, that 
b Answer to M. Stone 6.  lie scattered in the dust, mixed with the profane without separation, and it is an Antichristian confusion. And tell us that a true visible Church is an other manner of society. That it is 
c A true description of the visible Church pag. 1.  a company of faithful and holy people, worshipping Christ aright, governed by his laws, keeping the unity of Faith in the bond of Peace, and love unfeigned. Again, that it is a company of Converts; of such as are 
d Apology 37.  already converted to God. Moreover that it is 
e Principles and inferences concerning vis. Churches 7.  a visible communion of Saints, that is, 
f Pri●c. and Ius. 10. justification 105.  of men separated from all known sin; practising the whole will of God known: growing in grace and knowledge: and continuing to the end. Because of this say they, the visible Church is 
g Apology 44. A true Description of the visible Church 1. confession, Faith 6.  called a Church of Saints, a Kingdom of Priests, a Royal Priesthood, a chosen Generation, and an holy Nation. And to make up the full measure of their error in this particular, they assure us (if we will be so mad as believe them) that a true visible Church hath in it only such, as if none other: affirming that 
h A true Description of the visible Church, pag. vlt. Communion of Saints.  into it entereth no unclean thing, neither whosoever worketh abominations and lies: but they which are written in the lambs Book of Life. But without this Church are Dogs and Enchanters, and Whoremongers, and Idolaters, and whatsoever loveth and maketh lies: as if none such were within the church. And to put this doctrine of theirs out of all doubt, and controversy, 
i Illud ostendere tentaverunt Donatistae ●rolatis multis testimoniis diu●narum Scripturarum, quod Ecclesia Dei non cum m●lo●um hominum commiss one futura. praed cta. sit. August. Tom. 7. collat. cum. Donatistis. Defence of the Churches and Ministers of England. 7. Counterpois. 14. and 23.  they allege for proof thereof all most infinite places of Scripture. Thus we see summarily what these men do held and teach, concerning the subject or matter of the visible Church▪ and this part of their description thereof; even the same with the Donatists. And applying this doctrine unto us, they affirm that the Church of England is a false Church, and our parish assemblies false visible Churches: because they are not separated from the profane of the land, but remain still in confused assemblies. Let us now hear what God teacheth us in his word. Certainly that which is directly contrary unto this. In the holy Scriptures we learn that as in the barne-floore there is Chaff mingled with Corn, 
Mat 3.12. & 13.25.47.  and in the field tars growing together with Wheat, and in the draw-net cast into the Sea things gathered of all kinds, and as in a great house there are not only vessels of gold and silver, but also of wood and earth, some for honour, and some for dishonour. 
2. Tim. 2.20.  So in the visible Church there are men of all kinds: Hypocrites and sincere, good and bad, holy and profane, faithful and unbelievers. Nay by the Scriptures it is manifest, 
By unbelievers I mean men void of true Faith.  that the greater part of the visible Church are Reprobates, Hypocrites, ungodly men, profane, walking after their own lusts, as by that which followeth doth appear.  
In the 32. of Numbers, of the Church and people of God, Moses saith, that they were a company of sinful men: 
Verse 14:  and behold ye are risen up in your father's stead as an increase of sinful men, still to augment the fierce wrath of the Lord toward Israel: and in the 5. of Deut. Ye have been rebellioas unto the Lord since the day that I knew you.  
In the first of the Proverbs, we have wisdom, 
Verse 24.  (that is Christ jesus, the wisdom of the Father) speaking after this manner, I have called, (meaning by his servants in the ministery) and ye refused: I have stretched out mine hand, and none would regard. But ye have despised all my counsel, and would none of my correction. And a little after: they hated knowledge, and did not choose the fear of the Lord. They would none of my counsel, but despised all my correction. These contemners, were profane and ungodly persons, and yet were they of the visible Church: because they were within the sound of wisdoms voice and call. Yea mark further, how some times almost all of the visible Church are despisers of the ministery and word of God, and therefore profane and godless. For it is not said here that wisdom crying and calling upon men to turn unto God and repent, they, meaning some few of them, regarded not her voice, but that none would regard her voice, a very few excepted for that is to be understood.  
In the 12. Psalm David prayeth and complaineth thus: Help Lord, for there is not a godly man left: for the faithful are failed from amongst the children of men. First, they speak deceitfully every one, that is, almost every one) to his neighbour, 
Chap. 7.1:  etc. And Micah crieth out after this manner. Woe is me, for I am as the summer gatherings, and as the Grapes of the vintage: there is no cluster to eat. Secondly, the good man is perished out of the earth, and there is none righteous among men: they all lie in wait for blood: every man hunteth his brother with a net. These and other like complaints of the Prophets, (which here I omit) were made of the jews, than the only true visible Church, and not of the Gentiles and Heathens, who were without. 
Ver. 16.17.18.19.  When Christ was upon the earth he often complained of the great wickedness of the jews, as Mat. 11. Whereunto shall I liken this generation. It is like unto the children which sit in the markets, 
Ver. 3.7.14.  etc. And Mat. 23. jerusalem, jerusalem which killest the Prophets, and stonest them which are sent unto thee, etc. For which cause he calleth them an evil, and an adulterous generation: yet were they at the same time a true visible Church. jesus sending forth the twelve Apostles, and after the 70. Disciples, to the jews only (for he commanded them that they should not go into the way of the Gentiles, 
Mat. 10.5.6.16. Luk. 10.1.13.  nor enter into the Cities of the Samatanes, but go rather to the lost sheep of the house of Israel) saith thus unto the twelve: Behold, I send you as sheep in the midst of Wolves: and to the 70. in like manner: Behold I send you forth as Lambs among Wolves. Hereby it is evident that generally the members of the vis. Church then, were affected towards Christ, his Apostles, & the 70. Disciples, (notwithstanding the miracles they wrought, and great good they received thereby, as that their sick were healed, and their blind received sight etc.) as wolves are to sheep & Lambs. And therefore so far from being an holy and righteous generation, as the Separatists teach: that they were a generation of murderers sucking up the blood of the Saints. Be it then granted, that the faithful are failed, the good men perished, that, (as few excepted) there are none righteous among us, and that we are an evil & an adulterous generation: this general ungodliness notwithstanding, we may be, (and indeed are) a true vis. Church, and our parishional assemblies true visible Churches, as the jews were in those times.  
Moreover, for the conformation of the aforesaid doctrine, which is directly contrary to yours, serve excellently three other parables propounded by our Saviour Christ. One is that of the vineyard let out to husbandmen: 
Mat. 21.23.  who when the servants of the owner of the Vineyard were sent to receive the fruits thereof, took them and beat one, and killed another, and stoned another. And last of all sending his Son, they killed him. These murderers, the Priests and Rulers of Israel, which as elsewhere Christ saith, killed the Prophets, 
Mat. 23.37.  and stoned them which were sent unto them, were profane and godless persons, and yet were they of the visible Church. Therefore most profane and godless men have been of the visible Church, and that society a true Church wherein such have been, and remained. But the parable next following, concerning a King, 
Mat. 22. 2●  that marrying his son made a great feast, is singular to this purpose. Where first we must know that as by the Invitors, or the servants that the King sent forth to bid certain to the wedding, we are to understand the Ministers of the Word, so by the guests▪ and those that were invited, the visible Church and the members thereof. The former of these will not be denied by any: the later is confirmed by the 8. verse. For as there by those which were bidden to the marriage, are meant the visible Church of the jews: so by guests after mentioned; verse 9.10. and 11. are meant the visible Church or Churches of the Gentiles, or the members thereof. Now what is said of these guests? First, that being bidden to this wedding, (that is, being called upon by the Ministers to be saved, and to partake with Christ (who is the King's son that is married) in the joys of the Kingdom of heaven, they would not come. They, that is, almost none, some few excepted, as appeareth by ver. 14. Were n●t these ungodly men, who regarded not, but indeed despised the ministery of the Word, and the offer of salvation? And yet were they members of the visible Church, and it a true Church wherein they were, and remained. I think you will not say that Generally) our people be more ungodly. Secondly it is reported of these guests, that this King (who is God the Father) sending forth other servants to bid them to the marriage; they made light of it and went their ways, o●● to his farm, and an other about his Merchandise, and another said, he had married a wife, 
Luke 14.20.  and therefore he could not come. Hereby appeareth their profaneness: in that they loved and preferred the profits and pleasures of this life, above that eternal weight of glory. 
Heb. 12.16.  Let there be no profane person (saith the Apostle) as Esau, who for a portion of meat, sold his birthright: Seeing with Esau for a mess of Pottage, for a Farm, Oxen, etc. they were contented to forego all right, and title to the heavenly inheritance, it must needs be that they were profane as he was: Men then profane may be members of the true visible Church, as these guests were, and Esau, who for his extreme profaneness is by the holy Ghost set down for an example of profaneness, by whose example all men are forewarned to take heed of profaneness, and yet was he a member of the visible Church. Thirdly, of part of these guests, meaning the chief of them, in regard of outward things, it is said, that they took the King's servants, and entreated them sharply, and slew them. You cannot deny that these were profane & godless. Profane men therefore and notorious for their impiety, may be of the true visible Church, and that a true visible Church, wherein such are, and remain. Neither can you truly say, that there be worse in our Church, if any so bad. The wickedness then of some in our Church, letteth it not for being a true Church. Hereunto may be added, 
Verse 9.10.  that this King commandeth his servants, to bid to the marriage, all that ever they found both good and bad, which also they did accordingly. All which be invited to this marriage, that is, daily called upon in and by the ministery of the word, that they would be saved, and sup with Christ, eat and drink with him in the kingdom of his Father, are the visible Church. 
Reu. 3.20. Mat. 26.27.  This cannot be denied. But good and bad are thereunto invited: The visible Church therefore doth consist of these two kinds of men, and not of righteous only as the Separists do teach. Again, this mixture which we do hold, nay, that the most of the visible Church are wicked, is manifest by that which jesus annexeth to this Parable, wherewith all he doth knit it up: 
Verse 14.  for many are called, but few chosen. All that be under the call or voice of God, calling upon them, in, and by the Ministry of the word, that they would repent and believe, that so they may be saved, and yield an outward obedience to this call, are the visible Church. Of these (saith jesus) that have this external calling, and are the visible Church, 
Ne putatetur, sicut Donatistae putant, quod velut unus in turba latenter sui repsisset ignaris, continuo Dominus in eodem ipso uno, quem ligatis manibus & pedibus in tenebras exteriores ex illo convivio proijci jusfit, multam societatem malorum esse intelligendam, inter quos pauciores boni in convivio Dominico viwnt, significare non distulit. Nam posteaquam dixit, Ligate illi manus & pedes, & proijcite eum in tenebras exteriores, ibi erit fletus & stridor dentium, continuo subjecit, Multi sunt vocatj, Pauci vero & electi Quomodo hoc verum est, cum potius unus e multis suisset proiectus in tenebras exteriores, nisi quia in illo uno grand corpus figurabatur omnium malorum ante Domini judicium convivio Dominico permixtorum? A quibus se boni cord interim ac moribus separant, simul manducantes & bibentes corpus et sanguinem Domini August. Tom. 7. contra Donat. post collat. cap. 20.  there are many: but among those but a few good, and such as shall be saved. And this is the scope and drift of the aforesaid Parable, as is plain by the inference that he maketh thereupon in these words next following the said Parable: for many are called, but few chosen. Wherein jesus showeth how this cometh to pass which before he hath taught in the Parable, to wit, that in the visible Church there are so many wicked, and so few good: so many profane & earthly minded men, and so few that do earnestly desire and seek after heaven, and those things that lead thereunto, and namely faith and holiness, without which no man shall see the Lord. Because (saith he) in the visible Church their are few elect, who only can and do believe, and out of that faith lead an holy life: the rest being reprobates and left in their natural wickedness, cannot but be wicked. All in the visible Church these few elect excepted are wicked, profane, unclean, and an abomination to the Lord. With such faithful ones & converts, such Saints, righteous and holy persons as these, doth the visible Church abound and overflow. And this is no less manifest by the Parable of the seed, wherein as the Minister of Christ it compared to a sour, the word preached to seed, so is the visible Church compared to the field where seed is sown, and to such a field whereof three parts is nought, and a fourth only good. By that which hath been said it is manifest that in the Church visible there be not only wicked men, and extremely or out of measure wicked, but that the most therein are wicked, children of Belial, and few righteous therein to be found. Yea the aforesaid cause and reason of our Saviour considered, how can it possibly be otherwise? If therefore this be the state of our Church at this day, as too true it is, that in it there are many wicked, and few godly: yet this wickedness and ungodliness of the people, and mixture of so many bad, with so few good, let's not but that notwithstanding we may be (and indeed are) a true visible Church.  
Tell me now I beseech you, how the aforesaid lines of yours, for which you pretend Scripture, and those that I have here delivered, which all men may evidently see are grounded upon the holy Scripture 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. We say that it is not such a separated company, but a mixed company of godly, and wicked, good and bad, holy and profane. You say that in the visible Church there is no unclean thing, that is, no wicked person: we say that in the visible Church the most are unclean and wicked, yea sometimes almost all be such. And as this which we teach hath been confirmed, and your error herein convinced by the sacred Scriptures, so may it be by your own writings, yea by the words next and immediately following your description of the visible Church, wherein you teach this false and erroneous doctrine. Having defined or described the visible Church, That is a company of people called and separated from the world by the Word of God, and joined together by voluntary profession of the faith of Christ in the fellowship of the Gospel: 
Apology, 44.  You thereupon make this inference. And therefore no known Atheist, unbeliever heretic, or wicked liver, may be received or retained a member in the Church of Christ, which is his body. Now in that you say no known Atheist, unbeliever, heretic, or wicked liver, you thereby imply and secretly acknowledge, that Atheists, unbelievers, and wicked men may be received & retained members in the visible Church, so they be not openly known to be such. If then in the true visible Church, there have ever been, are, and will be. Atheists, unbelievers, heretics, and wicked livers, as yourselves (according to the truth) acknowledge: then is the visible Church by your own Doctrine a confused and mixed company of good and bad, holy & profane; and not a separated company of Righteous men, Saints, and faithful in your sense: except Atheists, unbelievers, heretics and wicked livers, be righteous men, be Saints, be faithful. If you deny that your aforesaid inference doth imply so much as I affirm, I make it plain thus. He that shall say No known Whoremonger may be admitted to the Lords supper, therein confesseth that a close or unknown whoremonger may be admitted to the Lords supper. Even so it is in this case. These men being thus convinced, and yet not enduring (it may be) to yield, I know what will be their shift and evasion even the same which the Donatists in the like case used before them. 
Malos in ecclesia permixtos esse confessi sunt Donatistae, sed oucultos eos 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 & ungodly men in the church, but no known wicked men: no known whoremongers, drunkards, murderers, blasphemers, etc. as it is generally in our Churches, and are therefore no true Churches. Hence it is that they use the word known in the aforesaid inference: And therefore no known Atheist, unbeliever, Heretic, etc. Hereupon also it is that Master johnson saith. That the true visible Church is a separated company of righteous men, from the open wicked of the world. He saith not from the wicked, but from the open or known wicked of the world. And thus they all speak in all their Treatises.  
We answer. Your several descriptions of the visible church, and doctrine generally concerning the same, will not permit any wicked man, known or unknown, openly or secretly wicked, to have any entrance into, or being in the Church: this your answer therefore is very frivolous, and insufficient, if we can show that in the visible Church there have ben, are, and will be wicked, though secretly wicked, which already hath been done. You teach that the visible church is Christ's sister, his love, 
apology. 44. A description of the visi. church.  his spouse, his Queen, and his body. If this be so, then are all the members of the visible Church dear to Christ, and dearly beloved of him. Doth jesus love wicked men, though secretly wicked? either the visible Church and all the members thereof, are not thus near and dear unto Christ; are no: his sister, his spouse, etc. or else in the visible Church there be no wicked men. But say you, all in the visible Church are thus near and dear unto Christ: Therefore conclude I in the visible Church there be no wicked men. Thus by your own doctrine there is no room or place for any wicked in the visible Church, whether they be openly, or secretly wicked. Frivolous therefore and untrue is this your answer to the premises: We confess there are wicked in the Church, but no open wicked.  
Answer. 2 But suppose that your Doctrine did admit wicked men to be in the Church, so that they be not open wicked, yet notwithstanding it is false and erroneous: seeing by the word of God it is evident, that from time to time in the age's precedent there have been, and remained many open wicked in the Church, and that the abode of such in the Church did not nullify the same. 
Psal. 50.16.  Unto the wicked saith God what hast thou to do to declare mine ordinances, that thou shouldest take my covenant in thy mouth, 17. Seeing thou hatest instruction, and hast cast my words behind thee? 18. For when thou seest a thief, thou runnest with him, and art partaker with the adulterers, 19 Thou givest thy mouth to evil, and with thy tongue thou fordgest deceit. 20. Thou sittest and speakest against thy brother, and slanderest thy mother's son. here is mention of open wicked men, contemners of the word haters of instruction, or reproof, thieves, adulterers, cozeners, railers, slanderers: of men committing these and such like sins, (whereof some were open) not of humane infirmity, but as they who did give up themselves to that which is evil, and committed sin with greediness, drawing iniquity to themselves 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 jews, which had the word not only in their hands, but in their mouths, declaring and talking much of God's ordinances, and covenant which he had made with his people: though thereby (as is the manner of Hypocrites) they would not be reform in their lives, but hated the word of reformation, and them that sought the reforming of them; and despised the word of God as we do that cast behind us. 
Psal. 69.7.  For thy sake (saith David) do I suffer reproach: shame doth cover my face, 8. I am become a stranger to my brethren, even an alien unto my mother's sons, 9 For the zeal of thy house hath eaten me, and the rebukes of them that rebuke thee are fallen upon me, 10. I wept and my soul fasted, but that was to my reproof, 11. I put on a sack also, and became a proverb unto them, 12. They that sat in the gate spoke of me, and the drunkards sang of me.  
They that did thus hate & reproach David, and made a mockingstocke of him, and powered shame & contempt upon him, were notorious wicked and ungodly men as appeareth hereby, 1. 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 godliness. For thy sake (saith he) do I suffer reproach, 3. By the prayer he maketh against them. Let their table be a snare before them, etc. as vers. 23.24, 28. Had they not been godless men, certainly David would never have prayed in this manner against them, 4. That they were ungodly men, and open wicked it is manifest, because they reproached God himself, and were blaspheamers, as is plain by vers. 9 The rebukes of them that rebuke thee, are fallen upon me. Now these open profane and ungodly 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, even an alien to my mother's sons. And lest we should imagine there were but a few such to be found, and so shift off all, we must know that the contrary is manifest by this Psalm, first by the 4. verse. They that hate me without a cause, are more than the hairs of my head, 2. By the 20. verse. Rebuke hath broken mine heart, and I am full of heaviness: I looked for some to have pity on me, but there was none, and for comforters, and I found none. here were open wicked in the Church: drunkards, scorners, railers, persecutors, blaspheamers, all (I say) open sinners: and those not a few. If now (as appeareth also by the 12 psalm) there were in the Church such store of open and notorious wicked, and few godly in the days of David, a King of that piety and zeal, that the zeal of God's house did eat him up: can we once imagine that the Church of God was void of all open wicked, and had in it only righteous men in the ages following, when Kings of far less zeal and godliness did reign? It is not credible.  
That from time to time in the Church there have been wicked and ungodly men, even openly wicked: yea many such, and in the church continued and nestled there, there is nothing more evident in the Scriptures; as partly appeareth by that hath been said: but chiefly in and by the Books of the Prophets: who every where almost cry out and complain of the wickedness of the people, not so much without, as within the Church: and do therefore threaten and denounce the judgements of God against them, as the pestilence, famine, and specially the sword: and leading into captivity. Let the first chapter of the first of all their prophecies suffice for all. 
Isa. 1.4.  Ah sinful Nation, a people laden with iniquity: a seed of the wicked, corrupt children: they have forsaken the Lord, etc. And in the 10. verse. Hear the word of the Lord O Princes of Sodom: hearken O people of Gomorah. here were men notoriously wicked, not without, but in the Church: and those not a few, but almost all: a sinful nation, a people (not some of the people?) laden with iniquity, and so were their fathers, whose seed they were: Princes and people being like to them of Sodom and Gomorah. And if in the Church there had not been open and known wicked, from generation to generation. How could there have been 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 murderers, whoremongers, thieves, proud, covetous, idle, and malicious persons: railers, slanderers, and in a word given to all manner of abominations; as is manifest by holy writ there have been. Yea, sometimes swarms of these have been in the Church as Psa. 12.1. Isay 1. jer. 9.2. Micah. 7.1. do manifestly show. 
Isay 1. from v. 2. until 26.  And no better was the estate and condition of the Church in the days of Christ. Whereupon our Saviour calleth the jews an evil and adulterous generation: 
Matth. 11.16.  and compareth them unto little children which sit in the markets, and call unto their fellows and say, we have piped unto you, etc. declaring thereby their universal contempt of his own and john's Ministry, which argueth, the general and open ungodliness of that people. In a word it is evident by the Gospel, that the Church then did abound with open wi●ked.  
But for the further confirmation of the point in hand, and the exemplifying thereof, let us call to mind and consider a little more of that we have already heard. It is clear that all the aforesaid despisers of the Word and ministry thereof, all the aforesaid reproaches, and mockers of David, and blaspheamers of God; all the above named murderers of the Prophets, and servants of God, were open wicked men, their sins being (as it were) written in their foreheads with great capital letters, so as he that did run might read them: and yet were they in the true visible Church. In this manner, Ishmael, Esau, Saul, Doeg, Absalon, were known wicked men, openly and notoriously wicked, and yet of the visible Church. But above all other, this is manifest by the Scribes and Pharisees: who were as vile and wicked men as ever lived. For fear of them men durst not confess Christ jesus. If any did they excommunicated them. They blasphemed Christ and his works: Saying that he was a glutton, a drinker of wine, a friend of Publicans and sinners; a deceiver, a traitor, that he who delivered him was not Caesar's, friend, that he was a conjuror▪ casting out Devils by Belzebub the Prince of Devils, wherein they committed the greatest sin of all, even the sin against the holy Ghost. They made the people that not long before had cried, Hosanna, save I pray; to cry, Crucify him, Crucify him, Being upon the Cross they mocked him: Thou that saved others, save thyself. Now these sins of theirs were not secret, but open, being committed in the sight of the Sun. These men were as well known to be wicked and abominable to joseph, Mary, to the Apostles, to the 70. Disciples, and generally to the faithful then living, as the Pope with his Cardinals, Archbishops, Bishops, and all that sinful and adulterous generation, who are daily shedding the blood of the Saints, are now known to us to be wicked and abominable: yet were these men nevertheless in, and of the visible Church: 
Matth. 23, 2.3.  yea principal members therein, as the eyes in the body, even teachers in the Church, and such as Christ commanded his people to hear. In the visible Church therefore, there have been, and remained open wicked. And therefore the being and abiding of such in a visible Church doth not nullify the same, and so not ours by consequent.  
Objection. All the aforesaid testimonies and examples cited out of the Old Testament, and the rest of the same kind M. Smith will thus avoid: That the Church of the jews being but a ceremony and type, moral holiness was not required of the members thereof but ceremonial only.  
Answ. I answer, if Moral uncleanness did aswell pollute their sacrifices under the Law, as it doth ours under the Gospel, then Moral holiness 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 clear that it needs not any proof. The Assumption is manifest by the first of Isaiah, 
Isay 1.11.12. & 16.3.4.  and the 66. of that prophesy, also by Psal. 50.16. Where we learn that all the sacrifices and service that the wicked jews offered & performed to God, was no less hateful unto him and abhorred of him; then the service 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.   
But come we now to the Churches of Christ under the Gospel, yea to the primitive Churches, and purest that ever were. If in them we can show there were open wicked, I trust this matter will be decided. The Apostle writing to the Corinthians, 
2. Cor. 12.21.  saith thus: I fear lest when I come again, my God abase me among you, and I shall bewail many of them which have sinned already, and have not repent of the uncleanness and fornication, and wantonness which they have committed. Here were men in the Church of Corinth, living in uncleanness, fornication, and wantonness; of which sins Paul feareth they will not have repent, when he shall come again unto them. Now hereby we may perceive that the sins of these wicked men had crept forth and were known, in that the Apostle had intelligence thereof, whereupon he thus reproveth them: as also for their strife, 
2. Cor. 12.20.  envying, wrath, contentions, backbitings, whisperings, swellings & discord. And these sins (as it should seem) did reign among them, which occasioned Paul often to rebuke them for the same: and sundry times to tell them that they were carnal, 
1. Cor. 1.11.12. & 3.3.4.  (meaning a great part of them,) and did walk as men, that is, live after the manner of natural or carnal men which have not the spirit.  

Ver. 4.8.10.11.12.13.  S. Jude tells us of certain that were crept into the Church who were ungodly men, turning the grace of God into wantonness: of whom he saith, that they did defile the flesh, despise government, speak evil of them that are in authority, and speak evil of those things which they knew not, and whatsoever things they did know naturally, as beasts which are without reason, in those things they did corrupt themselves. 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 winds, corrupt trees without fruit, twice dead, and plucked up by the roots, to wandering stars, and to the raging waves of the Sea, foaming out their own 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 hypocrisy; that they made a show of godliness, but were indeed without godliness: like the clouds that make semblance of rain or water, but send down none. Secondly, this is confirmed by verse 4. where Jude speaking of these ungodly men saith, they were crept in, meaning into the Church. And lastly by verse 12. These are spots in your feasts of charity when they feast with you, without all fear, feeding themselves: By these words it is evident that these notorious wicked men were of the Church, because they frequented the love feasts: Where these feasts were kept, the Christians only met: at which time th●y received the Lords Supper, and had a feast, to witness and increase their mutual love, which they called Agapae, love feasts, or feasts of Charity.  
As open scandalous wicked men have ever been in the visible Church, so there are such now, and hereafter will be, from whom usually the persecutions in the Church do come. The first of these is already made manifest. 
Verse 2.3.4.  The later is evident by 2. Tim. 3. where Paul foretelling of the grievous sinners that shall be in these last days, mentioneth some that must needs be open sinners: as boasters, cursed speakers, disobedient to parents, unholy or profane, truce breakers, false accusers, intemperate, etc. And lest that we should understand this of them that are without, in the end he showeth that he meaneth this of the hypocrites in the Church; of them which have a show of godliness, but have 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 Ishmael as well as an Isaac; an Esau as well as a jacob; and a Saul as well as a David, Scribes and Pharisees as well as joseph and Mary; there have likewise been in all ages of the Church after until this day, and will be in the ages succeeding open wicked, as well as godly: yea not only so, but many such, so as sometimes scarce any righteous or known godly were to be found in the Church, by reason of the abundance of open wicked: If (I say) these things be clear and evident in the Scriptures, as appeareth by the premises: how far are you of the Separation from the truth, who teach, That a visible Church is a company of righteous and holy men only, sepertaed from the known wicked; and that into it there entereth not, nor therein abideth any unclean thing neither whatsoever worketh abominations.  

Defence of the Churches and Minist. of Engl. 7.  And whereas the Separatists contending for this, That a visible Church is a company of Saints, do thereby require (though not true sanctimony, in every member, yet) an external holiness, and such a carriage of the outward man, in the duties of piety towards God, and justice towards man, as in Charity one can deem a member of the true visible Church, no other than a Saint: I demand of them what outward holiness the aforesaid Despisers, Scorners, Blasphemers, and Murderers, which were notwithstanding of the visible Church, had above 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, bloody Doeg, traitorous Absalon, and the blasphemous Scribes and pharisees, 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 seat of the scorner: some persecuting and shedding the blood of the Saints: others blasphemers, nay, committing blasphemy against the holy Ghost, and therefore sinners in the highest degree? And the best and holiest of them no better than Dogs and Swine; treading under their feet the holy and precious Word of God, and all to renting them that did teach it. Neither can we be ignorant of this, that the sins of these men were open, and notoriously known to the Saints who lived in their times: And yet notwithstanding were all these of the true visible Church. Men therefore wanting this external holiness, yea most vile and abominable, and notoriously known to be such have yet nevertheless been in the true Church, & principal members in the same. And such undoubtedly are in the Church at this day, and will be to the end of the world, according to the prophecy of Paul, 2. Tim. 3.  
And here we may remember how notwithstanding there were such notorious wicked men in the Church of the jews, 
Vers. 1.2. etc. Deut. 7.6. Ps. 79.2. & 111.1. and 149.1.  (whereof we have had but a taste) and oft times store of them: yet nevertheless they are cal●ed the people of God, his heritage, an holy Nation, Saints; and there public Congregations, the Congregation of the Righteous, and the assemblies of the Saints. The whole body being thus called in respect of the Elect; having this Denomination of the better part, though the less: 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. Hereupon 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 be many open wicked among us?  
Here we may see how untruly M. Fr. johnson herein chargeth the forward Preachers in England with false Doctrine: 
Defence of the Churches and Minist. of Engl. 71.  who reckoning up 14. points of false doctrine forsooth that they teach, nameth this for one: That the true visible Church of Christ is not a separated 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 sin, for confirmation of his gross and palpaple error, he coteth above twenty places of Scripture. But tell me, do not all the Preachers in England, nay in all Christendom teach, that there is a mixture of good and bad in the visible Church, as well as these forward preachers you speak of? You cannot with any truth deny it: Why then do you spurn with the heel at these, rather than others? And this is our third point of false doctrine: the fourth followeth in these words. 4. That they may maintain this error of their confused order, and mixture of all sorts of persons together, they pervert the Parable of the tars, Math. 13.24. teaching that all are the Church. Which doctrine is against the truth of the Scriptures, yea against our saviours own 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 seed, the righteous, the children of the Kingdom: so there are also tars, hypocrites, the children of the wicked, who as they are often espied in this life, by the righteous servants of God, so shall they in the great day be perfectly severed from the godly by the Angels, verse 38.43. This their doctrine also is against the heavenly orders motioned, Mat. 18.8.9.15.16.17. 1. Cor. 1.26.29. etc.  
H●re is our false doctrine, and your confutation. I marvel wherein this fourth point of false doctrine differeth from the third. I would have 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 go, we answer you, that as the aforesaid doctrine is true, so it is confirmed, as by other parables of our Saviour s●t down in the same Chapter, so by this. For saith our Lord, as in a field both Wheat & tars or other weeds grow together, and so are mingled that without danger to the Wheat, men can not sever the one from the other until the harvest: even so (saith he) in the Church, or company of people professing true Religion, there is and will be such a mixture of good and bad, godly and wicked; sincere and counterfeit professors, that without danger to the godly, a full and perfect separation between them cannot be made unto the end of the world, that the one sort be received into heaven, & the other sent to hell. As by wheat we are to understand the godly, and by tars the hypocrites or wicked that are in the Church, so by the field is meant the Church. For by the field must needs be understood that place or those places wherein the godly and wicked are most nearly joined together, growing as it were together, so as the one touch an other: and such is the Church, or visible Churches. They who are in the Church live not only together, buy and sell, eat and drink as all men in the world do, but do besides join together, and are as it were conjoined 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 receiving the Sacraments together. Again it cannot be deny I that by field is meant that place, or those places or that society or societies in which are as well godly, as wicked, and that visible, so as both sorts may be discerned and known 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 we may not understand the world, but those parts of the world, where visible Churches be. And who that is well advised will say that at this day Asia, Africa, and such parts of Europe as profess not Christian Religion, are this field, or part of it, seeing therein the wheat blades spring not up, and bring forth fruit, so as they appear, as is expressly said of this field. verse 26. Moreover, as in the field here mentioned in the protases, or first part of the comparison, good seed is sown by the servants of the householder, from whence the wheat doth come or spring, as verse 24.27. So in that place or society meant by the field, or compared to a field, the immortal seed of the word by the Lords husbandmen the Ministers is sown, from whence doth spring that piety or godliness in men: But this immortal seed is sown only in the Church, according to that in the Psalm: 
Psal. 147.19.  He showeth his word unto jaacob, his statutes and judgements unto Israel; He hath not dealt so with every Nation; meaning not with any other Nation besides. And Paul tell●th us, that the Oracles of God are the preferment a●d prerogative of the Church, a●d that the Church only is the pillar and ground of truth: 
Rom. 3.2. 1. Tim. 3.15.  the truth being to be found only in it, and preserved by it. In the Church alone also are the Lords husbandmen, ploughing, harrowing, sowing, and performing other parts of spiritual husbandry. The Church therefore (and not the world) is the Lord's field and husbandry, and consequently the field jesus here speaketh of. And this the Apostle teache●h expressly. 1. Cor. 3.9. We (the Ministers) together are Gods labourers: ye are God's husbandry, or fie●d. And thus also in the parable next precedent, this word field, (though not expressed, y●t necessarily understood) is to be taken. The sour went forth to sow, 
Math. 13.3.  etc. Here is a sour, that is, the Minister. The seed, is the word preached: and the field where this seed is sown, is and must needs be, the visible Churches, or assemblies of the Saints. Even so (I say) is this word field, to be 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. cum 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 allege three reasons for confirmation thereof, and confutation of us. The first is taken from Christ's own words, who interpreting this parable of the tars, saith thus: The field is the world What can be more plainly and directly said (will some think) for you, and against us?  
I answer, whosoever wisely observeth not, which be proper, and with unproper or figurative speeches in the Scriptures, cannot choose but err greatly in understanding the same. May not, yea do not the Papists say as much as this for transubstantiation? What words s●y they can be more plain and direct to prove the sacramental bread to be the very body of Christ, than those of jesus, This is my body? And yet is nothing more false; and unpossible to be true. But to come to this particular. I answer you that these words of Christ cannot possibly be understood properly, and therefore you are much to blame that urge the letter, seeing the sense of the Scriptures, is Scripture. The field is the world. So than it is as if jesus had said: The field whereof I speak 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 kingdom, that is, signifieth or resembleth the children of the kingdom. The good seed, that is, the men signified by the good seed. Even so we say, in the word (world) there is a trope, to wit, a Metonymy of the subject. The world, for the visible Churches wheresoever in the world, or dispersed throughout the world. Or, if you will, a Synecdoche, the whole, for a part. And why I pray you may not this word (world) be here taken figuratively, seeing it is frequently used in the New Testament so, as appeareth by the Cotations in the margin, and seldom properly, and in it native signification? 
john 3.16.17. & 12. & 19 & 15.19. & 17.9. & 14.16. 2. Cor. 5.19. 1. john 2.2. & 3.1.  And wherefore by this word (world) may we not as well understand the visible Church, as the invisible Church? The faithful, that is, the professors of faith in Christ, scattered throughout the world, as the faithful, that is, all they which do (indeed) believe in Christ, of what Nation soever in the world? The later of these is manifest by joh. 3.16. God so loved the world, that he gave his only begotten Son that whosoever believeth in him, should not perish, but have everlasting life. Why may not therefore the word (world) be used likewise in the former sense: seeing in them both there is the same trope, or figurative speech; and the same reason thereof? By the like or same argument that you do hear use, I can prove that God in Christ hath reconciled this visible and material world unto himself: For saith Paul: God was in Christ, and reconciled the world unto himself.  
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 tars: but in the world besides the righteous are hypocrites, the children of the wicked: Therefore by the field is meant the world.  
I answer that this reason proves as well the Church to be meant by the field, as the world: for as much in the Church, besides the righteous & children of the kingdom are hypocrites the children of the wicked: But that is compared to the field wherein such are: Ergo, (by your own argument) the church is compared to the field. If you will have this reason of any force: prove that in the visible church there are no hypocrites, no children of the wicked, but righteous men only, as every where you teach; and then I will confess that by field is meant the world, and give you also the field, as one vanquished by you  
Your third reason is, that this doctrine or exposition of ours, is against the heavenly orders mentioned. 
Mark 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. levit. 18.29, 1. Tim. 5.6. 2. john ver. 6.11 Revel. 2. & 3. & 14. & 9.12. & 18.4. & 20.4.  
Answ. We cannot possibly conceive how the expounding of this word field, for the Church, should cross and overthwart the heavenly orders you speak of: so as they cannot stand together. I pray you make this to appear in your next Book: 
Prou. 14.15:  else we shall think that this is a mere fiction of your own, serving only to blear the eyes of fools, who will believe any thing. But suppose it were as you say: what need such a heap of testimonies for declaration of the heavenly orders? wise men and such as tremble at the word▪ that is, with fear & reverence, hear and speak thereof, 
Isa. 66.5.  would tell you that here a few of them would have susficed. Is the God of heaven well pleased with this your taking of his name in vain? Thus we see first, that the visible Church is a mixed 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 tars is very pregnant.  
If any shall say, that indeed by this parable it is evident that a visible Church is a mixed company of good and bad, godly and wicked: children of God, and children of the Devil; called here the children of the wicked, meaning that wicked one the Devil: but yet it is not thereby manifest, that there are open and known wicked in the Church. I answer, that even from this parable, this latter may also be proved: and namely out of the 26. verse. And when the blade was sprung up, and brought forth fruit, than appeared the tars also. Whereby we learn that in the visible Church there are visible, and to be seen or discerned by men, both godly, and wicked. The blades of the wheat, (that is the godly) and that shortly after they be such, are discerned to spring up: and the tars also, that is, the hypocrites or wicked men in the Church: they appear to be wicked. Mark that it is not said, then were there tars also in the field: but then appeared the tars also. So that there are not only wicked in the Church, but to men also they appear, and are known by their fruits to be wicked. Which the particle ka● translated also doth confirm: whereby is meant that the tars in like manner, & as well appeared & seen as the wheat blades; from hence (I say) we l'arve, that even as the tars or other weeds, are as easily seen and discerned by the eye of man, as the good corn: so in the visible Church the wicked do as well appear, and are as easily known to be wicked, as the godly by their lives are known to be godly. The truth therefore is, that a spiritual man that judgeth all things, and that can only discern and judge of men aright, can and doth as well know many of the wicked in the Church, as a man can know tars from wheat. Lastly, that there are known wicked in the Church, known not to God only, but also unto men, the 27. verse doth manifestly prove. Then came the servants of the householder, and said unto him: Master, sowedst not thou good seeds in the field? from whence then hath it tars? here are some of the servants of the family discerning the tars whereupon they move their master concerning the present weeding of them out. These servants signify 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 known wicked therefore in the Church. But suppose this conclusion could not be proved by this parable, it greatly mattereth not, so long as it hath so good confirmation from other parts of holy Scripture, as is before showed at large. In conclusion answer me I pray you: why do you place the tars and the children, that wicked one the devil, out of the Church, and in the world. Be like such have no being in the Church; Indeed thereunto all your doctrine (in a manner) tendeth.  
I am very unwilling, considering how long I have been already in the exposition of this parable to use any more words about it, yet am I more unwilling to pass by Master Robison with silence, who of late hath said so much against our interpretation of it. He beginneth thus. The point is, Master Bernard following (I confess) the most beaten way, makes the field the visible Church, and the tars scandalous offenders, 
justification. 116  seen and discovered.  
That which Master Bernard calls the interpretation of learned and godly Divines universally both with us, 
Separatists. Schism. 87.  and beyond the Seas, Master Robinson not unfitly calleth here, the most beaten way: but with all we may remember what he saith further of the said exposition, that it is a profane gloze: 
justification. 116. 117.  and again, that some are ashamed of the grossness, and indeed of the iniquity of the said exposition. But leaving your reproachful terms, come we to the matter. You must first then understand that by tars, we do not mean scandalous and notorious offenders, 
justif. 118.  or open wicked men only, as divers times you charge us: nor yet hypocrites not so thoroughly discovered: but thereby we do understand both these sorts of hypocrites and wicked men and so all the hypocrites and ungodly that be in the Church whosoever: as well those that be not discovered, as those that be discovered and known by their open wickedness to be hypocrites: as well those ungodly, that having a show of godliness, are reputed godly, as those whose wicked and lewd conversation declareth them to be ungodly. For who can deny but that by tars jesus meaneth all in the visible Church beside the godly resembled by wheat? Again, Christ expounding the parable (saith expressly) vers. 38. That the tars are, that is, signify the children of that wicked one, that is, the devil: the enemy who sowed them: but all hypocrites and wicked men, both secretly and openly, such are the children of the devil: Therefore by tars Christ meaneth all hypocrites and wicked in the Church whatsoever. Add hereunto that by tars are shadowed forth all that shall be burned in hell fire, also all those which do iniquity, as vers. 41. That is, all workers of iniquity: But all hypocrites and ungodly whatsoever, whether openly or secretly, such shall be damned, and are workers of iniquity: Therefore all those Christ meaneth by tars. This being true, 
justif. 118.  these following lines of yours be untrue. Admit the field be the Church, which Christ expounds the world, then say I by tars in the field are meant, not notorious offenders, but hypocrites: not so thoroughly discovered, which by the envy of Satan are foisted into the Church. These lines are false two ways, 1. As they have reference to us, and our exposition of tars, 2. As they have relation to the Separists, and their interpretation of the same word. But proceed we now to the moved reason which you have against our exposition.  

justif. 116.  Whereupon (meaning if the visible Church be the field, and the tars scandalous offenders) it must follow, (say you) that as the Lord forbids the servants to meddle with the tars, or with the plucking them up, but will have them and the wheat to grow together in the field till the harvest: 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 remain without disturbance till the last judgement.  
I answer. Some of the learned Divines which you thus despise have prevented this objection, and told you, that to collect and reason from this Scripture as you do, is to abuse Scripture. Cavendum ne his verbis abutamur contra doctrinam de disciplina Ecclesia, etc. 
Pisc●tor in hunc locum.  We must (saith Piscator) take heed that we abuse not these words 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) aimeth at no other thing, then to comfort the godly against the grievances which they have by conversing with hypocrites: in the mean while he would have nothing minished from the discipline of the Church: as which he himself instituted after, Chap. 18.17. By the like reason the use of the sword should be taken from the Magistrate: which God would have to be used, as Paul testifieth, Rom. 13. This parable than is not to be extended further than the scope thereof requireth.  
Secondly I answer you: jesus here speaketh of a perfect separation between the wheat and tars, that is, the godly, and ungodly: such as shall leave no tars, not a tore (I say) among the whea●e. For he speaketh of such a separation as cannot be made without danger to the wheat: for which cause he forbids it, as vers. 29. Secondly, of that separation which shall be made by the Angels, in the end of the world, vers. 30.41. Now this letteth not, nor forbiddeth a separation in the mean season betwixt the clean, and those be apparently unclean, the holy and profane, the godly and notorious offenders, which may be separated and taken away from the godly, without any danger to them at all.  
This reason likes you so well, 
justif. 120.  that you urge it the second time, and thereunto add two reasons more. And that the Lord jesus (say you) no way speaks of the toleration of profane persons in the Church, it doth appear by these reasons. First because, (as hath been observed) he doth not contradict himself by forbidding the use of the keys in one place, which in another he hath turned upon impenitent offenders. Matth. 18.15.16.17. 2. In the excommunication of sinners apparently obstinate, with due circumspection, and in the spirit of wisdom, meekness, and long suffering, with such other general Christian virtues, as with which all our spiritual sacrifices ought to be seasoned what danger can there be of any such disorder, as the plucking up of the wheat with the tars, which the husbandman feareth, vers. 29. Lastly, the Lord jesus speaks of the utter ruinating and destruction of the tars, the gathering and plucking them up by the roots, vers. 28.29. And to this end they are reserved by the husbandman, vers. 30. (ever presupposed, they so continued) but excommunication rightly administered, is not for the ruin, and destruction of any, but for the salvation of the party thereby humbled.  
Your first reason (in effect) is this.  
If jesus speak here of the toleration of profane persons in the Church, than here he forbids the weeding out, or censuring of them, whom in another place, uz. Matth. 18.15. He commands to be weeded out, or censured:  
But jesus doth not contradict himself:  
Therefore jesus speaketh not here of the toleration of profane persons.  
This reason being the very same with the former, hath received answer. The second argument is this.  
Christ speaketh of, and forbiddeth such a separation, as wherein there is danger of plucking up the wheat with the tars.  
But in the excommunication of sinners apparently obstinate, or separating such from the Church, there is no danger of plucking up the wheat with the tars:  
Therefore of the excommunication of sinners apparently obstinate, or separating such from the Church Christ speaketh not, nor forbiddeth.  
Your third argument followeth.  
jesus speaks of the utter ruinating and destruction of the tars.  
But excommunication (rightly administered) is not for the ruinating and destruction of any.  
Therefore of excommunication jesus doth not speak.  
We now see clearly that these two lat●er arguments do conclude and prove the same thing. But what? not that which your first argument doth, as you pretend, and bear the silly reader in hand, but in stead thereof this, that in the parable of the tars, Christ speaks not of excommunication or censures of the Church: which we not only confess, but teach and urge against you. But suppose, they did sound prove that proposition for which the are produced: to wit, that in the parable of the tars, jesus doth not speak of the toleration of profane persons in the Church: yet did they not at all make against us, for by profane persons you mean, 1. Scandalous offenders, or open wicked, 2. Such only, deny either of these if you will. And so by your own proposition (which forsooth you will prove by three arguments) you imply that we teach, that by tars are meant scandalous offenders, or known wicked only. The contrary whereunto is manifest by the premises. You commit then here two foul faults besides the former. One is, you pursue your own shadow, in stead of an adversary, 2. You abuse the reader in making him believe we hold that we do not.  
But to proceed, say you: It may be some will answer, 
justif. 117.  that Christ doth not here forbidden his Disciples the use 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 uncensured. This is indeed our answer, and I will maintain it against all gainsayer. You add: and if this were so, it made nothing against me, nor for Master Bernard. No, Master Robinson. If there will be and continue wicked in the Church uncensured, if this will be the estate of the visible Church by the testimony of Christ jesus, then for as much as all that be and continue in the visible church, are of it, even members of it: it must needs be that the visible Church is a mixed company, consisting of good and bad, godly and wicked. Now this makes as much for us, and against you as can be. You writ before thus. here is no such mingle mangle as Master Bernard would make of good and bad, but all good, 
justif. 115. 112. 113.  and so avowed by the holy Ghost. And again, that if all the Divines in the world should with Master Bernard say, that the visible Church is a mixed company, yet the divine Scriptures speak otherwise, which you will clearly manifest. And yet once more: It is profane divinity to make ungodly persons true matter of the visible Church. These speeches of yours, with this here do agree together, as light and darkness. Again, if to the world's end there will be and continue wicked in the Church uncensured, If (I say) this will be the estate of the visible church, as the truth is, & to foretell, & comfort the godly against it, is the very scope and drift of our Saviour in this parable: why do you then condemn us for a false Church, because of the wicked that are among us, 
Answer to a censo. Epist. pag. 35.  and for this cause chiefly separate from us? In these two respects principally, (say you) your babylonish confusion of all sorts of people in the body of your Church, without separation: and your Babylonish bondage under your spiritual Lords the Prelates, we account you Babylon▪ and flee from you. Show us how this speech here, and your accounting our Church to be Babylon, for the reason aforefaide, and flying from it, can possibly accord.  

justif. 117.  You add, It were the Church's sin so to suffer them (that is, the wicked to continue in the Church unsensured.) And I deny not (say you) but Churches usually are too negligent and remiss through want of zeal and faithfulness to the Lord in this duty. This is it we teach, it were well for you ye had learned the same. If you have, as you here pretend, why do you account our parishional assemblies, because of the wicked that be in them, false Churches, and Synagogues of Satan; you acknowledge here ecclesiastical assemblies may be true Churches, notwithstanding there be, and continue wicked in them uncensured: And yet the truth is, you all hold, that where there are, and continue wicked uncensured, the same are false Churches.  

justif. 120.  Finally say you, The Lords field is sown only with good seed, though by the malice of Satan, and negligence of such as should keep this field and vineyard, and house of God adulterate seed, and abominable persons may be foisted in, yea and suffered also, which the Scriptures affirm, and we deny not.  
Such is the excellency and power of truth, that it maketh sometimes the adversaries thereof to yield and stoop unto it. For twice together you do against yourself bear witness 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 affirm. Now touching the particular point we have in hand, this is the some and effect of that we say and contend for, and you impugn and gain say. But answer me. Are there any worse in our Church then this adulterate seed you speak of, and abominable persons? 2. Can you add thereto any more or worse than this, that they are suffered also, that is, let to continue in our Church uncensured? If notwithstanding this great sin, a society may be a true Church, by the testimony of the holy Scriptures: why do you for this very sin judge, and proclaim us to the world to be a false Church, and thereupon departed from us? True it is that for this cause only you do not deem us a false Church, and leave us: yet that you do it for this cause, yea chiefly for this very cause you cannot without blushing deny: and this not only yourself, but besides M. Ainsworth and M. Smith, have published and made known unto the world, as I have manifested in my Epistle written to you of the Separation. That which you affirm here you contradict at least (I think) an hundred times. Omitting them all, see how you thwart yourself in the two last lines of this present Section: 
justiss. 121.  And so except the Church of England had been sown with good seed without tars since that general Apostasy, it cannot be the Lord's field. In the beginning of the Section in thesi, you affirm, that howsoever the Lord's field is sown only with good seed, yet there may be in it adulterate seed, or tars; and in the knitting up of the same Section in Hypothesi you say: That the Church of England because it is not sown with good seed only without tars, but hath tars or adulterate seed in it, it therefore cannot be the Lord's field. And where you happily imagine, that we think that the Lords field is not sown only with good seed, Know ye that we are otherwise minded. We are not ignorant, that this is expressly taught in this parable verse 24.27.36. and that the tars are from the envious man, the Devil; neither do we forget that which else where is written to this purpose: 
Act. 2.47.  And the Lord added to the Church from day to day such as should be saved. You produce this as an argument against us, to prove that the Church of England, is not the Lords field, that is, the Church of God: but by your own words before it is plain, that it neither makes for you, not against us.  
Thus we hear what M. johnson saith against the mixture of good and bad, godly and wicked in the Church, also what M. Robinson saith in justification thereof; and our defence, and answer thereunto: Let us now see what M. Ainsworth saith for the maintenance of the same, and conviction of us who be contrary minded. In the end of his book called the communion of Saints, he teacheth that there are no open wicked in the Church, He granteth there are wicked in the Church, but saith he, they are inwardly wicked, restrained by the terror of the Law, from all open wickedness: but outwardly religious, increasing outwardly in external righteousness: When the Scriptures saith, 
2. Tim. 3.15.  That the wicked wax worse and worse, deceiving and being deceived. Again, open wicked, (saith he) licentious and profane livers, be neither of the Church, nor in the same: And again 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 do teach: But herein they serve altogether from the truth: He should rather have distinguished men into two sorts: whereof one is without the Church, who do not so much as profess 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 indeed; and such as they profess and seem to be: and they be but a few: others wicked, only religious and holy in name, and in regard of their outward profession: and of these there be many: 
Mat. 20. 1●. and 22.14.  The first of these are Saints indeed, and so called: The latter hypocrites, yet called Saints, because the religion they profess is holy; but are indeed wicked and profane. And of these hypocrites, some be open wicked, and easily known to be wicked: and some so close and secretly wicked, as they are hardly discerned to be wicked; That this which we affirm is true; and that you teach false, it is manifest by the 3. of Ezekiel: 
Ezek. 3.7 21.  Son of man I have made thee a watchman unto the house of Israel; therefore here the word of my mouth, and give thou warning from me. 18. When I shall say unto the wicked; thou shalt surely die; and thou givest not him warning, nor speakest to admonish the wicked of his wicked way, that he may live, the same wicked man shall die in his iniquity; but his blood will I require at thy hand, 19 Yet if thou warn the wicked; and he turn not from his wickedness; nor from his wicked way he shall die in his iniquity: but thou hast delivered thy soul. 20. Likewise if a righteous man turn from his righteousness, and commit iniquity: I will lay a stumbling block before him, and he shall die because thou hast not given him warning, he shall die in his sin: and his righteous deeds which he hath done, shall not be remembered; but his blood will I require at thy hand. 21. Nevertheless, if thou admonish that righteous man, that the righteous sin not, and that he doth not sin, He shall live because he is admonished: also thou hast delivered thy soul; Hear we learn first, that in the Church there are wicked and godly, and so a mixed 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 schismatics. Secondly, that of the wicked some are open wicked; having not so much as an external righteousness: Such are the contemners of the word, and Ministers thereof; the persecutors of the Saints, the scorners, blasphemers, whoremongers, murderers, thieves, drunkards, oppressors, extortioners, railers, slanderers, and such like; whereof there have ever been, are, and will be store in the Church of God. These are called wicked, not only because they are such, but because they appear and are known to be such, (by them I mean that can discern between things and persons that differ) and that as easily as darkness is known from light. Such were Ishmael; Esau, Saul, Absalon, 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, having an external righteousness and show of godliness, and because they appear and Iseeme to men to be righteous or godly, they are therefore called righteous. Such were judas, and Demas, with others, of these the Prophet speaketh: ver. 20. And lest we should shift of this by saying, these three kinds 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 us: we must remember that this admonition or warning contained in the 18.19.20. and 21. verses was sent from the Lord by the Prophet to the jews, (who then only were the visible Church) as is manifest by verse 17. Son of man I have made thee a watchman unto the house of Israel, therefore hear the word at my mouth and give them warning from me. Observe here the repugnance and contrariety between the Prophet and the doctrine of these Schismatic: The Prophet telleth us of three sorts of men in the Church of open wicked, of righteous or godly in show only or appearance, and of such as are indeed godly, even the same they seem and profess to be. M. Ainsworth and his fellows say no; The two last sorts of men only are in the Church, the first be neither of the Church, nor in the same. Choose now Reader to whether of these thou wilt give ear.  
But they will say; we acknowledge that there ever have been, are, and will be hypocrites in the Church mixed with the godly, and such were the wicked mentioned before that were in the Church of the jews. Cain offered sacrifice as well as Habel. The same is said of Saul: Also, that he worshipped the Lord: so likewise did Doeg, Ishmael, and Esau were circumcised: and had the sign and seal of the righteousness of faith in and upon their flesh. And that the Scribes and Pharisees were hypocrites; it is evident by the testimony of our Saviour: Mat. 15.1.7. and by that speech of his so often repeated. Mat. 23. Woe be to you Scribes and Pharisees Hypocrites: But the most of your assemblies be open and known wicked men: some of them being known to be swearers, others to be profaners of the Sabbath, Drunkards, thieves, Whoremongers, covetous, and malicious persons etc. and cannot therefore be accounted hypocrites. And yourself do confess that in the Church there are these two sorts of men only, hypocrites or hypocritical professors, and sincere worshippers.  
I answer, you well understand not who be hypocrites, and do 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 known to be such; professing true religion, be hypocrites. Esau was very profane, and as his profaneness did (no doubt) show itself in the whole course of his life; so in taking for his wives two women of the Hittites; but chief in selling his birthright for a mess of pottage. Now these his sins were known; specially the former to Isaac his family which then was the Church: Hereunto add that he both purposed and said that he would slay his brother jacob, 
Gen. 27.41.42.  and that this was known to some of isaack's family, who told it to Rebekah. Yet was this notorious profane man, and known murderer, an hypocrite. Doeg was an horrible murderer; his murder also could not but be known to the whole Church of God, and an hypocrite. For it is said that when David came to Nob, where the Tabernacle of God then was; Doeg was abiding or caused to tarry before the Lord; 
1. Sam. 22.18. & 22.7.  either because of the Sabbath, or some vow; or some such religious respect; whereby is implied that he continued there for some days worshipping God; or to that end. That Saul was an hypocrite: I need not to prove. He was 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.  That by Samuel he was divers times reproved sharply for the same: Yet did he so hate, and so openly and furiously persecute David to his death; as it could not but be known to all Israel, and so was openly and notoriously wicked: But this is more than manifest by the Scribes and Pharisees; who were very wicked and vile men; hating, blaspheming, and persecuting Christ and his members, and known to be such to the Saints then living, who tasted of the fruit of their hatred: and yet by the witness of Christ jesus they were Hypocrites. Even so undoubtedly were all they which killed the Prophets, and stoned them which were sent unto them, 
Mat. 21.35. and 22.6. and 23.37.  open wicked men and Hypocrites. Hypocrites also were they and yet known wicked men of whom Christ speaketh thus; They shall excommunicate you, yea the time shall come, 
joh. 16.2.  that whosoever killeth you, will think that he doth God service. I omit to urge that place of Paul to Timothy; where foretelling of the grievous sinners that shall be in the last days, whereof some be open sinners, in the end he knitteth it up thus: 
2. Tim. 3.1.5.  They shall have a show of godliness, but have denied the power thereof. Whereby he showeth that this he meaneth of the Church, and hypocrites that shall be therein; and not by them who are without. As if he had said: The wicked p●rsons I speak of, who shall be so grievous to the godly, specially to godly Teachers, and cause the last times to be so perilous as ver. 1. be the hypocrites that shall be in the Church. But I cannot pass by that Tit. 1. is; They profess that they know God but by works they deny him; and are abominable, and disobedient, and unto every good work reprobate. Hereby it is evident that open wicked men, disobedient to God; yea such as be abominable, and reprobate to every go●d work, may be hypocrites: For the Apostle speaking thus of professors, They profess (said he) that they know God, it is thereby plain that he meaneth this of them; that were in the Church; and so of the hypocrites therein, and not of them who be without for they make not this profession.  
Thus we see that very wicked and vile men; and notoriously known to be such have been and may be hypocrites: And therefore the open scandalous wicked in our assemblies may be and indeed are all of them hypocrites: Our assemblies being mixed companies, of Saints indeed, and hypocrites: and such a company hath evermore the true visible Church been. It is a fancy and vain imagination of yours, that the wicked in our assemblies are not hypocrites, and so to be accounted, because their wickedness is not secret, but manifest and to be seen of all men. Whereas, all that profess Christianity, and live not the lives of Christians; are hypocrites: But such be the open and secret wicked in our public assemblies: Therefore as well the open as the secret wicked in our public assemblies are hypocrites. In Math. 15. our Lord useth these words to the Scribes and Pharisees: O hypocrites: Esaias prophesied well of you; saying, This people draweth near unto me with their mouth, and honoureth me with their lips: but their heart is far of from me: But in vain they worship me. Hence we learn, that all they which draw near unto God with their mouths, and honour him with their lips, having their hearts far off from him; be Hypocrites. But such be 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 will greatly marvel at me, and it may be some of you be ready to hiss at this, that the open wicked in our parish assemblies be hypocrites. Your ignorance herein hath been one principal 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: upon which false ground you condemn our parish assemblies to be false Churches, and thereupon have departed from us: which hath also caused me to insist so long upon this point. You confess there be hypocrites in the Church according to the Scriptures: But you suppose them to be such as have an outward holiness, and such as in charity we cannot but account Saints or holy ones: whereas those that make profession of godliness, though they have no external righteousness, nay be notoriously wicked are hypocrites, until such time as by excommunication they be cut off from the Church. And for the better satisfying of you herein, you must understand there be two sorts of hypocrites: First, close hypocrites, which are such as go in sheep's clothing, when as indeed they be goats. These are in appearance, Saints. If you look upon the outside of these men, (and further for certain we cannot go) I mean, the carriage of themselves towards God, and sometimes to man, specially to godward in the parts of his worship: you will think they be Saints indeed. Such a one was judas, whom none of the Apostles did discern to be an hypocrite; and so like to be the traitor jesus spoke of: And Demas unknown for a time to the Apostle Paul: And all those it is probable john speaketh of 1. joh. 2.19. such as these you account to be hypocrites, and none other, as appeareth by M. Ainsworth, who describing Hypocrites saith they be such, As are outwardly religious, 
Commun. of Saints in the end.  but inwardly wicked, such as ashamed of their nakedness, cover it with fig-leaves of their own external righteousness. And again, Hypocrites (saith he) are they, who restrained by the terror of the Law from open wickedness, do increase outwardly in righteousness. This kind of hypocrites you only acknowledge: Whereupon it is that Master Ainsworth in the same place permitting Hypocrites to be in the Church, doth yet clean shut out of the Church open wicked, licentious and profane livers: which cannot stand together, if any open wicked may be Hypocrites. But you must know that there is another sort of Hypocrites, which be not close Hypocrites, and hardly discerned to be Hypocrites, and consequently wicked: but open or manifest Hypocrites, easily known to be Hypocrites, (and therefore wicked) as b●acke is known from white. These are the open wicked in the Church, wherewith it hath ever abounded, doth, and will unto the world's end. Of this kind were these hypocrites oft mentioned before, Ishmael, Esau, Saul, Absalon, joab, Doeg, the Scribes and Pharisees; and usually they who in all ages have murdered and persecuted the Saints, specially among the jews before the coming 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 discern to be Hypocrites, as know a Goat, from a Sheep; and tars from wheat. And of this kind of Hypocrites be the open wicked in our assemblies: whom had you known to be Hypocrites, you would never have denied our Parish assemblies to be true Churches, because they consist partly of them: or because of the mixture and confusion you so much speak of, and condemn in our Church. Considering a tru● visible Church is a mixed company of Saints indeed, and Hypocrites: and that such companies be our parishioners assembles, and therefore true visible Churches. Of both these kinds of Hypocrites the Apostle speaketh, 1. Tim. 5.24. Some men's sins are open before hand, and go before unto judgement: but some men's follow after. Of the latter sort or kind in these words: Some men's sins are open before hand, and go before unto judgement: of the first in these, some men's follow after.  
Objection. But let us now come to the main objection that not some, but all of you do make. You object that of the Apostle, 1. Cor. 14.33. God is not the author of confusion, but of peace: 
apology. 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 Again say you, the same Apostle writing to the Church at Rome, at Corinthus, Ephesus, Phillippi, etc. 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 have at least an outward holiness?  
Answ. We answer. S. Paul writing to the Church of the Thessalonians, beginneth thus. Paul unto the Church of the Thessalonians which is in God the Father, and in the Lord jesus Christ, 
1. Thess. 1.1.  2. We give God thanks for you all, 3. Remembering your effectual faith, and diligent love, 4. Knowing beloved brethren, that ye are elect of God, 6. And ye received the word in much affliction; with joy of the holy Ghost. Now by this reason of yours (if it were good) can I prove that all of the visible Church are in Christ jesus, (to whom is no condemnation) have this effectual faith, 
Rom. 8.1.  diligent love, and joy 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 seem by vers. 2. Again thus arguing can I prove that all in the visible Church are beloved of God, because Paul writing to the Church of Rome, saith of them that they all are beloved 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 Devil, 
Psal. 5.5. Rom. 1.7.  one may prove by this kind of reasoning, that they are all the children of God: because Paul writing as you affirm to the visible Church at Rome saith: 
Rom 8.16.  Ye have received the spirit of adoption: And to the visible Churches of Galatia: ye are the sons of God: And that which is more: ye are all the sons of God by faith in Christ jesus. From this ground also it followeth, that all in the visible Church are Saints indeed, and have the spirit of God sanctifying them, and making them of profane, holy: and that there is no carnal man, and by consequent no Hypocrite in the Church, for all hypocrites be carnal: Because Paul writing to the visible Church at Rome, saith thus of them: Ye are not in the flesh, but in the Spirit: (that is, ye are not carnal, but spiritual) because the Spirit of God dwelleth in you. 
Rom. 8.9.  And writing to the Church at Ephesus, 
Ephes. 1.13.  saith of them, ye are sealed with the holy Spirit of promise: and to the Church of Galatia: 
Gal. 4.6.  God hath sent forth the spirit of his Son into your hearts, which crieth, Abba, Father. Thus also can I prove the contrary hereunto; that all in the visible Church are carnal, and none spiritual; because Paul writing to the visible Church of Corinthus as you tell us, saith of them, that they are carnal: 
1. Cor. 3.13.  And I could not speak unto you as unto spiritual men, but as unto carnal: for ye are yet carnal, for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? He says not only that they were carnal, and this often, and that without any limitation or restraint; also that they walked as men, that is, lived after the manner of natural or carnal men, but besides all this, proveth that they were carnal, by certain works of the flesh, whereunto they were given, and wherein they lived. Hereby we may plainly see that this is a deceitful kind of reasoning: and that this they object is of no moment. In the second of Haggai, the Prophet hath these words: If a polluted person touch any of these, shall it be unclean? and the Priests answered and said, it shall be unclean. Then answered Haggai; and said so is this people, and so is this nation before me saith the Lord. As here notwithstanding the visible Church and people of the jews are said to be unclean, yet there were then in the Church many Saints, Zerubbabel, jehoshua, Haggai, with many others, as appeareth by chap. 1. v. 12.13, & chap. 2. v. 5, 6. Even so albeit in holy writ the members of visible Churches, are called Saints, yet were there undoubtedly in the same Churches not a few that were polluted and unclean. Neither is there any more force in this latter allegation to prove that all in the Church are outwardly holy, then in the former to prove that all in the Church in the Prophet Haggai his time were unclean. This might well suffice for an answer: I will notwithstanding add more thereunto, that if it be possible your mouths may be stopped.  
But to come to a more direct answer. I deny that Paul indicted and writ his Epistles for, and to, the visible Churches in Rome, Corinth, Ephesus, etc. But to the several and particular Churches, that is, societies of the faithful in those and other cities, and so framed his stile accordingly unto this blessed and holy people, many wicked and unbelievers (void I mean of true faith) joined themselves in the profession of the same faith, and in holy Communion worshipping the same God after the same (external) manner with them. These latter and bad sort (being all of them Hypocrites) were in the Church, but not of it, no more than the chaff that is mixed with wheat, is wheat: the first and good sort only making the Church, so much commended unto us in holy writ: and the confused and mixed company of both these, that we call a visible Church. They went out from us (saith john) but they were not of us: 
1. john 2.19.  for if they had been of us, they would have continued with us. Now to the Churches, (I say) and not to the visible Churches the Apostle meant and writ (at least chiefly) his Epist●es, as the inscriptions of the most of them, besides many sayings in the same do manifestly declare: whereof we have had a taste in the precedent section, of which some I will repeat, and add some others. To all that be at Rome, beloved of God; unto the church of God which is at Corinthus, to them that are sanctified in Christ jesus. To the Saints which are at Ephesus, and to the faithful in Christ jesus. To them which are at Colosse, Saints and faithful 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, unto sanctification of the Spirit. And in the second Epistle thus; Simon Peter to you which have obtained like precious faith with us.  
And as in the inscriptions, so in the Epistles themselves, the Apostle usually speaketh as to the Church, and not to the visible Church. To the Romans 
Rom. 8.9.15.  to whom he writ thus: ye are not in the flesh, but in the spirit, because the spirit of God dwelleth in you. Again, ye have not received the spirit of bondage to fear again, but ye have received the spirit of adoption. To them he writ at Corinthus: 
1. Cor. 1.7. & vers. 26.30.  ye are not destitute of any gift: weighting for the appearing of our Lord jesus Christ. 8 Who shall confirm you unto the end, that ye may be blameless in the day of our Lord jesus Christ. 9 God is faithful, by whom ye are called unto the fellowship of his Son jesus Christ. Brethren you see your calling: how that not many wise men after the flesh, etc. But ye are of him in Christ jesus. Your bodies are the members of Christ Your body is the Temple of the holy Ghost, ye are bought for a price, 
1. Cor 6.15: 19.20. & v. 27. Gal. 3.26. & 4, 6.  ye are the body of Christ. To the Galatians thus. Ye are all the sons of God by faith in Christ jesus. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts. These speeches with infinite more of this kind are true, and can properly be said only of the Churches, and members thereof, and improperly of the visible Churches: and therefore me thinketh it is very hard to understand them of the visible Churches and members thereof, rather than of the Churches themselves. Neither can I conceive, what there is in religion, or reason to lead us from the literal sense, to your tropical exposition: specially considering these kind of speeches be so frequent in the Epistles, and few or none to be found in them which can properly be said of the visible Churches.  
This is further confirmed by, 1. Cor. 12.28. but more plainly by Ephes. 4.8.11.12. Where the ministry and Ministers are said to be ordained for and given 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 here I reason thus. To what Church or society soever the ministry and Ministers of Christ were given, to the same the canonical Epistles were written: But to the Church militant the ministry and Ministeis were given: Therefore to it the Epistles canonical were written. The proposition is in itself clear: the assumption the former place of the Ephesians doth manifestly prove. Whatsoever things are written, 
Rom. 15.4.  and therefore the Epistles of Paul, and of the other Apostles, are written for our learning or instruction who be of God's election: that we the elect of God, through patience and comfort of the Scriptures might have hope. These things (saith john) have I written unto you that believe in the name of the same God, 
1. john 5.13.  that ye may know that ye have eternal life. If john writ to the faithful, and to those who might assure themselves of eternal life, which Faith and Life only the Church militant, and elect that be on earth have then undoubtedly the Apostle Paul did write unto the like: seeing they were both guided by the same spirit, and as pens in the hand of the same Writer.  
Finally as the Apostles whiles they were limited and confined to the nation and people of the jewee were sent by jesus to Preach to the lost sheep of the house of Israel, that is, the elect Israelits: 
Matth. 10.6.  so undoubtedly when the Apo: commission was enlarged, & they to Preach to all nations, & some of them to write, they were of jesus sent and inspired to Preach and write to the lost sheep, that is, the elect of the jews and Gentiles. And as the lost sheep of the house of Israel, were they whom Christ in his first sending and preaching of his Apostles respected, and of whom he had care and pity, and not generally the Israelites, or visible Church consisting of them: so the lost sheep of the jews and Gentiles are they whom Christ in his second sending of h●s Apostles, and in their preaching and writing respected, and of whom he had care and pity, and not the visible Church or Churches among them. And this is further confirmed, yea cleared (as I think) by that speech of Paul in his Se●mon to them of Antiochia in Pisidia: 
Acts 13.26:  Ye men and brethren, children of the generation of Abraham, and whosoever among you fear God, to you is the word of this salvation sent. All they to whom Paul spoke this, profess the fear of God: and therefore by them that are here said to fear God, we cannot understand such: seeing he pu●s a difference betwixt those in the Congregation that feared God▪ and the rest. It is one thing to fear God in deed, and another thing to profess the fear of God. This profession all in the Church do make, and so many of them as have an external righteousness, we are to judge thus of them, that they fear God: yet only they who be of the Church d●e indeed and truth fear God: the rest making a show of that they do or have not. For the fear of God is a grace or gi●t of Gods sanctifying Spirit, which God of his grace giveth to all, and only to them that are sanctified in Christ jesus It is proper to God's Elect, and them who be of the invisible Church, and to be found in none other. And this the Scripture teacheth where it s ith. The fear of the Lord is the beginning of wisdom. Prou. 9.10. And again, Blessed is them an that feareth the Lord. Psal. 112.1. Now to these who have this fear, the word of salvation is sent, and therefore the Apostolical Epistles: whereupon i● followeth necessarily that the Epistles were not sent to the visible Churches. If i● be so that the Apostles writ their Epistles to the Elect members of the invisible Church: then, that they in their Epistles do ca l them to whom they writ Saints, I add, sanctifi●d ●n Christ jesus, faithful, a chosen Generation, a royal Priest oh d, an holy Nation, lively stones, a spiritual house, the Temple o● God, the habitation of God by the Spirit, the Body of C●rist, etc. maketh nothing at all to prove this, That a true visible church is a company of Saints, sanctified in Christ jesus, faithful, the Body of Christ, etc. Neither do these titles, nor any oaths of this kind, scattered every where throughout the Epistles, which be attributed to them of the invisible Church, hinder this. That a visible Church is a company of holy and unholy, faithful and unfaithful: and so your objection is frivolous, making nothing against us.  
But grant we that the holy Apostle meant and writ his epistles to the visible churches at Rome, Corinthus, etc. Nei●her will that help you, though you imagine it doth greatly. And then I answer: that Paul calleth the members of a visible Church Saints, not because they were all holy and righteous men, either in deed or outward appearance, and carriage of themselves towards God and man, as these men fond imagine, and very confidently affirm, expounding thus this word Saints, but in one or more of these senses following.  
In the 5. of levit: those are called holy things that were consecrated unto the Lord: 
Vers. 15. Vers. 9.10.21.  and in the 27. of the same book the field wh●ch was dedicated unto the Lord, is said to be an holy field: and the beasts that were offered in sacrifice are called holy. Even so all of the visible Church are or may be called holy ones, or Saints, because in baptism they be all dedicated unto the Lord, and given or resigned up into his service.  
Secondly, Paul calleth or might call all of the vis. Church Saints or holy on's because they above all people that are upon the earth are of God called or commanded to be holy. 
Heb. 12.14. 2. Thess. 4.7.  God saith the Apostle hath not called us unto uncleanness, but unto holiness. Hereunto belongeth that speech so oft repeated in the Law, and after by Peter: 
Leu●t. 11.44. & 19.2. 1. Pet. 1.16.  Be ye holy, for I am holy. And that Exod. 22.31. Ye shall be an holy people unto me. And again Leuit. 11.45. I am the Lord that brought you out of the land of Egypt, to be your God, 
1. Cor. 1.2.  and that you should he holy, for I am holy. For confirmation of th' s exposition serveth, that Paul terming them Saints; addeth by calling Paul unto the Church of God which is at Corinthus▪ Saints by calling: 
Rom. 2.7. Psal. 79.2. Deu●. 7.6. & 14.2.21.  and in his Ep: to the Romans, To all you that be at Rome beloved of God, called Saints. And in this sense the Nation or people of the jews are called Saints, and said to be an holy people: because the Lord hath chosen them to be such.  
Thirdly all of the visible Church were or might be called Saints, because of their holy profession, or holy religion, which they professed. Whatsoever they were their religion was holy, and he whom they (in the midst of heathens and infidels) confessed and professed was holy, even that holy One. 
Luke 1.35.  In this respect because they professed holiness, and themselves to be holy, all of the visible Church may fitly be called Saints, that is, holy ones. Even as they are called faithful, and that with the same breath, yea faithful in Christ jesus. Paul an Apostle to the Saints which are at Ephsus, 
Ephes. 1.1.  and to the faithful in Christ jesus; not that they all had faith in Christ, which is true and justifying faith, but because they professed faith in him: in which sense we describe the visible Church, to be a company of faithful people. When therefore Paul saith, To the Saints which are at Ephesus, and to the Saints which are in Phillippi, it is all one as if he had said, To the Christians (or professors of the Christian religion) which are at Ephesus and Phillippi. And so in the inscriptions of his Epistles to the Romans and Corinthians where he saith. To all you that be at Rome, call●d Saints: unto the Churcb of God at Corinthus, Saints by calling, it is as much as if he had said called or by calling Christians. And thus th●s word Saints is often taken in the Epistl●s, as else where in the New Testament, as Romans 16.14. Phil. 4.21. Acts 26.10. compared with Act. 9.1. & 22.4.  
M. Bernard teaching that men are ca●led Saints, because of the profession of faith in Christ, who maketh all true believers holy and Saints: M. Robinson answereth thus. 
justif. 110.  It is true you say that Christ makes all true believers holy and Saints, but I deny that every profession of faith in Christ argues a true believer. A false dissembler is he and no true believer, that in word pretends faith in Christ, and in deed denies him.  
This is your full answer, and that a worthy one. Hereby you imply, That none are in Scripture called Saints, nor may lawfully be so called, who be not true believers, holy & Saints indeed, their hearts being purified by faith. But all in the visible Church be in holy Scripture called Saints, and may lawfully therefore be so called: Ergo, all in the visible Church (by your wise answer) be true believers. And consequently they shall all be saved: 
john 3.16.  For whosoever believeth, shall not pe●ish, but have everlasting life. If you deny that your words imply that I say, then to what purpose serve they? certainly they are then idle, and have not so much as the show of answer in them, which makes as little for your credit, or cause. But grant we this, it mattereth not much, seeing but in the lease before in plain words (you in effect) teach th● same. 
justif. 107.  The scriptures (say you) do call men Saints, because they are Saints, and not for any other cause. Your reason followeth. For what is it to be a Saint, but to be holy? We may well therefore think, that you meant as much as I affirm. I deny (say y●u) that every profession of faith in Christ argues a true believer. So do we A false dissembler is he, (say you) and no true believer, that in word pretends faith in Christ, and in deed denies him. The same say we. What of all this? what makes this for you, or against us? Nothing at all. But besides the former implication it shows, that your finger's itched to be scribbling against the profession of faith: which for as much as it may and doth often fall into dissemblers, ●iues you no content: and therefore in every one of th● visible Church you will have besides this profession, true faith in Christ, and all the members thereof true believers, and consequently no dissemblers in the Church. Thus you shut out of the visible Church all hypocrites, and yet both a little before and after, confess that there be such, yea many such in the Church. Reconcile. But tell me M. Robinson, why may not they that profess faith in Christ, that holy one, be therefore called holy or Saints, they have no part of Christ his holiness, nor his holy Spirit dwelling in them: as well as be called Christ ans, of Christ though they partake not with him in that holy anointing? Again, the profession of Christ an Religion, or of faith in Christ, is an holy and glorious thing: and therefore whatsoever the persons be that thus profess, be they holy or profane, worthily and fitly an holy and glorious name, to wit, Saints, ●ay be given to such.  
This (saith M. Robinson) is all one as if you should say, The Scriptures do not call men Saints, because they are Saints but for some other causes known to you. For what is it to be a Saint but to be holy? 
justif. 107.  And what to be holy, but to be of a sound judgement, pure affections, and unblamable conversation?  
Reply. It is one thing to be called a Saint, and an other to be a Saint: one thing to be a Saint by nomination, an other to be such in deed and verity. All that be Saints indeed, are Saints by nomination, so called, and to be called and accounted: But all that be Saints by nomination, so called by the holy Ghost, are not Saints indeed, and so to be reputed, as you will needs have it. For then all in the Church of the jews were Saints or holy indeed, forasmuch as they by the Holy Ghost are so called: and consequently they were all saved, which I trust you will not say. Deut. 7.6. & 14.2. this is rendered for a reason why the Israelites should not conform themselves to the Nations about them, neither in their religion or worship, nor yet in other things of less moment, as in cutting themselves, in making baldness between their eyes for the dead: For thou art an holy people unto the Lord thy God. And Deut. 14.27. Ye shall eat of nothing that dieth alone, etc. For thou art an holy people unto the Lord thy God. Again, 
jam. 2.7.  Do not they (even those blasphemers) saith james) blaspheme the worthy name after which ye be named? Hereby it is plain that we are sometimes named or called, not according to that which we be, but in some other respect, or as you say, for some other causes: else all of us should always be such as our names pretend, than which nothing is more false. The blasphemers here spoken of were named or called Christians, yet sure you will not say they were Christians indeed. They who at this day are baptized into Christ jesus, and profess faith in him, have the worthy and glorious name of Christians from Christ, after whom they be so called: yet all such be not true Christians: even so all of the visible Church are called Saints, and such by nomination, and yet be not all Saints indeed, not all of a sound judgement, pure affection, and unblamable conversation, as you t●ll us.  
Lastly, the Apostle might well call all in the visible Church Saints, having respect and relation to those in it that were Sain●s indeed, sanctified by the Spirit of God and faith in Christ jesus: the visible Church having this denomination of the better part: by a Synecdoche all being called Saints, because part of them are so indeed. With this exposition maketh, that those he nameth Saints are said to be sanctified in Christ jesus, Paul an Apostle to them that are sanctified in Christ jesus, Saints by calling. And why might not Paul in this title (Saints) respect only the true Saints & Elect of God, as well as in some other speeches of his in his Epistles? 
1. Cor. 12.27. & 6.11.19.20.  and namely in these: Ye are the body of Christ: your bodies are the members of Christ, your body is the Temple of the holy Ghost, which is in you. Ye are bought for a price: 
Rom. 8 15. Gal. 4.6.  Ye are washed, ye are sanctified, ye are justified in the name of our Lord jesus, and by the spirit of our God. Ye have received the Spirit of Adoption. Ye are the sons of God, with infinite more such like. We see a man is said to be a reasonable living creature of the better part, the soul, wherein alone is both the reason and life, the body (which is another par●) wanting both. Thus we use to say: Go winnow the wheat in the barn: not naming the chaff, though there be more chaff than wheat in the heap, and that the wheat cannot be well seen for the chaff. Even so the visible Church may be called Saints, in respect of the better part, though the lesser and fewer in number be many: the scripture therein ascribing to all, that which is due properly and belongeth only to some: which is usual in the holy scriptures as appeareth by the aforesaid testimonies, and by 1. Cor. 3.1.2. 3. Mat. 18.17.18. and by comparing. 1. Cor. 6.11. with 2. Cor. 2.21. and with 1. Cor. 5.1. Often you tell us the Apostles speech. 1. Pet. 2.9. But ye are a chosen generation, a royal Priesthood, an holy Nation, etc. is to be understood of the visible Church. Well, if this be so, I am sure the vis. Church ●s cal●ed, a chosen generation, in respect of the better and more principal part thereof, those which God hath chosen to everlasting life, opposed to the generation of Reprobates. verse 8. Why then may not likewise in this respect visible Churches be called the Churches of the Saints. Hereunto M. Robinson answereth thus. The Scriptures never ascribe holiness to a people for some fewes sake, if the rest be unholy and profane. This is soo●er said, then proved. And why I pray you may not the scriptures call those of the visible Church holy, for some fewes sake in it which be indeed holy, as well as give this witness of the twelve Spies which were sent to search out the land of Canaan, That they brought word again, and said it is a good land, 
Deut. 1.25.  which the Lord our God doth give us, where but a few of them, two of the twelve thus reported, the other ten saying, 
Num. 13.31.32  we be not able to go up against the people, for they are stronger than we, a land that eateth up the inhabitants thereof. And so brought up an evil report of the land which they had searched. But I will disprove you by your own words. Not three leaves after, 
justif. 115.  you write thus: Here (speaking of the vis. Church) is no such mingle mangle as M. Barnard would make of good and bad, but all good and so avows by the holy Ghost, though without doubt many of these were masked and hallow hearted hypocrites.  
If all in the visible church be good men & so avowed by the holy Ghost, though many Hypocrites be in it, and consequently many bad men, than all in the vis. Church be Saints, and are or may be so avowed by the holy Ghost, though there be in it many unholy and profane.  
But the first is true by your own confession:  
Therefore the second.  
Notwithstanding all this that hath been said, I do not mean that notorious wicked men are to be suffered in the church, and not to be cast out, except they repent. God fordid; But this is it I say and mean, that albeit there be not (through the default of the church governors) a due execution of the church censures upon the openwicked, but that through their negligences or remissness there remain in the church many open wicked uncorrected, that this impunity maketh not a nullity in a church, as they of the separation do teach. Secondly I do mean, and out of the premises do learn: That albeit the church of God is to labour to preserve itself pure from these spots, yet it seldom or never attaineth to that beauty and perfection: but that some, more or less, be in the true visible church, who ought rat●er to be spewed out, then to have any place there. Which cometh to pass either because these wicked persons cannot be convicted by manifest evidence, or for want of that severity in discipline which ought to be in the Church.  
Christ jesus knowing this, that through the corruption of man, and wickedness of this world, there will be in the church a mixture of good and bad, holy and profane: he hath thereupon not only foretold this, and taught it, by comparing the visible church to a field, wherein groweth wheat●●nd ta●es; and to a draw-net that gathereth things both good and b●d: but therewithal seemeth to comfort the faithful against this mixture and miserable compound; assuring the e●ect that howsoever they shall be thus mingled with the wicked, 
Matth. 13.30.  a●d enemies of God for a time, even as the wheat and tars be that grow together, yet it shall not be always so with then: but that there will come a time of separation, when that as the tars are gathered into shelus, to be burned, and the wheat into the barn: so the wicked shall be cast ●nto a surface of fire, where shall be weeping and gnashing of teeth; and the just shall shine as the Sun in the kingdom of their Father.  

Apology, 45. & 61.  Hereby also another error of yours is convinced: That all the Church is defiled by retaining open wicked in it. For if in the Church from time to ti●e, the e have been many open wicked, as hath been plainly showed: how can this position of yours possibly be true? But you will prove it by Scripture, 1. Cor. 5.6. A little leaven leaveneth the whole lump. If a known wicked man in the Church, be to the whole Church, as a little leaven in the dough is to the whole lump: how cometh it to pass that the Church of Corinth by the incestuous person was not unsanctified, all that time tidings were carrying of that notorious sinner, from Corinthus in Achata, to Paul at Philippi in Macedonia: and the Apostles Epistle carrying back from Philippi to Corinthus? But tha● notwithstanding all this souring a●d defile these men speak of, the Apostle writeth to them thus, To the Church of God which is at Corinthus, to them that are sanctified in Christ jesus, Saints by calling That the sin of the incestuous person was known to the Church, it is hereby manifest, in that the Apostle doth so sharply rebuke them, for that they had not excommunicated him, which otherways he could not justly have done. That all this time notwithstanding his sin was known, the Saints at Corinth held communion with him, and he with them▪ and were all of the same body & society, it is likewise manifest by these words of the Apostle: 
1. Cor. 5.2.13.  Put away therefore from among yourselves that wicked man. whore is an open wicked man in the church of Corinth, 
1. Cor. 5.2.13.  and not only he, but sundry more, as appeareth by, 2. Cor. 12.20.21. and by divers other places: and yet notwithstanding a true church. Concerning this place of Scripture, A little leaven leaveneth the whole lump, and some other Scriptures perverted by you I forbear to speak here, because I have occasion to say something of them hereafter.  
If 〈◊〉 shall think that I need not to have spent so many words, to prove the mixture of good and bad in the Church, and that in the same there have been and remained many open wicked: Albeit the Brownists deny such confusion and mixture, yet thy make no great matter of it; neither do they from thence conclude that our church is a false church, nor justify their separation, setting down this for a cause and reason thereof: If any (I say) think thus, they shall see by their own words here following, as partly also we have heard before, that they do greatly mistake the matter and them; and that besides the convincing of this their error, there was just cause of the pursuing hereof, to the full according as I was able. 
Defence of the Churches and Ministers of England, 7. Counterp. 3.  Your people (saith M. Fr. johnson) are not separated from the world, but stand in confusion with it; and therefore cannot be deemed a true church of God, and the people of Christ: But leaving this man let us hear what M. Ainsworth saith thereunto in a book lately published, called the Counterpoison.  
We forsake (saith he) your church for this main corruption, that all sorts of profane and wicked men have been and are, both they and their seed, received into and nourished within the bosom of your church: contrary to the first covenant of our redemption, wherein God with his own mouth proclaimed a perpetual enmity and war against the serpent and his seed, which the woman and her seed should wage, though with the bruising of the heel thereof. Gen. 3. Contrary also to the example of all God's churches since the world began, who always were separated from the ungodly, as the Scriptures show. Now that this is a corruption among you yourselves have taught, saying and complaining that in the church are swarms of Atheists, Idolaters, Papists, sectaries, witches, charmers, sorcerers, murderers, thiefs, adulterers, liars, etc. This testimony being true, I hope yourselves now will be ashamed, to plead that such a people are Christians, and to be communicated with, or deny that we may separate from them in things concerning God. And a little after saying there are, 4. causes of their separation, he telleth us that the first of them concerning the people, meaning because of the mixture of bad with good which is among us.  
Seeing the falsehood and vanit●e of these and the rest of the lines here following do manifestly appear by the premises: I will not be so unwise as at large convince you the second time: only, by the way as it were I will say a word or two, as I shall see cause. That wicked men, that is, open wicked men (for that is your meaning,) are not to be suffered to remain in the church, we acknowledge; especially if they be very vile and abominable, dogs and swine: and that where such a thing is endured, it is a corruption and the sin of that Church.  
We likewise confess, that in our church are many open wicked. So that in proving that which we freely confess to be true, (where about M. Ainsworth hath spent a great part of his Counterpoison,) you deal very childishly But if passing by this you hereafter prove that we deny, you shall quit your se●ues like men: 
Gen. 3.15.  In the mean season we have two proofs or arguments from you, such as they are. It is (say you) contrary to the first covenant of our redemption, I will put enmity between thee and the woman, and between thy seed, and her seed; he shall break thine head, and thou shalt bruise his heel. The next t●me you write conclude from this Scripture, that the being of open wicked in the Church, doth nullify a Church, and give just cause to the godly of separation. If this you cannot, (whereof I am very sure) you abuse both this Scripture and the reader. You imply here and teach expressly else where, That the covenant of redemption and salvation God made with the visible church: That this is false, I have made plain hereafter, and will not therefore speak of it here. 
Note their perverting of Scripture.  Where learn you by the woman and her seed, to understand Christ and the visible Church? you have not been taught this of God. Besides you contradict yourself. For in your confession of Faith you understand this Scripture of the invisible Church. 
Art. 5.  Where for proof of this that the Elect all and only are redeemed, you allege, Gen. 3.15 I will put enmity, etc. You intimate also that the perpetual enmity that is in the world for Religion, is between them only that are in the Church, and them that are without: and that there is no enmity, but all amity and friendship among those that are in the visible Church. They all bear unfeigned love one to another, as in your description of the visible Church you teach. You might be of the Family of love; Familists, and not Brownists, by this doctrine of yours. The holy Scriptures show us the direct contrary. That even in the Church and between the members thereof, there hath been perpetual enmity and deadly hatred: whence it hath always been that that some of the Church have slandered, raised upon, and said all manner of evil against the godly, and often times spoiled them, not only in their good name, but also in their goods, banished imprisoned, and put them to death. Cain belike had no enmity to Habel, nor Esau to jacob nor Saul to David nor the Scribes and Pharisees to the faithful then living. Your s●cond reason is, That since the world began, there was never in the Churches of God, a mixture of wicked and profane with the godly, but the godly were always separated from the ungodly: And therefore aught to be so at this day. Prove the Antecedent, and we will grant you the conclusion: Have I not showed that this mixture was in the families of Abraham and Isaac, wherein the Church was shut up for a time? Also in the Church in Moses time, in David's time, and the ages succeeding him; and lastly in the days of Christ? Nay I have made it plain that in David, Isaiah, jeremiah, Micah their times, there were not only wicked men, and open wicked, but so many wicked and ungodly in the Church, that there were scarce any godly to be found: 
Psal. 12.1.  according to that complaint of David unto God Help Lord, for there is not a godly man left. In like manner did the church swarm with wicked, yea open wicked when our lord jesus was on earth, as hereafter shallbe made evident. 
Counterp. 23.  How far are you then from the truth who teach, That there never have been profane and wicked men in the Church, and that this is contrary to the example of all God's Churches since the world began, 
Observe their abuse of holy Scripture.  who always were separated from the godly, as you say: and again in these words: They cannot show any true church, since the beginning of the world, but was of a separated people. Gen. 6.1.2. & 12. levit. 20.23.24. Ezr. 6.21. Act. 2.40.41. & 19.9. etc. If for confirmation of this gross and palpable error, you should coat as many places of Scripture, as there be hears of your head, it would do you no good: but only show that you fear not to pervert holy Scripture, & to take the name of God in vain, no more than a fish to drink water.  
And here mark I beseech thee, Christian Reader, wherein we and these Separatists differ as touching separation. We acknowledge a separation of the people of God and professors of true religion, from all those which make no such profession, & so are without the Church. Thus the jews until the death of Christ, were separated from the Gentiles. Thus in the Apostles time, and after, the Saints (that is, the professors of Christian Religion) in Rome, Corinthus, Ephesus, Galatia, etc. were separated from their neighbours, being heathens and infidels. And thus are we separated from all Pagans, Turks, and Infidels. Of this separation the Lord speaketh Leu. 20. I am the Lord your God which have separated you from other people, 
Ver. 26.24.  that ye should be mine. This separation agreeth with the Scriptures, and hath good warrant from the same: and thus far you and we agree. But you rest not here, but require besides a seperaration in the Church, and among the aforesaid professors, urging and enforcing this, that the godly in this society must separate from the wicked, and have no religious communion or fellowship with them. 
Ephes. 5.11. 1. Cor. 5. 9.1●.11.  Herein we differ. Yet we confess that the godly must be separated from the evil manners, customs, and fashions of the wicked; that they may not have any fellowship with them in the unfruitful works of darkness, neither may th●y have them to be their familiars: in these & such like respects, the righteous must separate from the wicked in the Church, and have nothing to do with them. But that they may not communicate together in divine worship, but must separate in things concerning God, this separation is manifestly repugnant to the Scriptures, as appeareth by the premises, and shall further appear hereafter. In the mean season this I affirm, that if this doctrine of yours were true, then for as much as in all ages there were abundance of notorious wicked men in the Church of the jews: the Prophets, Christ, and his Apostles should have had no communion with them, at least in their Synagogues: the contrary whereunto you both know and acknowledge. Then also there ought to have been a separation made at Corinthus, and in the Churches of Galatia, not only from the Infidels and gross Idolaters amongst whom they lived, but also betwixt the Saints and professors of Christian Religion: seeing among them there were divers known wicked men, as is in the next Chapter made manifest. But we read of no such separation made or yet urged by the Apostle, either among the Corinthians, or Galatians, or any other of the Churches to whom he writ: Therefore there hath not been in former times, nor aught to be such a separation in the Church as you speak of, to wit, betwixt the godly and the ungodly.  
If any object here 2. Cor. 6.14. etc. I answer, that the Apostle persuades the Christians at Corinth to separate from, and to have no communion with the idolaters their neighbours in their false and idolatrous worship or idol feasts, and not to a separation among themselves: The separation pressed by Paul-was between them in the Church, and those which be without, which we deny not: and not a separation in the Church betwixt the godly and the wicked there, which is that you urge, and we gain say.  
But I return to M. Ainsworth. 
Counterp. 133.  A third argument for confirmation of the point now in hand, he hath in another place, which may fitly be inferred here. Separation (saith he) from the ungodly unto this day is resisted, and pleaded against, and the holy scriptures unsufferably abused to maintain a confuse mixed multitude, of all sorts of people to be a true Church. But Christ is no Mediator for such a mixture, as himself said to his Father: I pray not for the world, etc. joh. 17.16. Your reason is this. Christ is the Mediator of every true vis. Church: But Christ is not the Mediator of any confused and mixed company, consisting of all sorts of people: Therefore no confused and mixed company is a true visible Church. We deny your Proposition, and say, That Christ is the Mediator of the invisible, and not of the visible Church: but in respect of them in it that are of the invisible. You tell us here secretly, and after in express words, That Christ is the Mediator and Advocate of the visible Church, and for proof thereof allege joh. 17.9.16. and afterwards 1. Tim 2. ●5. 1. joh. 2.1. Act. 4.12. 
Counterp. 131. Note their perverting of Scripture.  If this Proposition of yours be false, as in the last Chapter of this book is made manifest, then are these Scriptures abused by you. The 9 and 16. verses of the 17. of john are spoken and meant of the eleven Apostles. The same you apply to the vis. Church: herein you abuse the Scripture, though always I confess this holdeth not. In the former of these verses of the eleven Disciples. jesus saith thus: I pray for them: I pray not for the world, but for them which thou hast given me: for they are thine. Behold your proof, and how you do use the Scripture, who tell us so often of our abuse thereof. Christ prayeth for, or is the Mediator and advocate of the Apostles Ergo, he prayeth for, and is the Mediator and Advocate of the vis. Church. By (world) here all men of judgement understand the Reprobate, for thereby must needs be meant those for whom Christ prayeth not, and such are the reprobate generation: you say thereby is meant a confuse mixed multitude, wherein yourselves acknowledge be many of Gods chosen. I hope this also is an abuse of holy Scripture. The words of the 16. ver. are: They are not of the world, as I am not of the world. Where our Saviour affirmeth, that to be in part true of his Disciples, which was wholly, and altogether, and perfectly true of himself: that though they were in the world, yet they were not of it, that is, worldly minded, affecting and chiefly desiring and seeking after the things of this world. This testimony of jesus you produce to prove, That a true visible Church is not a mixed company consisting of all sorts of people good and bad: or, That Christ is no Mediator for such a mixture. For proof of whether so ever of these you mean it, who seethe not, that this Scripture is likewise abused by you. 1. Whether you or we then do unsufferably abuse the Scriptures, and namely touching the mixture of bad with good in the Church, let the godly Reader now he hath heard us judge. Oftentimes you tell us of this abuse. The word, say you, 
Counterp. 171.  pag. 171. is unsufferably abused to the maintenance of the confusion that is among you. This doth as ill beseem you, as a common Strumpet to call an honest and sober matron, Whore. But let us hear what M. Ainsworth saith further against this confusion or commixture of all sorts in the Church.  
Your church (saith he) hath the essential note of a false church, 
Counterp. 14.  namely a confuse profane worldly people. Thus can I prove that the Church in David's time, in Isaiah his time, and other of the Prophets, and the Church of the jews in the days of Christ were false Churches: for they had this essential note of a false church.  
The reformed Churches (say you) consist of a separated and voluntary people, whereas yours are confused and compelled. 
Counterp. 16.  Fie M. Ainsworth. Are there no wicked men in the reformed Churches? He hath not reform and taught his tongue to speak the truth that will say so. The harmony of Confessions, 
Harmony 312. Beza in Mat. cap. 13. ver. 24. Amandus Pola. Partit. Theolog. 311. Pisc. in Mat. cap. 3. ver. 12.  Beza, Polanus, Piscator with other learned Writers of the said Churches, in the thesi affirm the contrary, which sufficiently disproveth this. There was never 
a I mean national churches.  Church in the world so thoroughly purged and reform as you speak, nor shall be to the end of the world. It is no marvel then though the Church of England, be a confused people. Nay the truth is, It is not possible it should be free from this confusion: For the Scripture must be fulfilled: which for this cause compareth the visible Church to a draw-net, and to a field, wherein be mixed and grow together wheat and tars.  
M. Crashawe ask of the Brownists, what fundamental heresy our doctrine doth maintain. You answer thus: 
Counterp. 245  The unlawful commixture of the children of God, and children of the Devil, in one Church and communion; is a fundamental heresy being stiffly maintained. All the Scriptures condemn it; all well reformed Churches avoid it; nature itself teacheth to abhor it: yet in such profane communion your Church abideth; and you will not endure to hear of a separation. To this effect also you speak in another place; That this is a sinful commixture, 
Counterp. 123.  and an high transgression, and that it is the overthrow of the main ground of the Gospel; which ever since it began to be sounded in the world, hath proclaimed a separation of the children of God, from the children of Belial. What thunderbolts are these? Unlawful, sinful, an high transgression, overthrowing the foundation of the Church, and Gospel. If you had considered that the greatest part of the visible Church are Reprobates, as Christ teacheth us in the Parable of the Sour; and of the King marrying his son; 
Mat. 13.3. & 22.1.14. Communion of Saints 1.2.  and in that short speech of his, Many are called but few chosen: and that all Reprobates are the devils children: you would never sure neither here, nor else where have taught, as in effect you do, That in the visible Church there are no children of the Devil, and that we may have no communion with them, but must separate from them. If there be not a mixture of the children of God, and the devils children in the visible church, than the visible Church is a company of God's children only, having none of the children of Belial in it: Tell me then (I pray you) whose children Cain, Ishmael, Esau, Saul, and Absalon were: and generally the people that lived in Isaiah his time, 
Isaiah 1.10.  to whom the Prophet speaking, saith, O Princes of Sodom, O people of Gomorrah: and generally the Scribes and Pharisees that lived in the days of Christ. By your doctrine they were the children of God: For all of the visible Church (say you) are God's children; there is no mixture in this society of the devils children with Gods: But Cain, Ishmael, Esau, Saul, and the rest above mentioned were of the visible Church: Therefore the children of God. What your evasion will be here, I declare hereafter, and show that it will not help you. That we may have religious communion with the children of the Devil, is likewise there proved, and your objections answered. In the mean season I must tell you, That the open wicked in our Church may be accounted, and in the judgement of charity deemed the children of God, as well as the aforesaid members of the visible Church. That there is a commixture of Gods and the devils children in the visible Church we do stiffly maintain. This (say you) is a fundamental heresy. If there be no other and worse fundamental heresy maintained in our Church then this, as it should seem (to your knowledge) there is not: then assure yourselves that the foundation of our Church standeth steadfast and unmovable, not only against you, who are but flesh and blood, but even the Devil himself. The commixture of the children of God and Belial in the Church, and Church assemblies, neither ever was, nor can possibly be avoided: and therefore you tell us that which is unpossible to be true, that all well reformed Churches avoid it. If the mixture of God's children and the Devils in the same Church assembly be a profane communion: I fear there was never ye● holy communion in the world. 
Counterp. 223.   
These Ministers (say you) having miss at first of the question; the further now they go, the further they stray; and run themselves out of breath in vain. For neither the examples of Melchisedec, job, Cornelius, etc. nor their reasons following, of two other means of gathering the church than by the preaching of the Gospel: Thirdly of the preaching of M. Wickliff etc. 4. & 5. of course that Q. Elizabeth took for bringing the Gospel in again, etc. none of these (you say) will prove, either that open profane wicked persons, may be received and kept in the bosom of the Church; or that there be not multitudes of open profane and wicked, members of the Church of England. There present lamentable estate proclaimeth this latter to all men that have conscience; their own writings also heretofore do strongly confirm it: and all the Scriptures cry out against the former; and teach a separation; as before in this Treatise, & in sundry other books is manifested. Thus these Ministers have passed by the main controversy. These are your own words without adding or detracting from them.  
We must understand certain Ministers among us having written something against them of the Separation, in the defence and maintenance of our Church, worship, and ministery, for their own private use, and benefit of some few others, that M. Bernard hath published part of that Treatise, (part only I say, as appeareth by the 164. pag. of his book called The Separatists schism) and that thereunto M. Ainsworth hath returned an answer. In this answer generally he tells us, They have unity like a company of fools, 
Counterp: 225 Pro. 2.6.9.  applying to them that proverb of Solomon. A thorn gets up in a drunkard's hand, and a Parable in the mouth of fools. And particularly he confirms it h●re. For they have miss the question, as he saith; and passed by the main controversy. Now who knoweth not that there is great folly in this, and that wise men do seldom or never so far forget themselves. That we may the better judge between these opponents; betwixt this wise man on the one side, and these fools (as he pleaseth to call them) on the other; and whether he or they mistake the question and point in controversy, wherein there is indeed great folly and want of wisdom, let us hear what it is which these Ministers have written, whereupon this imputation is grounded.  

The Separatists schism 181.182.183. etc.  The first thing (say they) which they of the Separation object against the whole body of our Church, and of our parish assemblies is this: That it was not gathered by such means as God in his word hath ordained and sanctified for the gathering of his church. And that thus you object, they prove by two testimonies of your own, and then immediately return thereunto the several answers here following. First (say they) we may esteem them a true Church, (and so our own) of whose present profession and faith we are well assured; though we cannot see, by what means they were first gathered. Else may we still doubt whether Melchisedech, and the families of job and Cornelius were true Churches or members of the Church: because we cannot find how they were first gathered and converted. Secondly, we might be rightly gathered to the society and fellowship of the vis. Church, by other means then by the preaching of the Gospel. Thirdly, our Church was gathered by the preaching of the Word, which is the means God hath appointed for the gathering of a Church, as yourselves do teach. And here they bring in the preaching of M. Wickl●ffe. Fourthly. This (say they) being proved, that there was a true Church in this land before her majesties reign; the question must not be whether the means she used were the right means, for the first calling and converting of a people to the faith; but whether she took not a lawful course for the recalling and reuniting of her subjects unto those true professors, whose fellowship they had forsaken. Fiftly, and lastly, though the solemn covenant to renounce idolatry, and to cleave to the truth, be not absolutely necessary: yet was that also required and performed in the beginning of Queen Elizabeth's Reign. Tell me now M. Ainsworth: do you not hold and maintain that our Church was not rightly gathered, to wit, by the preaching of the word, and thereupon do co●demne us for a fals● Church? Yes have not these Ministers thereunto returned a most direct answer? The indifferent Reader cannot but by the aforesaid heads and sum of their answer see and acknowledge it. With sin and shame enough then do you affirm, That these Ministers have in their five several answers (as yourself points them out) miss the question, and passed by the main controversy. No less unconscionably and unhonestly deal you, in bearing your simple Reader in hand, that these said Ministers endeavour to prove by the examples of Melchisedech, job etc. and the rest summed up before, both these points following, or at least one of them: either that open profane and wicked persons may be received and kept in the bosom of the Church; or that there be not multitudes of open profane and wicked, members of the Church of England: whereas they intent no such thing, neither have they a word tending this way: nay abhor with their brethren to affirm either. Y●u do therefore slander us, when and as oft as you charge us to say, That the open profane may lawfully be received and kept in the Church, and to deny that there be any such in ours. And in disproving both these, the one by the testimonies of our own men, the other by the sacred Scriptures: what do you else but pull down that building, which yourselves with your own hands, not we, have erected and built up. Thus doing you have bestowed a great deal of labour to as small purpose as he that casteth stones into the air: pursuing your own shadow, instead of our bodies. All that we maintain here and by the grace of God will against men and Angels is: That the being of open wicked men in it doth not destroy a church, Against this you should have argued, or held your peace, but we hear not a word to any such purpose. I●stead thereof you prove the aforesaid positions which we in comm●n hold with you. Whether you now, or the Ministers, have miss the question, and passed by the main controversy, (as in other cases, so here) a blind man may see. It had be●n well you had fi●st plucked out the beam that is in your own eye, than should you have seen more clearly to pull out the mote out of your brother's eye, if any be there.  
More against this commixture of good and bad in our Church, who list and hath the Counterpoison may read pag. 9 and 27. 28. and 60. and 70. 76. 101. 212. 213. And here by way M. Ainsworth, I must needs tell you, this book of yours is falsely called Counterpoison: for it is not a preservative against the poison of false doctrine, as the title pretendeth, but indeed full of such poison: the receiving and believing whereof is as dangerous to the soul of man, as poison received is to the body.  
Now that we have heard M. johnson, and M. Ainsworth, we will likewise hear what M. Robinson saith, concerning this separating from the world, and the causes of their separation. Separation (quoth he) from the world, and so from the men of the world, 
Answer to a Censorious Epistle pag. 4.  and so from the Prince of the world that reigneth in them, and so from whatsoever is contrary to God, is the first step to our communion with God, and Angels, and goodmen, as the first step to a ladder, is to leave the earth.  
Before we have been taught (if we be so foolish as to learn of them,) that a visible Church is a company of people called and separated from the world, this man now instructeth us in the meaning of this last clause: That by separated from the world, they mean from the men of the world, that is, earthly minded men, whose hearts and affections are set of this world, and the things thereof. So that a true visible church is not a mixed company, whereof some doth chiefly desire earth, and earthly things: others heaven; some this world, and others the world to come: but all of this society are rapt and ravished with a desire & longing after the world to come, and the joys there: despising this world, with the glory and pomp thereof: who though they be in this world, yet are not of it. Thus you shut out of the visible Church all hypocrites and all wicked men as well those which be separately as openly wicked for as much as all hypocrites and men of this world: to whom you deny a being in the Church: because a visible Church is a company separated from such. And whereas in the visible Church there be some children of the devil, if not in appearance yet in deed and truth, and are not all the children of God adopted in jesus Christ, you tell us that in the visible Church there are none of the devils children: for the devil reigneth in all his children: But you say in the visible Church there be none in whom the Prince of this world the devil reigneth, for it is a company separated from all such: Therefore in the visible Church, there are no children of the devil: and so by consequent are all the children of God by faith in jesus Christ. But these things you know and acknowledge to be false: that therefore from whence they are inferred, which all of you stiffly hold and maintain, to wit, that the visible Church is a company of people separated from the world, is likewise false.  
This generaall doctrine of theirs, he thus apply to us. 
Answer to a censorious Epistle. pag. 5.  Which separation the church of England neither hath made, nor doth make, but stands actually one with all that part of the world within the kingdom, without separation: for which cause amongst others, we have chosen by the grace of God, rather to separate ourselves to the Lord from it, then with it from him, in the visible constitution of it.  
Answer. It is true, we neither have made nor go about to make a separation from the men of this world, and betwixt them whom Christ by his spirit ruleth, and them in whom the Prince of this world reigneth: This passeth our skill and power, and is such as is unpossible to be performed by us. Our Lord jesus only can and will do this by the Angels in the day of his glorious coming to judgement. And where you say, that we stand actually one with all that part of the world within the kingdom, it is false and slanderous: For we only stand actually one with all those in the kingdom that profess the same religion with us: which the Pap: among us, (who be not a few) with whatsoever other heretics, or schismatics, do not, except it be in hypocrisy, which we cannot hinder, but must lean to God: & therefore I say we stand not actually one with all in the kingdom: except there be in our land no Papists, no Heretics or Schismatics. If you object here our Church Papists, and say that we receive Papists into our Church, and communion with us. It is answered already: and I add, They profess to be of the same Christian Religion with us, and to forsake popery, in coming to our public assembles, and partaking with us there in the holy things of God. If they do this hypocritically, what is that to us? But especially mark that this is one cause of their separation, yea a principal cause thereof, as he saith in another place. In these two respects principally, 
Answer to a censorious Epistle. pag. ●  your Babylonish confusion of all sorts of people in the body of your Church, without separation, and your Babylonish bondage under your lords the prelate's we account you Babylon, and flee from you. And speaking of this want of separation, 
Ibid. 43.  and confusion else where, he hath these words: It is not by our sequestration, but by your confusion, that Rome and hell gains. Your odious commixture of all sorts of people in the body of your Church, in whose lap the vilest miscreants are dandled, sucking her breasts as her natural children: is that advantageth hell. We see how this man condemneth the mixture of good and bad, godly and ungodly in the Church: calling it an odious commixture confusion, and Babylonish confusion: that principally for this, and one other cause they account us Babylon, and fly from us. And yet hath this commixture of all sorts of people, been ever in the Church, as hath been manifested out of the sacred Scripture. What age then could these men have lived in, wherein they might not for this cause as justly have separated from the Church, and have accounted it likewise Babylon? It cannot be denied but that in saul's reign there were most vile men dandled (as you term it) in the lap of the Church, considering he himself the head of that people was so vile: Nay, by the book of the Psalms it is evident, that in David's time there were store of lewd and vile men in the Church. 
Psal. 12. & 69.  And so were there in the days of Isaiah, jeremiah, and other of the Prophets. Yea what say you M. Robinson to the age wherein Christ jesus lived and his Apostles? The Scribes and Pharisees than were most vile miscreants, and they being principal members in the Church, as the eyes re in the body it must be confessed that they did sit in the lap of the Church and sucked her breasts as if they had been her natural children. No less vile were those that had crept into the church of whom Jude speaketh. Yet notwithstanding this commixture and Babylonish confusion as you call it, did neither the Prophets, nor jesus, nor his Apostles separate from the Church, but had religious communion with this confused society consisting of all sorts of people. The commixture then in our Church you speak of, is no just cause of separation, and why you should account us Babylon. But returns we to M. Robison.  

Ibid. 4.  The separation we have made in respect of our knowledge, and obedience, is indeed late and new, yet is it in the nature and causes thereof as ancient as the Gospel, which was first founded in the enmity which God himself put betwixt the seed of the woman, and the seed of the serpent, G●n. 3.15. Which enmity hath not only been successively continued, but also visibly manifested by the actual separation of all true churches, from the world in their collection and constitution, before the Law, under the Law, and under the Gospel, Gen. 4.13.14.16. & 6.1, 2. & 7.1.7. with 1. Pet. 3, 20.21. & 12. Leu 20.24.26. Neh. 9.2. joh. 17.14.16. Act. 2.40 & 19.9. 1. Cor. 6.17. 
Answer.   
If we speak of practice among us, your separation is as ancient as Browne, who first caused, or at least greatly furthered that separation and schism from our Church: where upon you are called Brownists. But if you speak of the doctrine, 
August. Tom. 7 contra. Cresco; Gram. lib. 2. cap. 34.  then is it as ancient as Donatus, after whom some were called Donatists, or rather as some schismatics in Cyprians time, of whom Austen writing against the Donatists maketh mention. That the visible Church is not a mixed company, consisting of good and bad but is a company separated from the world, that is, from the men of the world, or a separated company of righteous men, which all of you do hold: this I say is neither founded of the Law nor Gospel, nor any part of God's word, but in the bottomless pit by the devil the father of lies, I mean, of all lying and false doctrines: and was long since published, 
August Tom. 7 Coll●ti●n●bus cum Donatists.  and contended for by the former heretics, specially the Donatists: who for this cause separated from the Church of God in their times: and is now after many hundred yees renewed by you. He that gives ear here to you, and to M. Ainsworth before (brethren in error) where he saith, 
Counterp.  That the mixture of all sorts, that is, good and bad in the visible Church, is contrary to the fi●st covenant of our redemption, wherein God proclaimed a perpetual enmity and war against the serpent and his seed, cannot but thereupon conjecture or col ect these two things. First, that this enmity you speak of, is not in the visibl● church, and to be found among the members thereof; but betwixt the Church and the world: and all in the visible Church are at peace among themselves, and have mutual love ●ach to other: according to your description of the visible Church: That it is a company knit together by the bond of peace, and love unfeigned. 2. That there are none of the serpent's seed within the visible Church, that is, none of the devils children; or no wicked, neither secretly nor openly wicked: for the secret wicked be as well his seed, as the open wicked: these conclusions necessarily follow of these your premised lines, the scope and drift of them considered: which if you will prove unto us, we will embrace the separation you contend for. In the mean season know ye that we from our souls abhor both your doctrine and practice, and condemn them to the pit of hell, where this and all false doctrine was first founded. But tell me M. Robinson, whether that enmity between the seed of the woman, and the seed of the serpent, is not to be seen, or as you speak visibly manifested in our Church, notwithstanding we have not this actual separation you speak of. I hope you will acknowledge it is so manifest, that a man cannot choose but see it, if he fear God feel it also. Why then do you say, that this enmity is visibly manifested by this actual separation: Seeing it is to be found where this separation is wanting. But let us hear M. Robinson speak once more.  

Pag. 33:  How we would have behaved ourselves in the Temple, where the many changers were, and they that sold doves, we shall answer you, when you prove your Church to be the Temple of God, compiled and built of spiritual hewn and lively stones. 1. K. 5.17.18. & 6.7. 1. Pet. 2.5. And of the Cedars firs, and thine trees of Lebanon, 2. Chron. 2.8. framed and set together in that comely order which a greater than Solomon hath prescribed: unto which God hath promised his presence. But while we take it to be (as it is) a confused heap of dead, and defiled, and polluted stones, and of all rubbish, of briars and brambles of the wilderness, for the most part, fit for burning then building, we take ourselves rather bound to show our obedience in the departing from it, than our valour in purging it, and to follow the Prophet's counsel in flying out of Babylon, as the he Goat before the flock, jer. 50.8.  
here is another conviction of our Church, and confirmation of their Doctrine, to wit, that a visible Church, is a company separated from the world, that is, a company consisting of righteous men only, having in it none that be of this world. This conviction is grounded upon the confusion or commixture of good and bad in our Church. We are a confused heap of dead, and defiled, and polluted stones, and of all rubbish, and few living stones: whereas the true visible Church is built only of lively stones, spiritually hewn and squared. Whereupon Barrow saith, That the visible Church enjoyeth a most humble, meek, obedient, faithful, and loving people, every stone living, Elect, and precious, every stone hath his beauty his burden, and his order.  
This latter which we deny, to wit, 
A true d●scription of the visi● Church. pag. 2.  That the visible Church is built only of lively stones, you seem to yourselves to prove by 1 Pet. 2.5. and to that purpose you quote it very often. We answer, that this place of Peter is true only, and to be understood of the militant Church, or whole company of the faithful (members of the invisible Church) who alone are endued with the Spirit of God, which is the Spirit of Life: whereby of dead, they are made living stones; that is, of men dead in sin, able to live unto God. These only have the life of God in them, and so only are these lively stones: 
Ephes. 4.18.  of which life many of the visible Church are destitute, having no more power, or ability to do those things which are pleasing to God, than a stone to move itself. Such are all the reprobates, all the Hypocrites, and wicked in the Church. Of the visible Church therefore this cannot be meant, seeing many of it are dead stones. Observe also, that those who here be called lively stones, are said to be made a spiritual house, as being that house or habitation wherein God dwelleth by his Spirit: whereof that material Temple built by Solomon, (wherein God did dwell, and was present after a special sort,) was a type and figure. But the Elect only, or those of this society who be effectually called, make this Spiritual house, for as much as in them alone the Spirit of God and of Christ dwelleth: Therefore the Elect are meant by these lively stones, and not the visible Church, in many of which the Spirit of God doth not dwell, But Satan by his Spirit. Moreover, those here called, or compared to living stones, are said as an holy Priesthood to offer up Spiritual Sacrifices acceptable to God by jesus Christ: which many of the visible Church neither do nor can do, their sacrifices being an abomination to the Lord. By these lively stones therefore are not meant the visible Church and the members thereof, as you every where do tell us.  
But how prove you that the Temple built by Solomon, was a type and figure of the visible Church under the Gospel, and those goodly carved and polished stones, whereof it was builded, 
1. Kin. 8.10.11.12.  of the members thereof? I for my part do think clean otherwise: that by that glorious Temple, wherein God as in his house, and the place of his habitation dwelled, and which the Lord sometimes filled with h●s glory, was signified: First, Christ jesus in carnate, and made man; in whom all the fullness of the Godhead dwelleth bodily. 
Col. 2.9.  Destroy this Temple, and in three days I will raise it up again, 20. Then said the jews, forty and six years was this Temple a building, 
joh. 2.19.  and wilt thou rear it up in three days? But he spoke of the Temple of his body. Secondly, that the invisible Church, and mystical Body of Christ, in whom God also dwelleth by his Spirit: whereupon they are called the Temple of God, the Tabernacle of God, the habitation of God by the Spirit, and in this place of Peter a Spiritual house, and living stones. True it is M. Robinson that in our Church, there are dead, defiled, and polluted stones, rubbish, briars, and brambles of the wilderness, fit for burning then building, nay I grant you all that you upbraid us with, and object against us, that we are such for the most part: what then? Are we therefore a false Church? This is that you do from hence infer and conclude. O foolish men, and unwise. Is every one in the visible Church a lively stone, and all the matter thereof fit for building, and none for burning? This you here imply, and Barrow plainly affirmeth. Then in the visible Church there are no reprobates: for they I am sure are fit for burning, and not for building. 
Prou. 16.4. Matth. 13.40. & 25.41.  They are made (saith Solomon) for the day of evil. And jesus thus: The tars are gathered, and burned in the fire. And again, depart from me ye cursed, into everlasting fire. I hope the rubbish, the briars, and brambles in our Church, are no more unfit for building, nor more fit for burning, than tars be: which are so mixed among the wheat, that without danger to the wheat they cannot be weeded out, nor separated from it until the harvest. But tell me I pray you when the church was without this rubbish, briars and brambles you speak of. It is clear by the Scriptures, not in the days of the Apostles, nor of our Lord jesus; not in Isaiah his time, nor jeremiah his time, nor yet any of the Prophets. Not in David's time, nor in Moses time, nor yet when the Church of God was shut up in a Family: for in Isaac his family there was an Esau, as well as a jacob; and in Abraham's, an Ishmael as well as an Isaac: nay there was some of this rubbish to be found in the Church, when it consisted but of eight persons, yea but of four. Nay, this will prove your ancient Church at Amsterdam to be Babylon, at least if any credit be to be given to the report of divers who have been in, and of that Church; to the printed books of M. White, and G. johnson, and that of late set forth by four: whereupon some have left and forsook that Church, and come back to ours. It may be also M. Robinson that for this cause, you yourself have left both M. johnsons Church then and M. Ainsworth's also. I will therefore say nothing of their Congregations, but only ask you a question or two concerning your own, Is your Church the Temple of God, compiled and built of spiritually hewn and lively stones; and of the Cedars, Sirs, and thine trees of Lebanon? Are there no dead defiled, and polluted stones therein, no rubbish, but all lively stones, elect and precious? No briars, nor brambles, but all vines, bringing forth pleasant Grapes? No wicked and ungodly men, but all Saints, sanctified by the Spirit of God, who dwelleth in his Temple, giveth life to every stone thereof, and causeth every branch of the Vine to bring forth fruit? Surely then are not ye also a true visible Church: for it is a mixed company consisting of good and bad; godly and ungodly, as hath been proved at large: But such a society is not yours, and therefore not a true visible Church. At least this proveth you not to be a true visible Church, as you imply it would prove us one, if these things could be truly said of us. For as a visible Church may be known and discerned by men, and thereupon it is said to be visible: so it is known to be a Church, by such things as men can see, that is, know and discern of. But that ye all are lively stones, none dead, none defiled among you: and that in that vineyard of yours there groweth no briars nor brambles, but only the pleasant and sweet grapes, is more than men can possibly know or discern: yea that any of you is a living stone: much less that you all be such. They may hope well of you, giving credit to the testimony you give of yourselves, which is suspicious: but this is not knowledge. This notwithstanding then, your congregation also may be no better than a false Church, and a company of schismatics.  
But you will say, if there were but some briars and brambles of the wilderness in your Church, it were to be borne with, but ye are such for the most part. Be it so: this notwithstanding we may be a true Church: for the jews in the times of David Isaiah, jeremiah, Micah, and of Christ jesus, were for the most part no better than brambles, and briars, and yet then a true Church. 
Micah. 7.1.5.  The good man (saith Micah) is perished out of the earth, and there is none righteous among men: they all lie in wait for blood: every man hunteth his brother with a net. The best of them is a brier, and the most righteous of them is sharper than a thorn hedge. And here I demand of you and the rest of your faction, who condemn our Church for a false Church, because there be in it many wicked, and few godly: whether the greatest part of the visible Church be not Reprobates, 
Mat. 13.3.  and by consequent wicked, rubbish, briars and brambles, fit for nothing but the fire. I know you will answer negatively, otherwise you are convinced. What say you then to the parable of the seed, 
Mat. 22.14.  and to that speech of our Lord jesus so often urged before by me, many are called, but few chosen? Thus we see this allegory of yours is not worth a bramble: or is as a briar or bramble compared with sweet flowers: serving rather to prick, annoy, and hurt, then to send forth a sweet savour.  
For the above named cause you account us Babylon, depart from us, and say, That you take yourselves rather bound to show your obedience in departing from our Church, than your valour in purging it. If we be Zion, than you slander a whole Church, and Blaspheme in calling it Babylon: and your departing from it, is so far from obedience, that it is rebellion, which is as the sin of Witchcraft. But you are bound (you say) to departed from us. Who hath obliged you thereunto? Not God in and by his word, to whom only we stand bound, and own ourselves and service: 
Rom. 8.12.  but M. johnson, and M. Ainsworth, or happily Brown or Barrow in and by their writings. The holy Prophets, Christ jesus, and his Apostles have given you other example, whom you should have imitated. As they did not forsake the Church because of the manifold corruptions therein, but continuing in the same sought by all good means the purgation and reformation of it: so ought ye to have done.  
Lastly, you tell us, That as the he goats flee before the flocks, so do you from our Church. If from our Church you had crept with the Snail, you had made two much haste away. But hear and consider what I say unto you in the name of the Lord. Repent you of your lies and errors, of your slandering, and blaspheming of the Church of Christ, from which you have so hastily run away. Lest otherwise you one day stand among the Goats, and have that fearful sentence pronounced of you, Depart from me ye cursed. I know (saith jesus) the blasphemy of them which say they are jews, and are not, 
Mat. 25.41. reve. 2.5.  but are the Synagogue of Satan. As this is blasphemy, so assuredly to account them Antichrists, Samaritans, Edomites, Moabites, 
Parall. 6.26.  Ammonites and Ishmailites, who are Jews: and those Babylon, Egypt, Sodom, false Churches, Antichristian Churches, the Synagogues of of Satan, the holds of all foul spirits, 
Defence of the Churches and Ministers of England 6.  and cages of every unclean and hurtful bird, which are the congregations of Saints, and Churches of God, is likewise blasphemy.  
Thus have I answered all that M. Robinson objecteth in a little Pamphlet of his entitled An answer to a Censorious Epistle: Let us hear now what he saith concerning the same point in a more large volume lately published, called a justification of Separation from the Church of England. And though you M. Bernard say it never so oft and all the Divines in the world with you, that the visible Church is a mixed company, yet do the divine Scriptures speak otherwise. And with the Scriptures I do affirm against you that the Church of Christ is no such mingled m●slnie, 
Pag. 112.  or monstrous compound, but a body simple, uniform, and one, proportionable in every member unto the head, informed by one spirit, and called in one hope. And twelve lines after. We doubt not but the purest Church upon earth may consist of good and bad in God's eye, of such as are truly faithful and sanctified, and of such as have only for a time put on the outside and vizard of sanctity. And again, after that he hath produced and perverted many testimonies of holy Scripture to prove that all in the visible Church are holy and good, and none other therein, he addeth these words: 
justif. 115.  Here is no such mingle mangle as M. Bernard would make of good and bad, but all good and so avowed by the holy Ghost, though without doubt many of these were masked and hallow hearted hypocrites.  
I will only fight against you here with your own weapons, for I need to use none other. The purest Churches (say you) may consist of good and bad, faithful and unfaithful, of holy and profane: (for are not they profane who have only the outside of holiness, being within full of all filthiness.) Also, that in the same there have been many wicked and hollow hearted hypocrites, all which were wicked: But a company consisting of such as all these, is a mixed company, and a monstrous or miserable compound: being compounded of two sorts of men who be as contrary one to another, as light to darkness, Christ and Belial: of God's children, and the devils children; of the children of light, and the children of darkness: Therefore the purest Churches consist of a mixed company, and consequently is not simple, uniform etc. as you teach. If the purest Church that is be a mixed company, much more they that be less pure. And who in their wits but would affirm, that such a body politic were unmixed, simple, and one, specially that it were proportionable in every member unto the head, and informed by one spirit? What every member M. Robinson? What proportion and likeness is there between Christ; and Hypocrites, many of which in the general you acknowledge to be in the Church? Betwixt the sons of God, and the children of the Devil: some of which we must needs confess to be in the Church? else all in the visible Church are indeed the children of God, than which nothing is more false. If every member be informed by the spirit of God, than every one in the visible Church hath the spirit animating him. Indeed this M. Smith teacheth expressly, and all of you implicitly: But how truly I have showed, in the next Chapter. If every one in this visible Church, be informed by one and the same spirit, then if any in the visible Church have the Spirit of God, all have. And contrariwise: If any in the visib. Church be informed by the unclean spirit, all are. Moreover if every member of the visible Church be called in one hope, then if any one in that visible Church, have that hope, 
Rom. 8.24.  the end whereof is the salvation of man's soul, all have it: and so on the contrary, as before, Behold what conclusions do follow from your premises: whereby we may know how orthodoxal they be. God forbidden that all the Divines in the world, should teach such positions as these. He hath itching cares who will rather give care to you, and two or three such more as yourself, than all the Divines in the world. Speak no more thus presumptuously. You may remember what sometimes I said unto you mouth to mouth: The spirit of the Prophets is subject to the Prophets, (that is) the doctrine (which all men conceit is from the spirit) of the prophets, is subject to the judgement of the Prophets.  
The ground of this your erring is not, that you think, that there are no wicked in the visible Church, for you confess that there are wicked in the visible Church, yea men desperately wicked: but because in your conceit, the wicked that be in the visible Church, are not true members of the visible Church. That this is so, it appeareth by your words next following the former. And for wicked, and ungodly persons so far are they from being the true natural members whereof the body consisteth, as the whole of the parts, 
Instif. 112. & 110.  as they serve indeed for no other purpose then to infect, and corrupt the rest, and if redress be not had in time, to eat out the very heart of the whole. Again: And for the church of the jews, and of Corinth in which you instance, as they were holy, so they were desperately wicked amongst them no true members of the body, but as putrefied and rotten parts to be cut off and cast out from the rest.  
I answer: as putrefied and rotten parts of the body, are members of the body, until they be cut of: so wicked men putrefying and stinking with spiritual uncleanness, their sin●es, rotten and unsound at the heart, are members of the visible Church, and that body politic, until by excommunication they be cut of. And as a rotten tooth that is no way profitable but hurtful, serving only to infect and corrupt the rest, is notwithstanding a part or member of the body until it be plucked out: so the wicked and ungodly that be in the visible Church that serve indeed for no other purpose then to vex infect and corrupt the rest, are nevertheless members of the visible Church until by excommunication they be cut of. The falsity of this your conceit, I have further discovered in the Chapter following, whereto I refer the Reader, only in the mean season remember this, and forget it not: That all which be in the visible Church are members of it, until by excommunication they be cut of: But (by your own confession) wicked men are in the visible Church: therefore wicked men are members of it. Which if it be true, all your doctrine (almost of the visible Church is false.  
But to put an end to this point and part of your description. By the premises it is plain, that a true visible Church is not separated from the world, that is, a company of righteous and godly men only, separated from the open wicked of the world. For if a visible Church be a mixed company of good and bad, godly and ungodly, for which cause it is compared to a barn floor, to a field, and to a draw-net, as hath been showed out of the holy Scriptures: again if from time to time in the age's precedent, both under the Law and Gospel there have been and remained in the true visible Church wicked, yea many wicked, and open wicked, as hath likewise been made manifest by the Scriptures: how can it possible be true which you affirm, That a visible Church is a separated company of righteous men, not mixed with, but separated from the wicked of the world? If this doctrine of yours be true, the one of these do necessarily follow: either the former persons of whom I have spoken so much, Ishmael, Esau, Doeg, Saul, Absalon▪ the Scribes and Pharisees were not openly wicked, and men of this world: or not in the Church, but without: or else that the Church wherein they in th●ir time lived, was not a true, but a false Church. The premises considered, it is very fond done of you so often to object against us, the mixture of good and bad in our Church. Calling it Cofusion, Babel, Babylonish confusion, and our Churches because of it Babylon; and a mere madness for this cause to separate from our Church. And thus much concerning this clause in your description, separated from the world.  
The rest of your description I omit, as not greatly to be found fault with, though something might be said against it. For where you say, It is a company joined together by voluntary profession, you should ra●her have said joining together etc. We are joined and knit together by love, and do join and agree in the same profession. And where you require a voluntary profession of the faith of Christ, and tells us elsewhere, that a true Church consisteth of a voluntary people, and that ours are confused and compelled, and so a false church: You must know that a man may be of the visible Church, albeit his profession be not voluntary, as hath been declared before. Neither is that so fit you add of the Faith of Christ, as if you had said of the true Religion. The Papists profess the faith of Christ, and so do the Anabaptists, Families, with sundry others: and yet are they false Churches. But whatsoever society professeth true Religion, is a true church. To conclude, 
Apology 44. Confession of Faith. 11. Counterp. 133.  this I say, that understanding these words, separated from the world, as Christ meaneth joh. 17.14.16. and 15.19. Which testimonies you here in your confession of faith, and in the Counterpoison allege for the proof of this, and therefore must so understand them, without manifest perverting of the said Scriptures: then is this a description rather of the militant Church, or those of the invisible Church that are effectually called, then of the visible Church.   

CHAP. III. Of the matter and form of the visible Church.  
AS these men do greatly err in their description of the visible Church, so do they likewise in other points touching the same, and namely about the matter and form thereof. 
justification 88 & 82.  The constitution of the Church, (saith M. Robinson) is the orderly collection and conjunction of the Saints into and in the covenant of the new Testament: wherein the Saints are the matter, the covenant the form, from which two concurring the Church ariseth, and is by them constituted. And in another place delivering the very same with this, he addeth: And this is that which gives true being of a Church, and nothing else. Because of this let us so much the more carefully seek out the true matter a●d form of the visible Church: and remember that if the Separists mistake the matter and form of the visible Church, as the truth is they do, they cannot judge aright of the Church, and therefore their judgement and account of our Church is to be despised.  
We hold (as hath already been said) men, not Angels, or any other creatures, but a company of men to be the matter of the visible Church; and the profession of true Religion to be the form. So that wheresoever there is a company of men joining together in the profession of true Religion, the same is, and may truly be called a visible Church.  
The Seperators teach otherwise, and first that Saints are the matter of the visible Church: forgetting that a company of Saints are a Church by the Testimony of the holy Ghost as before hath been showed in the third Chapter of the first book: and therefore such a society containeth in it as well the form as the matter, without both which nothing can be.  
But we must know that howsoever the Separists, even all of them agree in this, That Saints are the matter of the visible Church; yet notwithstanding they disagree (at least in appearance) about the matter: because they differ about these Saints, who, 
Instif. 105. principles and Inferen●es 10. M. Smith in his Answer to M. Be●nrd 27 28. Separatists, Schism. 83. Counterp. 174.  and what they be. Saints (say some of them) are a people forsaking all known sin, doing all the known will of God, growing in grace, and continuing to the end: and these (say M. Smith, and M. Robinson) are the only matter of the visible Church.  
This being convinced by some of our side, M. Ainsworth answereth thus: This position (meaning the aforesaid description of Saints, and that such are the matter of the visi. church) I deny, and also disclaim the errors which be gathered from it: and therefore will spend no time in answering it: but refer M. Bernard to them that have so spoken or written, if any be. This we hold (and let us see what M. Bernard can say against it) That Saints by calling are the only matter of a true visible church. For confutation of this, that M. Ainsworth and the more ancient of this schism do maintain, that little which hath been said may suffice: and the rather because but a little before, M. Ainsworth accordeth with us, and is as contrary to himself herein as we be. 
Counterp. 170.  To the constitution of a Church (saith he) there belong 1. A people, as the matter whereof, and 2. A calling, gathering, and uniting together, as the form whereof the Church consisteth. Where observe how he contradicteth himself. 1. He expressly affirmeth, that a people, (which is the same that we teach, a company of men) are the matter of the visible Church, and here that Saints by calling are the only matter. In the one place he makes calling a part of the form, in the other part of the matter.  
But I marvel greatly M. Ainsworth that you scornfully reject this description of Saints, seeing it suiteth so well with all the writings, and namely that whole book of yours, called, 
Communion of Saints. 66.  The Communion of Saints. In it you writ thus. All men and women called to the faith of God, are Saints by calling; being sanctified by Christ jesus, and one with another are holy brethren. Saints by calling by your own exposition are those, who, 1. by Faith are united to Christ, and 2. by love one to another, and 3. are sanctified by Christ jesus, that is by his Spirit dwelling in them. He is very ignorant who thinketh that these have not forsaken all known sin, and do all the known will of God, that is, desire and endeavour it: and he hath clean forgotten that of the Apostle, If Christ be in you the body is dead because of sin, and the Spirit is life for righteousness sake, which evidently proveth the same. 
Rom. 8.10.  Moreover you tell us in the same book, 
communion of Saints in the end of the book.  That in the Saint's sin dieth, and righteousness reneweth daily, both inwardly and outwardly: yea that in the Hypocrites which be in the Church, righteousness increaseth outwardly. If these positions of yours be true, not unfitly nor untruly do they teach, that saints are men forsaking all known sin, doing all the known will of God: and increasing in grace, Considering they mean externally, and so far as men can judge.  
You all teach that a true visible Church consisteth only of Saints; and by Saints you mean such as have at the least external righteousness, and live unblameably in an holy conversation before men. And because all in our Church be not such Saints, but many scandalous in their lives, you condemn us for a false Churse: This you cannot deny to be true. Is it not hereby manifest, that all of you in effect, though not in the same words do likewise teach: That Saints are men separated from all known sin, doing all the will of God known? doth not that external righteousness and outward sanctimony which you require in all Saints, and members of the visible Church, imply as much as these men here speak? can any be unblamable (which you require in all Saints,) who forsaketh not before men all known sin, and doth not all the known will of God? Why then do you disclaim this description of Saints? You render this reason: because from this description divers errors do arise, and therefore it must needs be erroneous, and false. All this I confess to be true. Can you discern this position or description being taught by another to be erroneous, and that from it sundry errors do grow, whereupon you disclaim it and them: and have you not an eye to see, and an heart to abhor and disclaim the same doctrine when it is taught by yourself?  
But though M. Ainsworth disclaim this abbortive, yet M. Robinson being more natural doth take to it. 
justif. 105.  This position (quoth he) which you M. Bernard account error, rightly understood, and according to his exposition from whom you received it, (meaning M. Smith) is an undoubted truth. For of such only (externally, and so far as men can judge) the true Church is gathered▪ and of them alone framed, as of the subject matter. Seeing therefore you do fully agree about the matter of the visible church, and that yourselves and others mistake it, in thinking that you do here abouts differ: know that that which followeth against your supposed matter of the visible Church, is meant and spoken against you all, and that justly: because it maketh as well against all of the separation, as any.  
First, than I demand of you, who teach that Saints are a people forsaking all known sin, doing all the known will of God, increasing in grace, etc. And that such are the only matter of the visible Church: whether a company of people thus qualified, and graced of God, be a Church: or to be held to be without, and a Synagogue of Satan. Surely you will blush and be ashamed to answer negatively. And if you answer, that such a society is a Church, then have we a Church consisting only of matter, without the form for such a people as these (say you) are the matter of a true visible Church, whereunto the form remaineth to be added, which what it is you tell us after. Now you know it is utterly unpossible that a Church (or any thing else) should be without the form: seeing the form gives being to a thing, but set down after another manner.  
Secondly, it cannot be denied but such Saints as these, are Converts; yea so far as man can judge truly converted to the Lord. If the Church consist of such persons only, it followeth necessarily thereupon that men are converted, not in the Church by the ministery of the Pastors and Teachers thereof, but without, I know not by whom, nor by what means: which is as false, as your separation is sinful, and therefore is this your doctrine false from whence this is inferred.  
Indeed I know that this inference is with you orthodoxal: For in your Apology among the Positions you were bold to tender to his Majesty this is one: That discreet, faithful, 
Apology 45.  and able men though not yet in office of ministery, may be appointed to preach the Gospel and whole truth of God: that men being first brought to knowledge and converted to the Lord, may then be joined in holy communion with Christ our head, and one with an other. And for confirmation thereof you produce seventeen testimonies of holy writ, and seven reasons. But to let your abuse of Scripture, and of that reason which God hath given you go: I tell you this doctrine and position of yours is against Scripture, and therefore as impossible to be proved either by Scripture or Reason. By the fourth of the Ephesians it is plain that Christ ascending on high gave Pastors and Teachers to the Church; as well for the gathering together of the Saints, that is, for the calling of men to the faith, or converting them to God, whereby men before profane and wicked, are made Saints or holy ones: as for the edifying and building up of these Saints in the faith, and other graces of the Spirit, after they be called. You teach now the direct contrary: that Christ hath not given his Ministers, Pastors and Teachers to the former of these ends aforesaid, which is also the principal, but hath (say you) appointed, that men not in the Ministry, but private, (no Church officers) should convert men to the Lord: and the Ministers of Christ are only to edify and build them up in grace. So that private men they lay the foundation, Ministers do but only erect and build further upon that which they have laid. These discreet private men they alone are fathers, begetting men to the faith, and as for the Ministers they are but nurses, to give suck, nourish and bring up men in it. Thus you do not only cross this Scripture, and ordinance of Christ, who hath perpetually appointed Pastors and Teachers in the Church to the abovenamed ends: but do also hereby prefer private men's teachings above Ministers. For is it not a matter of great power and excellency to convert men unto God, then to confirm them that be converted? and to beget men to the faith, then to nourish them that are begotten? Consider what I say, and the Lord open your eyes that you may see your error. But leaving this, hearken what further reasons we have against your description of Saints, and matter of the visible Church.  
Thirdly, I have in the former Chapter showed that many have been members of the visible Church that have wanted, external holiness, yea being outwardly and openly profane: this to a wise man may suffice for the confutation of this description, yea of all that you teach concerning both the matter and form of the visible Church. Cain, Ishmael, Esau, Saul, Doeg, joab, Absalon, judas, the Scribes and Pharisees were all of the visible Church, and yet not thus qualified. Nay as contrary to these Saints, as darkness to light, and as far from this sanctimony, as heaven is from earth. Such Saints then as you speak of are not the matter of the visible Church: For then the aforesaid persons were not of the visible Church, (seeing they were not such matter) which I trust you will not affirm. And if such wicked and abominable men as these, openly and apparently wicked, were matter of the visible Church, and were Saints, to wit, by calling, or by profession, which kind of Saint-ship sufficeth to make men members of the visible Church, how do you truly affirm, That all Saints are men separated from all known sin, doing all the known will of God, growing in grace, and continuing to the end: and that such are the only matter of the visible Church? And with what truth do you teach, that all the members of the visible Church have been, are, and of necessity must be outwardly holy, having an external righteousness, for which cause they be called Saints: so as if men be not thus qualified, they are not true matter, neither of, nor in the Church. But proceed we now from the Church of the jews under the Law, to the Churches of the Gentiles under the Gospel, and specially to the primitive and purest Churches that have been: which you think are so clear for you, and against us, as nothing can be more clear and evident.  
In the Church of Corinth there were many very corrupt men, some in judgement, others in manners and conversation, or in both. To omit divers of their errors, some held 
a 1. Cor. 6.12.13.  fornication to be lawful, or a thing indifferent, as to eat or to drink: others that which was far worse, and more dangerous, that 
b 1. Cor. 12.20  there was no resurrection, which caused the Apostle by many reasons to prove it. In the same Church there was great 
c 2. Cor. 12.20 & 1. Cor. 1.11. & 3.3.  strife, envying, wrath, contentions, back bitings, whisperings, swellings, discord, and as about other things, so namely their Ministers, some depending of one, some of other, some despising all, did call themselves the Disciples of Christ, and would hear none. In it there were divers whom Paul not only calleth 
d 1. Cor. 3.3.  carnal, but by some works of the flesh whereunto they were given, proveth to be carnal, and to walk as men, that is to live as those who be more natural men, not having the spirit. In the same Church there were not only that 
e 1. Cor. 6.1.6.8.  went to Law together, a brother (I say) with a brother, and that under unjust and infidel judges, but that did wrong and harm, even to their brethren. In it there were which lived 
f 2. Cor. 12.21.  in uncleanness and fornication & wantonness: yea there could not but be many sornicators, considering they held fornication to be no sin: from whence it is that Paul useth 
g 1. Cor. 6.13.  sundry forcible reasons to dehort them from this sin, and those words chap. 5.9. I wrote unto you in an Epistle that ye should not company together with fornicators: and lest they should mistake him, he telleth them that he meaneth not this of them that were without the church the Infidels, but of the fornicators that were in the church, that professed the Chris. Relig: Nay, there was 
h 1. Cor. 5.1.  such fornication among them as was not once named or heard of among the Gentiles, that one should have his father's wise. And that which is more, the delinquent for so heinous a sin was not at all censured: yea they were not so much as sorry at so great a scandal in the Church, but this notwithstanding & whatsoever things besides were amiss in their Church, they were puffed up, and reioyed as though all were well, and nothing amiss. There were in this Church that went to the Lords table, 
i 1. Cor. 11.17.18.21.29.30.  not to their profit, but to their hurt, eating and drinking unworthily, not discerning the Lords body, and so did eat and drink their own judgement: by reason of the dissensions among them, they would not tarry one for another, and some being drunk went to the Lords Supper. In it there were also that called 
k 1. Cor. 9.1.2.3.  the Apostle his office into question, despised and disgraced both him and his preaching, saying, That howsoever 
l 2. Cor. 10.1.10. & 11.6.  he being absent was very bold in his letters, yet when he was present, and among them, he was base; his bodily presence weak, and his speech of no value, nay, ruder in speaking. And thus they preferred their vainglorious and eloquent teachers, and their Ministers who 
m 2. Cor. 2.1.4.  came unto them with axcellency of words and in the enticing speech of man's wisdom, more like orators, than Preachers of the Gospel, above the holy Apostle and his heavenly ministery. Moreover in this Church there were that accused S. Paul of pillage, and to be a crafty and subtle man; that howsoever he did not openly take wages and charge them, yet sor as much 
n 2. Cor. 12.16.17.  he was crafty, he took some secretly and by guilc. Did I pill you saith the Apo: by any of them whom I sent unto you? as I am accused to have done? Thus there were in the Church of Corinth who did not only deny S. Paul to be an Apostle, debase his preaching, but that did besides touching his ●fe and conversation slander him, and take away his good name as much as in them lay.  
In the churches of Galatia, there were divers false Apostles, who taught the righteousness of works that man is ●ot justified by faith only in Christ, but by observing and keeping the Law of God given by Moses; not the Law moral only, but the ceremonial also: whereupon they urged circumcision, as necessary for Christians unto salvation. This was very dangerous doctrine and pernicious, overturning (as I may say) the foundation, which made the Apostle to write thus; 
Gal. 5.2.  If ye be circumcised, (as the false teachers which be among you would have you) Christ shall profit you nothing, 3. For I testify again to every man which is circumcised, that he is bound to keep the whole law, 4. Ye are abolished from Christ: whosoever are justified by the law, ye are fallen from grace. And because S. Paul had formerly in the planting of these Churches taught justification by Faith only in Christ without the works of the Law, as also that the ceremonial Law given by Moses, was by Christ abolished, which doctrine being true, theirs must needs be false: therefore they said that Paul was no Apostle, but spoke of himself and preached man's doctrine, not Gods: but as for them, they came not of themselves but were sent os the chief Apostles. This doctrine so dangerous, these seducers did no more readily teach, than the Galatians receive and believe, as appeareth by these speeches of the Apostle: 
Gal. 1.6.  I marvel that ye are so soon removed away unto another Gospel, from him that had called you in the grace of Christ. And again. O foolish Galatians, who hath bewitched you that you should not obey the truth?  
Ye now which teach glorious things of all the members of the visible Church, answer me. Were all in the Churches of Galatia and Corinth such Saints as you speak of? Were they that denied the resurrection; that were given to strife, envying, wrath, contentions, backbitings, whisperings, swellings and discord; that lived in uncleanness, fornication, and wantonness; that denied Paul to be an Apostle, disgraced and despised both him and his preachings traduced and slandered him: Were these (I say) separated from all known sin, and did all the known will of God so far as men can judge? Did these grow in grace, and therein continue to the end: or (as M. Ainsworth saith) Did righteousness increase outwardly in these? Of the most of which the Apostle saith thus: 
Gal. 3.3. & 4.92  Are ye so foolish that after ye have begun in the Spirit, ye would be made perfect in the flesh ' Also how turn ye again unto impotent and beggarly rudiments, whereunto as from the beginning you will be in bondage again? Or had these that external righteousness, and outward sanctimony or holiness, which you say all in the visible Church have? M. Robinson in a large Treatise of his lately set forth, 
justif. 107.  hath these words: It is all one M. Bernard as if you should say, the Scriptures do not call men Saints, because they are Saints, but for some other causes known to you. For what is it to be a Saint, but to be holy? And what to be holy, but to be of a sound judgement, pure affections, and unblamable conversation? That which this man here saith, they all do hold, and this is one special stone whereat they often stumble. I demand therefore of them all, whether all the Corinthians and Galatians I speak of were such Saints and holy ones as they teach all in the visible Church are: and namely whether they were of a sound judgement, pure affections, and unblamable conversation? If they answer affirmatively that they were; all men will cry, fie upon it: and then the incestuous person in the church of Corinth, & the false teachers among the Galatians were such, to wit, men of a sound judgement, pure affections, & unblamable conversation. If they answer negatively, than (forasmuch as these were in the Church) some are in the Church, who are not Saints and so to be called, which is against their own doctrine; or then some are in the church who are not such Saints, as these men say all in the visible church are and must be.  
And here we are to remember these things. 1. That many of the persons we speak of were openly wicked. That these were godly men, and Saints indeed, having their hearts purified by Faith, no man (sure) will affirm. If they were not godly, than which must needs be true of some of them, I mean the false teachers among the Galatians, because against them Paul wisheth or prayeth thus: 
Ephes. 5.12.  Would to God they were even cut of, which do disquiet you: which he would never have done had they been godly. And if they were wicked then openly wicked, and known to be so, because their sins were open and known to men. 2. We must remember, that these Churches when S. Paul writ unto them were true visible Churches: which must needs be, because by the holy Ghost they are so called and entitled: and this the Separistes do readily acknowledge, yea that they were of the purest Churches that have been. 3. That all the members of a true visible Church are Saints by nomination; so called in Scripture: and consequently all these aforesaid in the Churches of Corinth & Galatia. This also the Separistes will freely confess. 4. We must know that all which be once admitted into the church, do remain members of the same Church (be they never so wicked) until either they themselves depart from it, or else by excommunication be cast out: and that consequently all the scandalous persons aforesaid were in and of the Church, y●a the incestuous man till he was excommunicated. This they of the Separation will likewise acknowledge to be true.  
Now from the premises these two conclusions do necessarily follow. 1. That a society of men wherein be sundry wicked, yea openly wicked, may notwithstanding be a true church. 2. That the open wicked and scandalous persons in the church are Saints by nomination: and the Scripture do sometimes call men Saints, not because they are holy, but for some other causes or respects, whereof hath been spoken in the former Chapter.  
The Brownists teach conclusions directly contrary to these, which is the cause of their erring so grossly in the doctrine of the visible Church, and the principal cause of their condemning our Church to be a false Church, and consequently of separating from us. But whether they or we do herein agree with the Scriptures, let the Christian Reader judge.  
Some other arguments did I long since set down against your aforesaid description, and this That such Saints as those you dedescribe, be the only matter of the visible Church: which M. Bernard having thought of also, and published, and M. Robinson lately answered: I thought it there fore best rather to spend some lines about a reply to M. Robinson, then enlarging and pressing those arguments. It is true that both M. Ainsworth, and M. Smith have likewise answered that Book of M. Bernard's, wherein the reasons I mean are contained, 
The title of this book is, Separatists, Schism.  but we must know that there is nothing worth the answering in M. Smith, which M. Robinson hath not, and as for M. Ainsworth, he declaimes both the position, & the errors that be gathered from it, as before we have heard, so that if M. Robinson be answered, the reader may rest therewith satisfied.  
Against this doctrine then of yours we say further: That this is rather a description of the invisible Church militant, and members thereof, then of the visible Church. Hereunto M. Robinson answereth thus.  

justif. 105.  All the true and lawful members of the visible Church, are to me members of the invisible church, to me I say, which am bound to judge them to be in truth as outwardly they appear: and so I am taught by the Apostle himself, who accounts the whole visible Church and every member of it Elect, redeemed, justified, sanctified, which are conditions competent to the invisible Church. Act. 20.28. 1. Cor. 1.2. Ephes. 1.3.4.5. Gal 3.27. Phil. 1.4.5.6 7. And this is your entire answer to this objection.  
Reply. I confess that if the visible Church were (in your sense) a people separated from all known sin doing all the known will of God etc. As you teach: or a company having external righteousness, and increasing therein, as M. Ainsworth and all Separists do hold, than were all the members of the visible church, to us members of the invisible Church: because outwardly they did appear so to be, and we must (as you say well) judge of men, as outwardly they appear. But we must know that for as much as the visible Church through the corruption of man, not by God's appointment, hath in it as well bad men, as good; wicked as godly, and that in appearance and outward show, as well as in deed and truth: that therefore even by your own reason we cannot deem all of the visible Church to be Elect, and of the invisible Church. They that were of Abraham's family, which then was the Church, could not well judge mocking Ishmael; nor they of Isaaks family, profane Esau to be Elect, and of the invisible Church. The same may be said of Saul, joab, Absalon, the Scribes and Pharisees whom to have judged to be of the invisible Church, had been no better then to account them good, which were evil. Is this to judge the tree by the fruits, whereunto the Scripture doth direct us?  
But this the Apostle hath taught you. Nothing less. For the Apostle in the titles and speeches you mention and quoate, and such like hath respect and reference to the Church, or faithful inde de, (not in pro●ession only,) for whose sake he did write his Epistles, nay the whole Scripture was inspired. To them he meant all the speeches he useth of this kind, and of them only he would have them to be understood, of whom only they are true, for they alone are Elect, redeemed, justified, and sanctified. And far was it from Saint Paul's meaning, to have these speeches & the like to be understood of the whole visi: Church, and of every member of the same: amongst whom he knew very well, that there were many reprobates, many which were not redeemed, not justified, nor sanctified. And this in the Chapter going before have I showed more at large. Besides, the Apostle did not undoubtedly account the false teachers in the churches of Galatia, (whom we cannot deny to be members of the said Churches) members of the invisible Church: for than he would never have prayed against them as he did: 
Ephes. 5.12.  Would to God they were cut off which trouble you. You learn not this then from the example of the Apostle, as you affirm. Thus we see the insufficiency of your answer: the objection therefore remaineth go●d against you, being yet unanswered.  
Again we object, That this description of yours secludes hypocrites from being true matter of the visible Church: and so there should be no hypocrites in the visible Church, which is repugnant to the Scriptures.  
Hereunto M. Robinson answereth thus. And for hypocrites, 
justif. 106.  as they may perform all the conditions here required (visible or to us) as M. Smith hath answered: so do we take knowledge of none such in the Church, in the particular, till they be known in their day by the outbreakings of sin, and being so discovered, they are no longer to be retained in the Church, but to bear their sin, except they repent, and then who can repute them hypocrites? And this is your full answer.  
Reply. If here you will have a full proposition without your parenthesis, to wit, this: Hypocrites may perform all the conditions here required, then is it so palpably false as it needs no confutation. But if you will have it part thereof, then is your parenthesis idle, and superfluous: which is a fault also, though a less than the former. You add, that you take knowledge of no hypocrites in the visible Church in the particular, until they be known in their day by the outbreakings of sin. I reply: If your Churches be such holy and blessed society's, as by your doctrine you bear the world in hand they be; all of them separate from all known sin, doing all the known will of God, increasing in grace, and abiding ever therein: it is no marvel though you know no hypocrites in none of your Churches: but if we may give credit either to men's reports or writings concerning your Churches, than we are sure there be some in your Churches which may as easily be known to be hypocrites, as Chalk from Cheese. But leaving your judgement concerning hypocrites, and your Churches; we must know, that other men in other Churches, have taken knowledge of hypocrites in the particular, or at least might lawfully so have done: as the Apostles, Zacharias, joseph, with other faithful then living, who did (no doubt) know the Scribes and Pharisees to be hypocrites, and so accounted them. And here we may remember, that which hath been taught before: That there be in the Church two sorts of hypocrites. First, close hypocrites, which being goats and children of darkness, do yet go in sheeps clothing, and are like to the children of light, having an external righteousness. Such were judas and Demas. Secondly, 
1. Tim. 5.24.  open or manifest hypocrites, such as Ishmael, Esau, Absalon, with others. The first kind of hypocrites cannot be known in particular, until the Lord be pleased to uncase them: but the other are at all times as easy to be discerned in the particular, by them who can discern of spirits, and between things and persons that differ, as it is to know tars from wheat, and goats from sheep.  
And where you say that hypocrites being discovered, they are no longer to be retained in the Church, except they repent, and then who can repute them hypocrites. I confess all this to be very true. But what if through the corruption that is in men; their negligence, partiality, or remissness, such hypocrites be not excommunicated, but remain still in the Church: Is therefore the said society because of this impunity become no church, or a false church? Answer us I pray you: for this question cometh to the quick: If you answer affirmatively, that such a society notwithstanding the wicked that be in it is a true Church: you do at one push put down a great deal of that rotten building you have been a long time setting up. If negatively, than I will not fear to affirm, that neither the Church of Corinth, nor sundry of the Churches of Galatia were true Churches, when the Apostle writ unto them, which were blasphemy to affirm.  
M. Bernard objecteth further, that this makes David, jehoshaphat, and the Church of God in their days to be no true matter of a visible Church: for there was marrying many wives, the continuance of the high places, the brazen serpent worshipped, joabs murder permitted, the bill of divorcement allowed by Moses.  
Hereunto this answer is given. 
justif. 106.  I do answer to this exception, first, that you cannot prove the holy men you name to have sinned in all the particulars wherewith you charge them: much less that they were convinced of sin in suffering these things, and yet suffered them.  
I reply. Be it they sinned not in all the aforesaid particulars, yet did they in some of them: and what say you to them? David both sinned in suffering joabs murder, and was in his conscience also convinced thereof: from whence it came that in his last will (as I may say) he chargeth Solomon his son concerning joab, that as he had shed blood, so he should cause his to be shed, 
1. Kin. 2.5.6.  and not suffer his hoar head to go down to the grave in peace. But suppose that in this deferring of joabs punishment David did not sin, (which no man of good understanding will affirm:) yet without controversy he did, and most grievously in the matter of Vriah, and lay a great while therein, during which time his conscience did now and then check him for the same: for in this time David was not a man dead in trespasses and sins, or like them whose consciences are seared with an hot iron. Now M. Robinson answer me. Was David in and during this time in the Church, or without? You cannot but acknowledge that he remained at this time in the Church, and was a member thereof. But David now was not separated from all known sin, did not practise all the known will of God, increase in grace, and therein continue, foras much as at this time he lived in known sins, and decreased in grace: David therefore was matter of the visible Church, and yet not such a Saint as you describe: and consequently your doctrine is false that such Saints as you here describe are the only matter of the visible Church.  
M. Robinson enlargeth his answer thus. But what countenance do the infirmities of these holy men give to the profane and graceless multitude against whom we deal? and whom alone we cast out of the account of Saints? with what conscience or colour can any man bring in the infirmities of Moses, David, and jehoshaphat to plead the Saint-ship of all the godless crew in the English assemblies?  
Reply. These examples were not instanced to countenance the profane among us: but to disprove your description of Saints, and that such Saints are not the only matter of the visible Church: and thereunto they serve very well, which is all that was by M: Barnard intended. For thus in effect he reasoneth: David and jehoshaphat were matter of the visible Church: for they were true members of a true vis. Church: But they were not such Saints as you define Saints to be: Therefore such Saints as you define, are not the only matter of the visible Church. But to draw little nearer unto you: even in David's time, 
Psal. 12.1.  much more in worse times, there was no less profane and graceless a multitude in the Church of judah, then is in the Church of England at this day: Whereupon David complaineth thus. Help Lord, for there is not a godly man left: the faithful are failed from among the children of men: they speak deceitfully every one with his neighbour, flattering with their lips, and speak with a double heart. Which though it do not countenance the ungodly among us, yet it manifestly disproveth your definition of Saints, and supposed matter of the visible Church: and proveth demonstratively that a people may be a true Church, notwithstanding there be in it wicked men, nay a multitude of profane and graceless men: as judah was in the days of David, Vzziah, jotham, Hezekiah, and other Kings of judah: 
Isai. 1.10.  For mark what Isaiah saith concerning the people of the jews, in the reign of the Kings lest mentioned: Hear O Princes of Sodom; hearken O people of Gomorrah. A profane therefore and graceless multitude, and if you will a godless crew for the most part were the jews in those days, and yet a true Church. What letteth it then, why we may not likewise be a true Church, notwithstanding there are many wicked and very ungodly among us.  
Our last exception is, That the Scriptures which for the conforming of this your false doctrine you bring, are places speaking of the invisible Church properly, or of the vis. figuratively. 
justification 107.   
To this you answer thus. It cannot be manifested that we bring one Scripture meant of the invisible Church, to prove the holiness of the visible Church. The vanity of this objection hath been discovered in the exposition of that your picked instance, 1. Pet. 2.9.  
Reply. To prove the holiness of the visible Church, you quote 
a Description of the visible Church 2.  the 17. Chapter of john, and oftentimes sundry verses therein, 
b Apology 44.  verse 14.20. and yourself a little after this vaunt of yours 
c justif. 115.  verse 16. Now what in all Scriptures is to be understood of the invisible Church militant, (that is the Elect on earth, and hereafter to be on earth. If not this 17. of john, which you frequently apply to the visible Church. This Chapter containeth in it only a prayer, which jesus made for himself, and men, a little before his passion, from whence it followeth, that he speaketh of them for whom he prayed: but he prayed only (besides for himself) for the Elect, as he himself saith expressly ver. 9 of this Chapter: I pray not for the world, meaning thereby the Reprobates of the world, therefore he speaketh here only of the Elect. Here is one Scripture, nay divers several testimonies of Scripture, which being meant of the invisible Church, you apply to the visible. Nay yourselves teaching that the invisible Church containeth in it all the Elect of God that have been, are, or shall be, do for proof thereof produce 
d Description of the visible Church. 1.  john 17.19.20.  
To prove the holiness of the visible Church, you 
e Ibid.  allege joh. 6.36. All that the Father giveth me shall come unto me; and him that cometh to me, I cast not away. If this be not meant, and properly and only to be understood of the Elect: I know not what is. Those here spoken of are said to be given to Christ, of his Father. Secondly, to come unto him, that is, to believe in him, as ver. 35. declareth. Thirdly, none of these Christ casteth away, that is, reprobateth and condemneth. But these things are true only of the Elect: Of them therefore alone Christ here speaketh: and therefore not of the visible Church as you tell us: wherein be many that the father hath not given to Christ, and which believe not in him, and which he will cast away, as a man doth dross or reprobate silver.  
Again, to the same end you 
f Apology 44. justificat. 115.  quote Act. 2.47. where Luke speaketh first of them that had singleness of heart, which grace is peculiar to the Elect: Secondly, of such as should be saved, and that I trust yourself will confess, the elect only shall be.  
Moreover you produce to the end aforesaid 
g A true description 1.  Rom. 8.34. where the Apostle speaking expressly and by name of the elect in the verse precedent. Who shall lay any thing to the charge of Gods chosen? It is God that justifieth. He addeth vers. 34 Who shall condemn? meaning any of the said chosen, whom God justifieth. And this he further confirmeth in the words next following, to wit, that none of this society shall be damned, forasmuch as Christ died for them, rose again, and maketh intercession. This also all the verses following to the end of the said Chapter do confirm. Who shall separate us from the love of Christ? It is hereby evident, and by verse 39 that Paul speaketh of those whom God loveth in Christ: But in Christ jesus God loveth the elect only: therefore of the elect alone he here speaketh.  
All the places of holy Scripture which you allege concerning 
h Descript. 2. Apology 44.  the body of Christ, are so many abuses of Scripture in this kind, as Ephes. 1.23. and 4.11.16. 1. Cor. 22.27. as I have else where made manifest in this Treatise.  
Nay yourself M. Robinson have your part herein, if you be not the chief in this trespass. To prove the holiness of this visible Church, you 
i Answer to a Censorious Epistle 33.  produce 1. Pet. 2.5. which in the end of the Chapter precedent I have showed is true only, and to be understood of the militant Church, or whole company of the faithful, members of the invisible Church: Furthermore but four leaves after this you vaunt. That not one Scripture forsooth is brought by you to prove the holiness of the visible Church, which is meant of the invisible: You teach 
k justification 115.  that all of the visible Church were purchased with the blood of God; were all partakers of the grace of God, having effectual faith, diligent love, and patiented hope in the Lord jesus, growing in grace every one of them. And for proof of these positions and a few such like you quote Act. 20.28. Phil. 1.3.4.6.7.8. 1. Thess. 1.2.3. & 2. Epist. 1.3. Now all these Scriptures, with many more, must be understood of the Militant Church, or if we understand them of the visible Church, they must be taken figuratively, the whole Church being set for a part thereof, by a Synecdoche, which in effect is the same.  
Again in the same place to prove the holiness of the vis. church, 
justif. 115.  you tell us (m) that the visible Church be such and none other, as are not of the world, but chosen out of it, and hated of it, as do receive the word, and communicate all of them in all things gladly, as every one hath need and that in gladness and singleness of heart, and have received testimony by the holy Ghost himself that they were such as should be saved. And for confirmation thereof you quote. joh. 15.18.19. & 17-16. Act. 2.41.42 46.47. I would as soon believe you, if you should teach: that all in the visible church shall be saved. For I pray you, are not they sure to be saved, of whom the holy Ghost testifieth, that they shall be saved? But this testimony of the holy Ghost (say you) all and every one of the visible Church have. Therefore all and every one of the visible Church shall be saved, and none therein be damned. Thus many testimonies in holy Scripture, which are only spoken, are meant, and true of the invisible Church, you understand of the visible Church, and apply to that society: and yet spare not to say, that you bring not one Scripture, meant of the invisible Church, and apply it to the visible. Let the Reader now judge, whether herein you speak truly, or the contrary imputation of ours be just.  
As touching. 1. Pet. 2.9. M. Robinson hath four arguments to prove that it is meant and to be understood of the visible Church, and therefore not of the invisible, his first argument is this.  
If Peter wrote to the visible Church of the jews, 
justif. 44.  and not to the invisible among them, then in Cap. 2.9. He speaketh of the visible Church, and not of the invisible.  
But Peter wrote to the visible Church of the jews, and nor to the invisible among them.  
Therefore in Chap. 2.9. he speaketh to the visible Church of the jews, and not of the invisible.  
The proposition or consequence of this argument which we deny as being palpably false, he endeavoureth not to prove at all: to wit, that to whomsoever Peter writ of them all that which he writ must be meant and understood: which no man of understanding will grant.  
The assumption he strengthens with sundry reasons; as first, Peter wrote to that Church and society whereof he was the Apostle: But he was the Apostle of the visible Church of the jews: Ergo, Peter wrote to the visible Church of the jews, and consequently not to the invisible. 2. Peter wrote to that Church and society which he knew. But he did know the visible Church, and not the invisible, which is known only to God, Ergo, he wrote to the visible Church, and not to the invisible. These proofs he inserts in his first reason: but not content therewith, he confirms his assumption with two more arguments laid down in his third and fourth reasons.  
To that Church Peter writ wherein were Elders and a flock depending upon them.  
But the visible Church had Elders and a flock depending upon them, and not the invisible.  
Therefore to the vis, Church Peter write, & not to the invis.  
Again to that Church which had the word of God preached amongst them the Apostles did write.  
But the word was preached to the visible Church:  
Therefore to it he writ.  
The sum of these three arguments, 1.3. & 4. is this, Peter writ to the visible Church, Ergo: 1. Pet. 2.9. cannot be meant of the invisible Church; but of the visible. By this argument I can prove, that the Epistles to Timothy, Titus, and Philemon excepted: in all the Epistles of Paul, Peter, and james, there is nothing meant of the invisible Church: Because the said Epistles were written as you say to the visible Church. Also that nothing in the Epistles to Timothy, and Titus, are spoken either, of the invisible or visible church, But of Ministers. The foundation whereof is, that to whomsoever an Apostle writ an Epistle, of them all in that Epistle is spoken, and to be understood.  
Secondly, I deny your assumption, and affirm that Peter writ to the Church; whereby I mean the same which we call the invisible Church, and even so did the rest of the Apostles, those Epistles excepted which were written to some special person. For the ministry is given to the Church, or Saints and Body of Christ. Ephes. 4.11.12. Which Body the invisible Church is, and not the visible: And here I reason thus, as I have once before. To what Church or society the ministry and Ministers were given of Christ, to the same the Canonical Epistles were written: But to the Church militant the ministry and Ministers were given: therefore to it the Epistles were written. The proposition is manifest, the assumption Ephes. 4.11.12. doth clearly prove. We may remember also, here how Peter in his first Epistle, writeth expressly and by name, to the Elect according to the foreknowledge of God the Father unto sanctification of the Spirit: and in the second thus: Peter to you which have obtained like precious Faith with us: which Faith only the elect have, and therefore is the same in effect with the former, Peter to the Elect, etc.  
In answering our aforesaid and last objection, 
justif. 107.  M. Robinson addeth this: If you would grant, that only they are true members of the Church, which by the word of God (which must be the rule of our judgement) may be judged Saints, it would end this controversy. But all that profess Religion may by the word of God be judged Saints, as before I have showed: Otherwise Saul, Doeg, joab, Absalon, the Scribes and Pharisees, judas, Demas, with infinite such were not true members of the visible Church: which with any truth you cannot affirm. See that you be now M. Robinson as good as your word: let this controversy concerning the matter of the visible church be ended. And thus much concerning the matter of the vis. Church: Let us now hear what is the form thereof.  
The form say we, is the profession of true religion. The Separists teach otherwise, some that this is the form, some that.  
M. Ainsworth writeth thus: 
Counterp. 107. Ibid. 174.  To the constitution of a Church there belongs, first a people, as the matter whereof, and 2. a calling, gathering and uniting together, as the form whereof the Church consisteth. We must remember here, that a little after these words he teacheth, that Saints by calling are the matter of the visible Church. If this be true, then calling is comprised under the matter, and therefore not under the form; so that gathering and uniting together must make the form, or else we have here none. That gathering now and uniting together are not the form I do thus prove.  
If a people be the matter, and gathering and uniting together the form of the true visible Church, than every people gathered and united together is a true visible Church.  
But the latter is false.  
Therefore the first.  
The proposition is grounded upon this certain and undoubted truth, that where matter & form of a true vis. church is, there is a true church.  
The assumption, to wit, that every people gathered and united together, is not a true vis. Church, is likewise true: otherwise the congregations of Papists, Anabaptists, etc. be true Churches: for they consist of people, gathered and united together. But leaving this man, let us hear what M. Smith sayeth.  

Principles and Inferences. 11.  The true form (saith he) of a true visible Church is partly inward, partly outward. The inward part of the form consisteth in three things. 1. the Spirit, 2. Faith, 3. love. The Spirit is the soul animating the whole body, Faith uniteth the members of the body to the head Christ jesus, Love uniteth the members of the body each to other. The outward part thereof is, a vow, promise, oath, or covenant betwixt God and the Saints. Every piece and parcel hereof he seemeth to himself and to his Disciples to prove substantially, he allegeth no less than twelve testimonies of Scripture for the proof of one point.  
Reply. The form, (saith he) is partly inward and partly outward. Then the matter of the visible Church must be so too: except he will have a form without matter, which I know you will not say. Tell us therefore, what is the inward matter of the visible Church, and what is the outward: for assuredly we know not. But let this go. The inward form is the Spirit, Faith, love. One would think that this was rather the form of the Church militant: considering these three, Spirit, Faith, Love, are only to be found in the elect, and cannot fall into any reprobate, whereof the visible Church consisteth for a great part. And first as touching the Spirit, it is proper to the chosen, as is manifest by Romans 8.14.17. Gal. 4.6. 
Tit. 1.1.  And for this cause Faith is called the Faith of Gods elect, because I say it is proper to the elect of God: which is further confirmed by that in the Acts, 
Acts 13.48. 1. joh. 3.14.  as many as was ordained to eternal life believed. And concerning Love john telleth us, that thereby we may know and be assured, that we are translated from death to life.  
The spirit, saith he, is the soul animating the whole body. By whole body he understands the whole visible Church: and his meaning is, that as the body of man and all the members and parts thereof are animated, that is, are quickened and receive natural or corporal life from the soul: so the whole visible Church, and all the members thereof have spiritual life from the Spirit of God. From whence this necessarily followeth, that every one of the visible Church hath the Spirit of God, 
Rom. 8.10.11.  quickening him to righteousness and holiness of life here: and to immortality and eternal life in the world to come. For both these effects the spirit worketh in whomsoever it is, and is there fore-called the spirit of life. The which if it be true, 
Rom. 8.2.  I mean, that every member of the visible Church hath the Spirit of God, as all of you do (in effect) teach, and namely as oft as you do tell us that a true visible Church is the body of Christ: then in the visible Church there are none dead in trespasses and sins; no dead, but all living stones: forasmuch as the whole body, and consequently every member thereof, is animated and quickened by the Spirit, from whence floweth spiritual life and motion. Then in the visible church there be no hypocrites, nor carnal or natural men, no wicked person, neither openly nor secretly wicked: for as much as every member of the visible church hath the spirit, 
Apology 44. Counterp. 127.  even the spirit of life, or quickening spirit: which in whomsoever it is mortifieth sin in them, crucifieth their flesh and natural corruption freeing them from the power and dominion thereof: and quickeneth or enableth them to lead an holy and spiritual life. Lastly then in the vis. church there be no Reprobates, none that shall be damned: for as much as every one in the visible church hath the Spirit of God, and so the spirit of life, wherewith whosoever is endued hath not only spiritual, but eternal life begun in him, and therefore shall never die. And here we may remember that the spirit of God is bestowed only upon God's children, 
Rom. 8.14.17.  all which be hears of salvation. Also that the Spirit is called the seal and earnest of our inheritance: 
Gal. 4.6.  whereby we learn, That whosoever hath the spirit, he hath the earnest and seal of God of his heavenly inheritance, and so is sure to be saved. But the whole body of the vis. Church say you hath this spirit animating it. Therefore conclude I all and every one of the vis. Church are sure to be saved, and so there be in it no Reprobates, nor such as shall be damned. This conclusion followeth also necessarily from that you do add: Faith uniteth the members of the body to the head Christ. By body here you mean the whole visible Church: and so teach first, that all the members of the vis. Church be united to Christ, as to their head. Secondly, that every one of the vis. Church hath that faith, which maketh this union, or uniteth him to Christ his head. Doth it not now from hence follow, that all of the vis. Church be heirs of salvation, and that none of them shall pass into condemnation? 
Joh. 10.26. & 27.  For who can pluck from Christ, that is united unto him, and is as it were part of him? Or can any member of his die, seeing to every one of them he communicateth life, both spiritual and eternal? Can any also endued with this effectual faith be condemned? He that believeth hath everlasting life, 
joh. 3.16.17.36. & 5 24. Rom. 8.1.  is saved already, and hath passed from death to life: to him there is no condemnation, That which he saith here of the spirit animating the whole body, (even as the soul doth the whole body of man) if he had spoken & meant it of the Church, without adding or understanding visible, the one of the which you always do: and by body understood the mystical body of Christ, and by a member an elect vessel, converted and brought to the faith, then had he spoken truly: but understanding by body, the visible Church, and by a member, one particular person of that society he teacheth that which is very false.  
There shift and evasion I know will be this, that they do not mean that all the vis. Church have indeed the Spirit, Faith and Love, but only externally, & so far as men can judge. This is absurd. For in this they secretly imply, that there are some in the vis. Church which have not the spirit, nor faith, nor love: and in this positive Divinity of yours directly teach the contrary. For the spirit (say you) animateth the whole body. If the whole body then all the members thereof, and consequently, there is no member that is destitute of the spirit. This therefore you may not allege for yourself, except you will contradict yourself.  
After these men comes M. Robinson, and he fully agreeing with M. Smith concerning the matter of the vis. Church, doth yet differ from them both about the form: and tells us, that the covenant is the form. Saints (saith he) is the matter, 
justiff. 88 & 82.  and the Covenant the form, from which two concurring the Church ariseth. Hereby he and M. Smith (who makes it the outward part of the form) mean a solemn vow, oath, promise, or Covenant made to God of those that be of years of discretion, to renounce Idolatry, and to cleave to God, and to every part of his truth.  
For the discovery and convincing of this your error, we must remember that the oath and covenant which King Asa and his subjects made to seek the Lord God of their Fathers, (from whence these men fetch this doctrine) was in the 15. year of Asa, as is said 2. Chron, 15.10. and that he reform the Church, and restored the true Religion and worship of God, in the beginning and entrance into his kingdom, as appeareth by 2. Chro. 14. and 1. Kings 15.14. This covenant therefore cannot possibly be the form of the Church, seeing judah was a true church in Asia his days before they made this covenant, and a thing can not be or have existence without the form. And here we may remember that this vow and promise (in effect) we make, and pass into this covenant in baptism, when and whereby we are reccived and incorporated into the church. Go not therefore about to deceive men in persuading them that we have entered into no covenant with God to be his people, and to obey his commandments: And are therefore false churches.  
And here not unfitly might I produce four arguments of 
justif. 3.27.  M. Robinson's taken from the in-being of the wicked in our Church, whereby he will prove our congregatio●s to be and re●aine unformed, and consequently to be no true Churches. First (saith he) because godly and wicked men are contraries, as being gui●●● and led by contrary causes, the one sort by the spirit, and the other by the flesh, which are contrary one unto other. Now two contraries are not capable of one and the same form.  
By this reason of yours (if it were aught) there is no vis. Church form, and consequently none at all: for you will not deny that in the vis. Church there be godly, and by your own confession Pag. 106. there be hypocrites, all which are wicked: now these be contraries, as being guided and led by contrary causes, the one sort by the spirit, and the other by the flesh, which are contrary one unto another, and two contraries are not capable of one and the same form. The rest of your arguments being no less frivolous than this, I for brevity omit. And let this suffice concerning the matter and form of the visible Church.   

CHAP. four Whether the covenant of life and salvation which God made with Abraham and his seed, were made with the visible or invisible Church.  
TO this Society (meaning the vis. Church) say you, 
A true description of the vis. Church 11.  is the covenant and all the promises of peace, of love, and of salvation, of the presence of God, of his power, of his graces, and of his protection. And in your Apology you have these words: How else should a true visible Church have assurance of the promises and scales of God's Covenant, presence, and blessing to appertain unto them. 
Apology 44.  This likewise M. Smith teacheth in his Principles and inferences pag. 11. For confirmation whereof, ye allege many places of Scripture but all in vain. By many of them it is indeed evident, that God hath made a cou●n●nt of life and salvation with man: not with Angels, or any other creature, nor yet with all mankind. Herein both you and we agreed and hereunto all accord that be of any understanding. But the question and doubt to be decided is, with wh●m God ha●h made this Covenant. Seeing not with all mankind: with what part of mankind. Seeing not with all m n, with what society and company of men, which is that we call a Church. In a word: whether with the Church invisible, or visible. We say with the invisible Church: you affirm with the visible Church, and pretend to prove it by many witnesses. If you will have their testimonies do you any good, you must not so much show that th●y speak of a promise of covenant of life everlasting which God maketh with his people, make it appear, that by people is meant the visible Church, and the members thereof. This none of you have attempted.  
For the ending of this controversy, let us consider of Gen. 17. Where the Lord maketh this covenant with Abraham: a principal place of Scripture also alleged by you. Moreover (saith God) I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant to be God unto thee, and to thy seed after thee. 8. And I will give thee, and thy seed after thee the land, wherein thou art a stranger, even all the land of Canaan for an everlasting possession, and I will be their God. For the right understanding of this Scripture, and of some other in Genesis and else where, we must know that this part of the covenant on the Lord his part, I will be thy God and the God of thy seed. Doth conta●ne in it promises of this life, and of the life to come. Touching this life, the Lord makes a covenant with Abraham and his seed, that is all his posterity according to the flesh, concerning the land of Canaan, (a land that flowed with milk and honey) that he would give it unto them to inhab●te. Concerning the life to come, signified by the land of Canaan, God also maketh a covenant with Abraham and his seed, t●at is, with all those whether Jews or Gentiles, that should be of the same faith with Abraham. By the seed of Abraham then with wh●m this covenant was made, is meant, partly they which were begotten of Abraham by carnal generation, called in the Scripture children after the flesh, and said to be borne after the flesh, that is, the people of the jews, who until the death of Christ were the only visible Church, which we may fitly call, the carnal Israel: partly all that believe in Christ, as Abraham did, of what nation soever, 
Rom. 9.8. Gal. 4.23.29. Gal. 6.16.  called the children of promise, and said to be borne after the Spirit, and may be termed, the spiritual Israel, called also the Israel of God. This distinction of Abraham's children we have in Rom. 9.6, 7, 8. Thus we see there be two kinds of covenants, made with two sorts of men or different soc eties, and yet all but Israel. The one an earthly, that is concerning the pleasures and comforts men enjoy here on the earth: the other an heavenly, and touching the joys thereof. The first of these God made with the natural posterity of Abraham, the visi. Church for a time: The latter with the spiritual posterity of Abraham, and Church invisible. These things being made manifest by the Scripture, your error will thereby likewise appear.  
That God made a covenant with Abraham, and his seed, nothing can be more clear. That by Abraham's seed we are sometimes to understand his children according to the flesh, and that with Abraham and them God made a covenant of inheriting the land of Canaan that fruitful land, it is plain by the latter of the former verses, viz. ver. 18. and by Gen. 13.15.17. All the land which thou seest, will I give unto thee, and thy seed for ever. Arise walk through the land, in the length thereof, and breadth thereof: for I will give it unto thee. And likewise by Gen. 15.18. In that same day the Lord made a covenant with Abraham, saying, unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates, 19 The Kenites, and the Kenizites, and the Kadmonites, 20. And the Hittites, and the Perizzites, etc. Hereunto add Gen. 12.7. Act. 7.5.6.  
That by the seed of Abraham, sometimes is meant, the faithful only, such I mean as have justifying faith, of whom it may be said which was spoken of Abraham their father: They believe God, and it is counted unto them for righteousness, and so of the church invisible, or members thereof, jews and Gentiles, it is by the holy Scriptures as evident. In the 13. of Genesis the Lord making a covenant with Abraham, saith unto him, thus: I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, 
Gen. 15.5.  then shall thy seed be numbered. The like speech God useth unto him at another time: Look up now unto Heaven, and tell the Stars, if thou be able to number them: and he said unto him, so shall thy seed be. If any, shall be so simple, as to understand these Scriptures, of the carnal, and not (chiefly) of the spiritual children of Abraham, his error is corrected, Rom. 4.18. Where these words of Moses, So shall thy seed be, are repeated, and we taught by them to understand, those who are of the Faith of Abraham, of what nation soever. For which cause, he is there called the Father of many nations, that is the Father of all that believe of what nation soever: and had his name changed from Abram to Abraham: and a little before is said to be the Father of us all: as if the Apostle had said, the father of myself, and of all that believe. This is confirmed and made more plain in the 11. vers. of the aforesaid Chapter. Abraham received the sign of circumcision, at the seal of the righteousness of the Faith which he had when he was uncircumcised, that he should be the Father of all them that believe, not being circumcised, that righteousness might be imputed to them also. 12. And the father of circumcision, that is, of the circumcised, or of the jews, not unto them only which believe and are of the circumcision but unto them also of the Gentiles, that walk in the steps of the faith of our Father Abraham, that is, believe as he did, which faith he had when he was uncircumcised. And again, vers. 16. Therefore it is by faith, (meaning the heavenly inheritance) that it might come by grace, and the promise that God made to Abraham, might be sure to all the seed: not to that only which is of the Law, that is, not to the jews only who believe, and were under the Law given by God to Moses: but also to that which is of the faith of Abraham, that is, to the Gentiles, who believe as Abraham did, albeit they be not subject to the ceremonies of the Law: who is the Father of us all, that believe, jews and Gentiles; here observe, that Abraham is called, and that twice, the Father of the Faithful, nay, of all them that believe. If Abraham be the father of all believers, then are they his children and seed. Which is also expressly taught here, and enlarged by a distribution of his children, or of all his seed: in one word, into the believing jews, and the believing Gentiles: and this is likewise set down twice.  
To this purpose serveth that also Gal. 4.29. And if ye be Christ's, that is believe in Christ, and by faith united unto him, and made one with him, then are ye Abraham's seed. But above all other the 7. vers. of the third Chapter cleareth this point: know ye therefore, that they which are of faith, the same are the children of Abraham. To these children I say, and to this seed of Abraham, that is, to and with the faithful, the elect of God, and Church invisible, hath God made a covenant or promise of grace, and of salvation: and not with the Church visible, and the members thereof, as you all do fond imagine. And this the Lord himself, the author and maker of this gracious promise teacheth: 
Gen. 17.19.  Sarah thy wife shall bear thee a son (saith God to Abraham) and thou shalt call his name Izhak: and I will establish my covenant (meaning chiefly the spiritual covenant and of eternal life) with him, for an everlasting covenant, and with his seed after him. 20. And as concerning Ishmael, I have heard thee: Lo, I have blessed him, and will make him fruitful, etc. 21. But my covenant will I establish with Izhak. here the Lord secludeth Ishmael from this covenant, and from having any part therein, denying that he made, or would keep this promise with him, though in the visible Church, as Ishmael at this time was, or with any reprobates of whom he was a figure. And restraineth the covenant to Izhak only, and to his seed, that is to them who should believe in Christ, as Izhak did; to the Elect I say, of whom he was a figure. We must here remember that Abraham his family was the visible Church. For from the beginning of the world to the giving of the Law, the visible Church was shut up in the families of the patriarchs. This premised, I reason thus against you. If the covenant of grace and salvation was made with the visi: Church, and all the members thereof, then with Ishmael, because he was of the visible Church: But it was not made with Ishmael, as this place of Genesis proveth: Ergo, not with the visible Church: but with the invisible as we affirm.  
And this is further confirmed, Rom. 9.6. Notwithstanding it cannot be that the word of God should take none effect: for all they are not Israel, that is, t e Israel to whom God made the promise of eterall life, which are of Israel, that is defended of jacob. 7. Neither are they all children, because they are the seed of Abraham, but in Isaac shall thy seed be called, 8. That is, they which are the children of the flesh, are not the children of Abraham: but the children of the promise, are counted for the seed. For the better understanding of this Scripture, we must know that the Apostle being to speak of the rejection of the jews, answereth an objection that would readily be made against the same. If God have cast away the jews, then is the promise that God made to Abraham and his seed frustrate, and of none effect: which cannot be so: Therefore God hath not rejected them. This objection is contained in these words: It cannot be that the word of God should take none effect. Whereby the word of God is meant, the promise that God made to Abraham and to his posterity: I will be God unto thee and to thy seed after thee. Paul answereth, It followeth not that God is unfaithful and keepeth not the promise of grace and life which he made with Abraham and his seed, though his posterity, the Israelits be rejected of God & damned: because this covenant or promise of life everlasting, the Lord made not with those who should be Abraham's children according to the flesh, not (I say) with that carnal Israel, that is, the jews who should lineally descend from Abraham: but with the Spiritual Israel, or children of Abraham in a spiritual sense, that is, the elect, or those that should believe in God, as Abraham did, whether they were jews or Gentiles. So long therefore as the Lord rejecteth not and damneth the elect of the jews and Gentiles the true children of Abraham, but receiveth them to grace, and in his son Christ jesus giveth to them life eternal, he is faithful, and keepeth his promise and covenant made with Abraham, and his seed: Albeit the rest of the children of Abraham, according to the flesh, or people of Israel, and of the visible Church be rejected and da●ned. And here observe that these children of Abraham are called, first, the children of promise, as being such children of Abraham, that were not begotten of him by the force of Nature, or by carnal generation: but such as should be borne of water and the Spirit, and begotten by the immortal seed of the word, and promise of the Gospel. Secondly they are called the children of God. They (saith the Apostle) which are the children of the flesh, are not the children of God, but the children of the promise are counted for the seed. here the same are meant by the children of God, the children of the promise, and the seed, to wit, of Abraham. Whereby we learn, that God made this promise or covenant of grace with those only, whom in jesus Christ he adopteth into the number of his children. But the elect and invisible Church only are God's children, they alone also are the children of the promise: Therefore with them only God hath made the covenant of grace: and not with the vis. Church, no more then with Ishmael and Esau members thereof: as the Apostle showeth here in the verses next following. And for this cause it may be the elect are called the children of the promise: because the promise of Grace and Life God made to Abraham, belongeth only to them. These Elect and true believers are they who are counted for the seed of Abraham, with whom this covenant was made, as it is said, vers. 8. and not the natural posterity of Abraham, as some jews imagined, and it may be, doc at this day: nor yet the visible Church as you no less carnally conceive then these jews. This controversy betwixt you and us, one would think should now be ended, considering how clearly the truth shineth on our side: yet for fear it prove otherwise, I will add something more.  
In the third to the Galathians, verse 29. Paul saith thus to them: And if ye be Christ's, then are ye Abraham's seed, and heirs by promise: As if he had said: If ye believe in Christ, whereby you are made one with him, then are ye indeed the seed of Abraham, and heirs of eternal life according to the promise God made with Abraham. From hence I reason thus.  
All they and only they who be Christ's, that is, are engrafted into him by faith, are Abraham's seed, to whom the promise of eternal life is made.  
But all of the church invisible and only they are Christ's, engrafted into him by faith:  
Therefore all of the invisible church, and only they are Abraham's seed, to whom the promise of eternal life is made.  
The Proposition is proved by these words of the Apostle: If Christ's, then are ye Abraham's seed. The Assumption needs no proof. Again, I argue from hence thus against you.  
If the vis. Church be Abraham's seed, and they to whom the promise of salvation was made, than the vis. Church, and consequently all the members thereof, are heirs of salvation.  
But this latter is false:  
Therefore the first.  
The Assumption you will not deny: and the Proposition is as clear by this Scripture: and needs must be true, seeing God is faithful and constant in the performance of his promise: which he could not be if any one of those should go to hell, to whom he hath made promise of heaven. God is not as man, 
Num. 23.19.  that he should lie, neither as the son of man that he should repent. Hath he said, and shall he not do it? And hath he spoken, and shall he not accomplish it? No, no. God is true, 
Rom. 3.4.  though every man be a liar. If therefore God have made a covenant or promise of salvation with the vis. Church, as you all affirm, and specially M. Smith ever and anon in his Parralleles, than all of the visible Church shall be saved. But for as much as many of that society shall be damned, it cannot be that to them this promise was made, but to some other company, even to the heirs of salvation. And this latter may be confirmed, and so you convinced by your own words. By faith (saith M. Ainsworth) we are the seed of Abraham, (and consequently heirs by promise of the blessed inheritance, and so do enter into his rest. 
Com. of Saints 321.  Here you affirm that the company of the faithful, or true believers, are the seed of Abraham, with whom God made this covenant) which manifestly overthroweth you: Secondly, that they who be the seed of Abraham, are heirs of the heavenly and blessed inheritance. And here I reason thus from your own words.  
They only are the seed of Abraham, with whom God made that gracious covenant of life everlasting, that be herres of the blessed inheritance, and do enter into the heavenly rest.  
But the elect or invisible Church only are heirs of the blessed inheritance, and do enter into the heavenly rest:  
Therefore the elect, or invisible Church only are the seed of Abraham, with whom God made that gracious covenant of life everlasting.  
The Proposition is your own: the Assumption I trust you abhor to deny: embrace therefore the conclusion, whereupon necessarily followeth, that God made not this covenant with the vis. Church, as all of you do teach: but with the invisible, as we affirm.  
But you tell us, that 1. Tim. 4 8. doth prove this. Bodily exercise profiteth little: but godliness is profitable unto all things, which hath the promise of the life present, and of that that is to come. Here is mention indeed of a promise concerning life eternal. But to whom it is made? Paul answereth, to the godly. But such only are the elect and invisible Church: Therefore to them, and not to the visible Church, is the promise made of life everlasting by Christ. So that this Scripture maketh against you.  
Moreover, you allege here. 2. Pet. 1.3. According as his divine power hath given unto us all things that pertain to life and godliness. Peter here telleth us that all good things belonging to life eternal are given us of God: But to whom? To the visible Church? We read no such thing, but clean otherwise. To us, saith he. As if he had said, to me and the rest of the elect. That by life here, the Apostle meaneth life eternal, no man will deny: Neither that life eternal shall be given unto them, to whom all things appertaining to that life are given. Seeing then the invisible Church only, have all things pertaining to life given them of God, forasmuch as they only enjoy that life, and that the Apostle speaketh of them who are made partakers of this gift: it followeth necessarily thereupon, that he speaketh only of the invisible church. Observe besides, that he saith not only that God hath given us all things that appertain unto life, but addeth, and godliness. Implying thereby, that they to whom this life is given of God, have first all things pertaining unto godliness bestowed upon them in this life, before they enjoy that life eternal in the world to come. But to the invisible Church only all things pertaining to godliness are given: Therefore of the invisible Church the Apostle here speaketh, and not of the visible, as you affirm. And here mark how M. Ainsworth applying this Scripture to the vis. Church, doth convince both himself, and his friends. Let us (saith he) consider some principal of the many good th●ngs, 
Communion of Saints 165. 168. 170.  that God doth give us pertaining unto life & godliness. Among these he nameth, Faith, And what faith? That (saith he) whereby our fathers walked with God, pleased him, wrought many good works, obtained good report, and in the end, the salvation of their souls. It is the gift of God unto his chosen people, which therefore is called the faith of Gods elect. And a little after, The most excellent fruit that we reap of faith is our justification in the sight of God by his grace in Christ jesus. Hereby it is plain enough, though there is much more serving to this purpose, that he speaketh of justifying faith. Another good thing pertaining to life and godliness that is given us of God is, (saith he) sanctification: 
Ibid. 177.179.183.186.  also, the fear of the Lord, love out of a pure heart, and of a good conscience, and of faith unfeigned: the love of God, and his love shed abroad in their hearts by the holy Ghost, which is given unto them: with other graces of this kind. From these words of your own I argue thus against you.  
Of that Church or company of men Peter here speaketh, to whom of God are given justifying faith, sanctification, and the other graces before specified:  
But the said graces are given only to the elect, and church invisible:  
Of them therefore only Peter here speaketh.  
The Proposition is confirmed by your own words. The Assumption is so clear, that it needeth no confirmation. Thus we see that this scripture also maketh not for, but against you.  
As the Lord hath not made a covenant or promise of salvation with the vis Church, and consequently with the members thereof, but with them only of the invisible Church, as we have heard: so neither hath he made to the vis church and members thereof a promise of peace. For then there should be peace between God and the wicked, seeing a great part of the vis. Church are wicked: which there is not, as witnesseth the Prophet: 
Isai. 52.22.  There is no peace, saith my God, to the wicked. This promise also belongeth to them of the invisible Church, and they only of this society have this peace. Then being justified by faith, which the elect only are we have peace with God, 
Rom. 5.1.  saith Paul, denying hereby this peace to all those that want justifying faith. The Lord saith, I have hated Esau. 
Mal. 2.3.  This is true of all Reprobates, of whom he was a fi●ure. Seeing the vis. Church consisteth for the most part of Reprobates, and but few therein that are chosen: it cannot be that to this society God hath made a promise of love, bu● rather to the company of the elect and Church invisible, where of jacob was a figure: of whom God saith, I have loved jacob: therein restraining his love to the elect. And as for the promise of God his protection, 
Pro. 2.7.8. Mat. 10.30. compared with ver. 16. The whole 91. Psalm.  it is in the Scriptures restrained to them that fear the Lord, and put their trust in his mercy; that make him their hope and fortress, and the most high their refuge; to the righteous, that is, the godly, and to them that walk uprightly: and therefore to the invisible Church, and the members thereof. And when this promise is made to the visible Church, it is for their sakes that are therein of the invisible Church.  

Apology 44.  And where you say that a true visible Church (and consequently the members thereof) hath assurance of the promises of God's presence, and blessing to appertain unto them: I demand what assurance a man can have of enjoying Gods gracious presence he●re on earth, and glorious presence in heaven, wherein consists our happiness, by being a member of the visible Church: considering so many of the visible Church, are sinners, and that sin doth separate between God and man. This is presumption, and not an holy assurance: and to build on the sands, which house tempests at one time or other will blow down; and not on the rock, that standeth unmovable. He that hath no other assurance of God's presence, and blessing then this, that he is a member of the visible church, may peradventure be as far from enjoying God's presence, as they which are in hell from entering into heaven: and from being blessed of God, as they upon whom this sentence shall be pronounced: Go ye cursed into everlasting fire, prepared for the Devil and his Angels. The Papists might well reject our assurance and certainty of salvation, had we no better ground for the same than this. Yet let no man so understand me, as though I denied that God was present with, and did protect the visible Church. For I know that our Lord, partly for the elect that are in the visible Church, and partly for his own glory and names sake that is called upon among them, is in the midst of the seven golden Candlesticks, 
Revel. 1.13.  protecting them by his Almighty power.   

CHAP. V The titles which the Separists ascribe to the visible Church, are to be understood of the invisible Church only.  
AS the description these men give of the visible church, and that which they say is the matter and form thereof, is not a description, nor the matter and form of the visible, but rather of the invisible Church militant: even so it is with sundry titles they give to the visible Church. It is called (say they) a kingdom of Priests, a royal Priesthood the sheep of the Lord, 
apology 44. communion of Saints 248. & 470. Descrip: of the visible Church pag. 1.  the Temple of God, a chosen Generation, an holy Nation, the peculiar people: yea, Christ his Sister, his Love, his Spouse, and his Body. These titles which in the holy Scriptures are usually given to the invisible Church militant, and company of the faithful, and if at any time to the visible, it is because and with respect had to the elect and Church invisible, to whom alone properly the aforesaid titles do belong: they ignorantly apply and understand of the visible Church, and company of professors, with divers more of the same kind, which for brevity I omit.  
But let us briefly and in order consider of these or the most of them If the visible Church be a kingdom of Priests, and royal Priesthood, than all of this Church & company are Kings and Priests unto God: but the last is false: therefore the first. To the proposition you as willingly subscribe as we. The assumption which is this: All of the visible Church are not Kings and Priests unto God, with open mouth you deny: which thus I prove.  
All that be Kings and Priests unto God shall reign, and offer to God the sacrifice of praise for ever in heaven.  
But all of the visible Church shall not reign, and offer to God the sacrifice of praise for ever in heaven.  
Therefore all of the visible Church be not Kings and priests unto God.  
The assumption is in itself clear. The proposition is evident by Revel. 5.6. Thou wast killed, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and Nation. And hast made us unto God Kings and Priests, and we shall reign on the earth. here we learn, that these Kings and Priests shall reign and inherit the kingdom: and besides who be these Kings, which shall thus reign, not the visible Church, as these men teach: but those whom the lamb hath redeemed to God by his blood out of every kindred, and tongue, and people, 
Confession of Faith, 29.  and nation: which are the Elect or invisible Church, as they themselves confess. This is further confirmed and made more evident in the first of the Revel. where john saith that those whom Christ jesus loveth and washeth from their sins in his blood, are Kings and Priests unto God. But this Christ doth only to the Elect, and Church invisible: for them alone he loveth; their sins only he washeth away: therefore they only are this kingdom of Priests, or Kings and Priests unto God. 
1. Pet. 2.5.7.9.  Peter telleth us that the faithful are this royal Priesthood, and calling them also an holy Priesthood, he saith that they offer up spiritual sacrifice acceptable to God by jesus Christ. But the invisible Church (of which society the faithful are) only doth and can offer such sacrifices: Therefore the invisible Church, are this royal Priesthood, or kingdom of Priests, and not the visible Church. If I should have said nothing, M. Ainsworth himself will suffice for the conviction of this error. 
Communion of Saints. 248.  They whom Christ hath made Kings and Priests unto God his father, being a Kingly Priesthood, even a kingdom of Priests, and a holy nation: having part in the first resurrection, the second death may have no power over them; but sit with Christ in his throne, even as he overcame, and sitteth with his Father in his throne. From your own words I argue thus against you. They who are this royal Priesthood, that is, Kings and Priests unto God, have part in the first resurrection, the second death hath no power over them, but sit with Christ in his throne: But the invisible Church only and company of the Elect have part in the first resurrection, the second death hath no power over them: Ergo, the invisible Church is this royal Priesthood. The proposition your own words do prove: The assumption needs no proof. And again in another place he convinceth himself and his friends. Seeing then (saith he) we have received such grace from God, 
Communion of Saints 487. 488.  (so many as believe in the name of his son Christ) as that we are through his mercy made a chosen generation, a kingly Priesthood, washed from all our sins in the blood of Christ, and reigning with him on earth by mortifying and subduing our earthly members: what remaineth then but that we purge ourselves from all filthiness of the flesh and Spirit. From hence I infer, that either the visible Church, and consequently all the members thereof are washed from their sins: mortify and subdue their earthly members, which no man will affirm: or else the visible Church is not that royal Priesthood whereof the Scripture speaketh: for they that are this royal Priesthood, are washed from their sins, by your own confession. judge now thyself (Christian reader) whether this that M. Ainsworth writeth here, doth not convince that he saith else where. 
Communion of Saints 470.  And now that all Christians are made Priests unto God, even a Kingly Priesthood to reign upon earth, and to have their power of Christ to judge all that are within the Church, and cast out the wicked from among them: they ought to retain and use their power. By Christians he meaneth here the members of the visible Church, and of all them he affirmeth, that the are Kings and Priests unto God. And to increase his sin, after his and their accustomed manner, he allegeth three places to prove this his error: namely, 1. Pet. 2.9. Reu. 1.6. & 5.10. For the convincing of which errors their are no testimony in holy Scripture more excellent, as we may appear by the premises. Whereby it is evident, they are strangely blinded in their understanding: seeing in the midst of a glorious light they see not the light, but grope as men in palpable darkness. And here fitly I return that upon you, M. Ainsworth: which you falsely apply to us. The Reader may see how your right eye is blinded, to bring Scriptures so plain against yourselves. Besides the three former testimonies you allege one another, that likewise maketh not for, but against you. If you will hear my voice indeed, 
Counterp. 79. Exod. 19.5.  and keep my covenant, than you shall be unto me a kingdom of Priests: but the Elect only and they which are of the invisible Church do this which the Lord here requireth: Therefore they only are the kingdom of Priests here spoken of. Again, the visible Church these few excepted in it which are of the invisible Church, doth not hear God's voice indeed, but contemn it; doth not keep but break his covenant, and therefore is not a kingdom of Priests to God. For what though this speech was spoken to the visible church? They therein of the invisible Church only could & did keep the condition here required. They therefore alone make this Kingdom of Priests. Thus your own sword helpeth to pierce your side.  
Neither is that so fit a title for the visible Church the sheep of Lord, seeing in the Scriptures specially of the new Testament, ordinarily by sheep are meant the Elect, and Church invisible: I am the door of the sheep, 
joh. 10.7.15. Matth. 25, 33.  I lay down my life for my sheep, when the Son of man cometh in his glory, he shall set the sheep on his right hand, and the goats on the left. In a word, If we would know who indeed are the sheep of the Lord, and rightly so to be called, Christ himself telleth us again in the 10. of john saying: 
Vers. 27.  my sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish. Thereupon M. Ainsworth saith well: such were not of Christ's sheep for then he would have given them life eternal, and for confirmation thereof he quoteth this place of john. 
Communion of Saints 58.  Whereby he employeth that all Christ's sheep shall have life everlasting. From whence it followeth that this title Christ's sheep, or the sheep of the Lord, appertaineth to the elect and invisible church, and cannot rightly be said of the visible Church: except all the visible Church shall be saved. A great part of the visible Church are so far from being like to sheep, that they may more fitly be compared to wolves. 
Mat. 10.26. Luke 10.3.  Behold I send you as sheep in the midst of wolves. These whom Christ calleth wolves, were the visible Church of the jews: In which Church, were but a few sheep.  
You teach further that the visible Church is in the Scripture called the Temple of God, and this you will prove by 1. Cor. 3.17. Know ye not that you are the Temple of God, and that the Spirit of God dwelleth in you? 17. If any man destroy the Temple of God, him shall God destroy: for the Temple of God is holy, which ye are. I would desire no better place for the confutation of this error, than this you allege for probation thereof. See you not that the Spirit of God dwelleth in all those, who be this Temple of God? now God his spirit dwelleth only in the Elect: They are of the Elect therefore and invisible Church who are the Temple of God. That God breatheth his Spirit only into the Elect, it is manifest by Rom. 8.14. as many as are led by the Spirit of God, they are the Sons of God. And by. Gal. 4.6. And because ye are sons, God hath sent forth the Spirit of his son into your hearts, which crieth Abba Father. Again the Temple of God is here said to be holy, which must needs be because the Spirit of God dwelleth in him that is this Temple, and it is holy, which is therefore called the holy Spirit, and the holy Ghost: ●●to o●e●y because in his own nature he is holy, or holiness itself, but also in respect of his effect and operation, for that all those in whom he is, he sanctifieth and maketh holy. Hereupon it followeth that if the visible Church and members thereof be the Temple of God; Then are they sanctified by the Spirit of God, and Saints indeed, and consequently such as to whom the heavenly inheritance belongeth. For the inheritance shall be given to all them that are sanctified, as is taught, Act. 20.32. Besides we have heard that profane Esau, and many more who have been unholy and unclean, disobedient, yea abominable, rebellious, and reprobate to every good work, have been of the vis. Church. We may here also remember that this Spirit (which dwelleth in every one that is the Temple of God) is called the Spirit of Life, as Rom. 8.2. not only because in whomsoever it is it killeth and subdueth sin, and quickeneth to righteousness, as Rom. 8.10. But for that he who hath this Spirit hath life itself, even eternal life begun in him. This Spirit likewise is called the seal and earnest of our inheritance. 
2. Cor. 2.22. Ephes. 1.13.  Whosoever therefore hath this spirit is sure to inherit the kingdom of heaven; because he hath God his seal and earnest thereof. For as much therefore as the invissible Church only and members thereof, have and shall have this life, and inherit this kingdom: They therefore only have this spirit, and consequently are this Temple. And this argument one may draw from your own words, thereby to convince this your error, Christ (say you) dwelleth in and governeth by his holy Spirit his elect: 
Confession of Faith, 34.  which he having once given, never taketh away from them, but still begetteth and nourisheth in them repentance, faith, and love, and all Christian virtues unto immortality. From these and some other lines of yours, I argue against you thus. They whosoever they be which are the Temple of God, have the spirit of God dwelling in them, whereby they are quickened, and have the life of God in them, yea are quickened to immortality: But the Elect only have this spirit as yourselves affirm pag. 34. of your confession of Faith, whereby they are quickened as pag. 26. of the same book: therefore the Elect only and invisible Church are by your own doctrine the Temple of God, and not the visible Church. Thus your own sword again helpeth to pierce your side. And here this reason may be used against you. Those whom Peter calleth a spiritual house, 
1. Pet. 2.5. Ephes. 222.  and Paul the habitation of God by the spirit, be here called the Temple of God: but by the first are meant the faithful who are of the invisible Church: therefore by the latter, the proposition is evident: And so is the assumption to them who understand these places: it hath also in part been cleared and shall be further forthwith. Finally this is easily convinced by 2. Cor. 6.19. Know you not that your body is the Temple of the holy Ghost which is in you, whom you have of God? And you are not your own: for you are bought for a price. Here we see that they who are the Temple of the holy Ghost, or the Temple of God are said to be redeemed, or bought with a price: But the elect only are redeemed, even by your own confession: therefore they are of the Elect and Church invisible who be the Temple of God, and in whom God dwelleth by his Spirit.  
But it is no marvel though this and many other Scriptures which by the holy Ghost are meant of the members of the invisible you understand of the vis. Church, 
Description of the vis. church. 2  seeing you do the like by 1. Pet. 2.9. then which there is scarce a place in holy writ, 
Confession of faith 6. Apology 44. Communion of Saints 248. & 470. Parallels 61. justification 44.  wherein the Spirit of God speaketh more manifestly of the invisible Church or those thereof who be effectually called, and that can worse be understood of the visible. And this I have showed in the second Chapter where I speak at large of this Scripture: So that it may seem altogether needless to add any thing thereunto. Yet nevertheless I will: And the rather because you being told of your misapplying of this Scripture do justify it, and confidently affirm, that it is meant of the visible Church, and argue for the same. 
Counterp 158. justification 43.  For the better understanding whereof, I will set down some verses going before. Ye as lively stones, be made a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God by jesus Christ. Wherefore it is contained in the Scripture; Behold, I put in Zion a chief corner stone, elect and precious: and he that believeth therein shall not be ashamed. 7. unto you therefore which believe, it is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner. 8. And a stone to stumble at, and a rock of offence, even to them which stumble at the word, being disobedient, unto the which thing they were even ordained. 9 But ye are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, that ye should show forth the virtues of him that hath called you out of darkness into his marvelous light.  
In the fift verse of this Chapter, they who are spoken of in this 9 verse are there called: First, lively stones: Secondly, a spiritual house: Thirdly, an holy priesthood: Fourthly, as Priests they are said to offer up spiritual sacrifices acceptable to God by jesus Christ. Now these lively stones, this spiritual house, and these priests offering sacrifices acceptable to God in Christ, are such only as be of the elect and invisible Church as I have plainly showed in the second Chapter: and every babe in knowledge may hereby know, because the Reprobate cannot offer any acceptable sacrifice to God: Therefore of the invisible Church, and not of the vis. Church Peter speaketh in this 9 verse, By the 6. and 7. verses it is plain that in this 9 verse he speaketh of the faithful, even such as do believe in Christ. And this alone the elect do. In the 7: and 8. verses this our Apostle turning his speech from them that did believe, to them that were so far of from believing in Christ, that they did stumble at him, so as he was to them a rock of offence, endeth the 8. verse thus unto the which thing they were even ordained, lest now the believing jews, of whom he had newly spoken, should be terrified with that he had said of reprobation, and some of them in their weakness fear lest they were of the number of the Reprobates, and such as God bade ordained to just condemnation: he telleth them in the 9 verse, that this he meaneth not by them, neither need they to fear this at all: for as much as they are not of that generation, and stock of mankind which God hath ordained to destruction, as the former despisers of Christ: but of the generation which God hath chosen and appointed to life everlasting: which generation is that we call the invisible Church. Why the elect be here called a chosen generation, you may read further Chap. 1. And there also see that these titles, royal Priesthood, holy Nation, peculiar People, which these men understand of the visible Church, cannot be so taken; But are meant of the faithful or true believers, all which are of the invisible church. Both by the words themselves then of this Scripture, (● mean verse 9) and also by the coherence or dependence thereo● with that goeth b●fore, it is evident that this Scripture is perverted by th●se men and misapplied. Nay this is evident by their own writings. And here with me observe a secret over ruling h●nd of God. M. Ainsworth having made a large Treatise i●tituted the Communion of Saints, and there having spoken many excellent and glorious things of the Saints, rightly understood, that is, of Saints indeed, or the faithful sanctified by the Spirit of God and Faith in Christ's who are so of the visible Church, as withal they be of the invisible Church: but by him meant and misapplied to all the members of the vis. Church, Saints by profession; which shameth the whole Treatise, making it almost as full of lies as lines: He, (I say) having done this ever and anon throughout his whole book, behold how in a conclusion, which he affixeth to the said book, he convinceth himself of error, touching a great part of that he had said before: and namely concerning this place of Peter, which 
a Pag. 470.  before he understood of the visible Church, and members thereof. Thus beginneth he his conclusion: 487. 
b 4. 88  seeing we have received such grace from God, (so many as believe in the name of his Son Christ) as that we are raised up from the graves of sin, etc. being through his mercy made a 
c 1. Pet. 2.9.  chosen generation, a kingly priesthood, washed from all our sins 
d Deut. 1.5.  in the blood of Christ, and 
e Reu. 5.10.  reigning with him on earth, by mortifying and subduing our earthly members: what remaineth but that we purge ourselves from all filthiness of the flesh and spirit. With your own weapons thus I fight against you. All they and they only who believe in Christ, are by his blood washed from their sins, mortify, and subdue their earthly members, are this chosen generation, and royal priesthood: But only the elect and invisible Church believe in Christ, are by his blood washed from their sins, mortify and subdue their earthly members: Therefore the elect only and invisible Church are this chosen generation, and kingly priesthood: and therefore not the visible church, as these men do teach. The proposition is your own: the Assumption deny if you will.  
But M. Ainsworth by three reasons will prove that this scripture is not to be understood of the invisible, 
Counterp. 158.  but of the vis. Church. The first is laid down in these words. This place of Peter speaketh of and to the vis. or sensible Church: for the Apostle wrote to the vis. Christians the strangers that then dwelled in Pontus Galatia, etc.  
In the tenth Chapter of this book I have answered this reason at large, and showed the vanity of it: notwithstanding something I will add here.  
Be it granted that Peter writ to the vis. church, though something might be said against it: as that he writeth to them that had obtained like precious faith with him, which none but the chosen and of the invis. chureh have: yet this proves not that this 9 verse is true and to be understood of the vis. Church, no more than it followeth that these sayings of Paul are true and to be understood of the vis. Church, and all the members thereof, Ye are bought for a price; 
1. Cor. 6.20. Rom. 8.15. Gal. 4.20. & 3.26. Ephes. 1.13.  ye have received the spirit of Adoption; ye are the sons of God, who hath sent forth the spirit of his Son into your hearts; ye are all the sons of God, ye are sealed with his holy Spirit of promise, the earnest of our inheritance, with many such like: because the Epistles wherein these are, were written (as you affirm) to visible or sensible Churches.  
The second reason followeth in these words: This which Peter speaketh chap 2.9.10. is as Moses spoke of old to the visible Church of Israel, Exod. 19.6. I answer, though Exod. 19.6. was spoken to the vis. church of Israel, yet it was in respect of them therein who were of the invisible church and of Gods elect, and is true only of such, as I have showed before: even so it is here.  
Your last reason followeth. Again (say you) Peter mentioneth the end of their calling to this dignity, (viz.) to show forth the virtues of him that hath called them out of darkness into his marvelous light; which whether it appertains not to the visible Church, I leave it for every true member thereof to judge.  
It cannot be denied but that Peter speaketh of them who of God are called out of darkness, that is, out of sin and ignorance, into his marvelous light, that is, to the knowledge of God and holiness: for which marvelous mercy received, out of the very sense and feeling thereof, they praise God, and endeavour all the days of their life to walk worthy of it, which is here called the showing forth of the virtues of him that hath called them. But the invis. church only and company of the elect, are called out of darkness into this marvelous light, being called therefore the children of the light; and they alone out of a sensible feeling of this great mercy do praise & bless God for the same, and endeavour to live to him who hath thus called them. Of the invisible Church therefore called hear a chosen generation, doth the Apostle Peter speak in this place. So this reason maketh greatly against you.  

Counterp. 158.  No less blameworthy are you, for maintaining this, That no places of Scripture setting forth the invisible Church, are by you brought to set forth the visible Church. The contrary to this appeareth plainly by this Treatise. To prove that they who be of the true vis. church are called out of the world, 
Apology 44. Counterp. 133.  or separated from the world, a separated company of righteous men, usually you quote joh. 15.15.19. and 17.9.14 16.20. Tell me now, who be they that being in this world, are not of this world: Are not the elect only such? know you not that they who be not of this world, do belong to a better world? Moreover doth Christ pray for the vis. Church, or the invisible only, and company of the elect? what mean you then to apply Scriptures concerning these things to the vis. Church, seeing they be spoken and are true only of Gods elect, who are the invis. Church? And notwithstanding to tell us, That places setting forth the invisible Church, are not by you applied to the vis. Church? And where you say that the vis. Church is Christ's sister, his love, and his spouse; how can this possibly be true, seeing the greatest part of the vis. Church and sometimes almost the whole vis. Church is hateful to God, & abhorred of him, as before hath been made manifest? And by what titles I pray you doth jesus declare his love to the invisible Church, if these be the titles of the visible? Christ jesus himself telleth us, that whosoever doth his father's will which is in heaven the same is his sister: But this do only they who are of the invisible church: They therefore only are Christ his sister. If the vis. church and members thereof be Christ his love, than none of them shall be damned: For it cannot be that jesus will condemn them whom he loveth. It is the elect likewise and invis. church, which being contracted here to Christ, shall be married to him the King's son in the world to come, when they shall partake with him in glory: And not the vis. church whereof the greatest part shall be damned, and but a few thereof saved.  
Lastly (say you) the vis. Church is the body of Christ: Whereupon all those places in Paul's Epistles, where mention is made of Christ's body, you expound of the visible, when they are to be understood of the invisible church, or the whole company of the faithful, which is a part thereof. If the vis. church be the body of Christ, as you tell us, than every one of the vis. church is a member of Christ his body, and hath therefore the same spirit abiding in him, that is in Christ jesus. For the very same spirit that dwelleth in Christ the head, is from thence derived to his body, and all the members thereof. If any man have not the spirit of Christ, the same is not his. But if the spirit of him that raised up jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, by his spirit that dwelleth in you. Rom. 8.9.11. Hereby we know (saith john) that we dwell in him and he in us: 
1. joh. 4.13.  because he hath given us of his spirit. From hence we learn that jesus doth communicate his spirit to all his members: so as whosoever hath not this spirit, bringing forth the like or the same effects in him that it did in Christ, the same is no member of Christ, nor part of his body; Christ dwelleth not in him, nor he in Christ. As by love all the members of this body are united together, so by the spirit of God this body with all the members thereof, are coupled and knit together to the head Christ, whereby it receiveth grace, and increase of grace, growing up into Christ; 
john 1.16. Ephes. 4.15.16.  for the furniture thereof, according to the effectual power of this spirit, which is in the measure of every part. 
joh. 15.1.  This spirit is as the juice that from Christ the vine, is conveyed into every branch. And it is as the soul of this body, giving spiritual life, to all the members thereof: even as the soul of man doth animate the body, with all the part or members thereof. But every one of the vis. Church is not a member of Christ his body, forasmuch as the spirit of Christ dwelleth not in every one of the vis. church: and therefore the vis. church is not the body of Christ: but some other company of men there is, which make that body whereof Christ is the head, and every particular man of that society a member thereof. Neither can you deny that which I do infer hereupon, and necessarily followeth upon the former. Namely, if every one of the vis. church be a member of the body of Christ, than every one of the vis. church hath the Spirit of Christ dwelling in him. 
Counterp. 128.  Nay, yourself M. Ainsworth confess and urge this against us, saying, That we cannot possibly be members of the body of Christ, nor have him for our head; Being we are not partakers of his life and spirit. It resteth therefore that either you yield to the conclusion, That the vis. church is not the body of Christ; or else affirm, That every member of the visible church hath the Spirit of Christ dwelling in him. 
Apology 44.  That every one of the vis. church is not a member of Christ's body, hath already been sufficiently proved: and is hereby likewise evident, because than none of the vis. Church could be damned. For tell me I pray you, can a member of Christ possibly be condemned? Every member of Christ, is (as it were) fl●sh of his flesh, and a bone of his bones. We are members of his body, 
Ephes. 5.30:  of his f esh, and of his bones. Doth Christ hate his own flesh, or rather nourish and cherish it? Will or can Christ the judge condemn any who is thus near and dear, unto him? It is not possible. Again, Christ is life itself. I am that way, 
joh. 14.6.  that truth, and that life, saith he. Whereby we learn, that as without Christ, no man can have spiritual and eternal life, so whosoever hath Christ, and is a member of Christ, the same hath this life derived unto him a member, from Christ the head. How then can such a one die, seeing he hath already life itself, and that life begun in him which is eternal, and whereof their is no end. Hereupon the Scripture saith; 
Rom. 8.1.  That to them which are in Christ jesus; members of his body, there is no condemnation. And that to such Christ is made wisdom, righteousness, 
1. Cor. 1.30:  sanctification and redemption. Besides, what creature is able to pluck away a member from this body, and to break that bond whereby one of these members is tied to the head Christ jesus. Who can separate between Christ and his members? Surely not principalities nor powers: much less flesh and blood. None shall pluck these out of my hand saith jesus. 
Rom. 8.35. joh. 20.28. Verse 23. I do not deny but that as the vis Church in a certain respect may be called the body of Christ: so Christ I●sus not in one but in divers respects may fitly be called the head of the vis. Church. This lets not but th●t which I here affirm is true.  And hereof he rendereth a reason. My Father which gave them me, is greater than all, and none is able to take them out of my father's hand. I and my Father are one.  
But leaving this argument we will proceed to some others. In the 5. to the Ephes, Thus we read. The husband is the wives head, even as Christ is the head of the Church, and the same is the Saviour of his body. 25. Husband's love your wives, even as Christ loved the Church, and gave himself for it. 26. That he might sanctify it, and cleanse it, 27. That he might make it unto himself a glorious Church, not having spot or wrinkle or any such thing: but that it should be holy and without blame. Here be divers reasons to prove that that Church which in the holy scriptures is said to be the body of Christ, and whereof Christ is the head, is the invisible Church, and not the visible, as you do hold. For first, Christ is the Saviour of that Church (or company of men) which, is his body: But he is the Saviour and giveth salvation only to the Church invisible: Ergo, etc. Secondly, 
Ps 55. & 11.5.  Christ loveth the Church which is his body: But he loveth only the elect and church invisible, hating all others, as workers of iniquity: 
Rom. 9.13.  Ergo etc. Thirdly, Christ died or gave himself to death for the church which is his body: But he died only for the elect and church invisible: Ergo the invisible church on  is his body. Fourthly, that church which is the body of Christ, jesus by his spirit in this life sanctifieth and cleanseth in part, and perfectly in the life which is to come, at which time it shall be without spot or wrinkle, holy and without blame, and so a glorious church indeed: But this only Christ doth to the invisible church and all the members thereof: and not to the vis. church, the greatest part whereof h●e leaveth to the unclean sp●rit, who leadeth them into all manner of uncleanness, and wickedness: Therefore the invisible church only, and not the visible, is the body of Christ: The several Propositions of these four arguments are evident by this present Scripture. The Assumptions of them all are so clear that you neither will nor dare deny: It resteth therefore that you embrace the conclusion. 
Ephes. 2.22.23 & 4.12 15.16. Col. 1.18.24.  And here we learn how to understand those places of holy Scripture, where Christ is said to be the head of the Churth, and the Church is called his body: Not of the vis. church, as you do: but of the invisible church, or that company of the elect which is by faith united to Christ, and by love one to another, that is, of the faithful. These are they which are the mystical body of Christ, whereof he is the head.  

Counterp 127. Apology 44. A true Description of the vis. church. 2. pag. 1. 1. Cor. 12.27. 1. Cor. 6.19. & 7.23.  But you will say, doth not the Apostle writing to the vis. church at Corinth say, Ye are the body of Christ, and members for your part? What proof can be more plain than this?  
I answer, doth not the same Apostle writing to the same church likewise say, Ye are not your own, ye are bought with a price? If this argument of yours were aught, hence it would follow, that Christ jesus hath redeemed the vis. church, and so by consequent Reprobates. When Peter teacheth that only the Elect or church invisible are redeemed with the precious blood of Christ; 
1. Pet. 1.2.18. Confession of faith 26.  which you likewise acknowledge. From hence also it will follow that all of the vis. church are in Christ jesus; and that Christ is unto them wisdom, righteousness, sanctification and redemption: because Paul writing to the Corinthians saith, ye are of him in Christ jesus, 
1. Cor. 1.30. 2. Thess. 1.1.  who of God is made unto us wisdom, righteousness, sanctification and redemption. By this reason you may as well Prove, that all of the visible Church are the Sons of God▪ and that therein is no child of the devil, because Paul writing to the visible Churches of Galatia saith thus: Ye are all the Sons of God by faith in Christ jesus. 
Gal. 3.26.  And that all in the visible Church have faith (in) Christ jesus, that is true and justifying faith: and an hundred more of most false positions will ensue of this kind of reasoning, as hath been showed before. To make this argument good you must prove, that all the speeches of Paul in his Epistles written to Church or churches were by him spoken & meant to all the members of the visible Church, and are true of them. In the mean season for the better informing both of you and others, we must understand that where the Apostle writing to a Church, or certain Congregation, saith that they are redeemed by Christ; 
1. Cor. 6.15.1.  are in Christ jesus; that they believe in Christ; that the Spirit of God dwelleth in them; that their bodies are the members of Christ; the Temple of the holy Ghost; are sealed with the holy Spirit of promise, the earnest of their inheritance, 
Ephes. 1.13.  that they are all the Sons of God, the body of Christ and every one a member for his part, and he their head: We must (I say) know that these speeches with many more of this kind, are not spoken and meant simply of the visible Church, and so of all the members thereof: but of some certain persons in the invisible Church, that is, the elect. These also are very probable the Apostle respected and meant only in and by the title of Saints, so often used in the beginning of his Epistles, as Rom. 1.7. 1. Cor. 1, 2. Ephes. 1.1. If by Saints, we understand Saints indeed, that is, such as whose hearts are purified by faith, and sanctified or made holy by the Spirit of God: which exposition these two last testimonies favours much: then this title he used only in regard of the elect that were in the visible Churches, whom solely or at least chief he respected in his said Epistler, and for whose sake he did write them: and not in respect of the visible Churches with all their members. Which being so, as it is very absurd to conclude from this title of Saints, that none are in a true visible Church but Saints, I mean Saints indeed; so is it no less absurd to collect from this speech of Paul, ye are the body of Christ, and members for your part, that the visible Church is the body of Christ, and every member thereof apart. Yea this latter the two next verses going before these words, ye are the body of Christ, do manifestly convince: for in them it is said and implied, that as the members of a man's body have care one for another, 
1. Cor. 12.25.26.  and such a fellow-feeling, as if one member suffer all will suffer with it: and if one member be had in honour, all the members rejoice with it: so is it with the members of the body of Christ. But this care and fellow-feeling, this mutiall sorrow and rejoicing is only to be found in the faithful and Saints indeed, members of the invisible Church, they therefore are the body of Christ, or at the most, the visible Church is so called having relation to these. These are they that weep, with them that weep: and rejoice, with them that rejoice in the prosperity one of another. These alone remember the affliction of joseph, and them that are in bonds, as if they were bound with them. But with the visible Church it is clean otherwise. The visible Church we have heard is a mixed company of good and bad, 
Prou. 11.10.  nay, that in it there be men notoriously wicked: Now when these perish (saith Solomon) there is joy, meaning among the godly, And so on the other side, when it goeth hardly with the godly, (as it doth always, more or less) the wicked that be in the Church, they rejoice. Of the members of this Church, some forget and mind not the affliction of joseph, others clap their hands for joy. Behold the care & fellowfeeling, the mutual sorrow & rejoicing, that is between the members of the visi. church. Such it is, as was betwixt Cain & Habel, of whom the one slew the other; between Ismal and Izhak, Esau and jacob, Saul and David, the Scribes and Pharisees, and Christ himself, with all that acknowledged and professed him: whereof the one sort hated and abhorred the other, as appeareth by the holy Scriptures. Remember also what in holy writ is generally said: that the righteous are an abomination to the wicked, 
Prou. 29.27.  & the wicked unto the righteous. This considered, how can the visible Church be the body of Christ, and the particular persons of the visible Church, members for their parts? and this is yet further confirmed in the very same Chapter: 
1. Cor. 12.13.]  when Paul speaking of the body of Christ, saith, that by one spirit we are all baptised into one body, and all (the members of this body) made to drink into one spirit. Whereby we learn that all the members of the body of Christ, have the spirit of Christ, by which they are quickened, and united to him the head. But this spirit have only the members of the invisible Church, who truly believe in Christ, and by faith are engrafted into him: they therefore alone are the body of Christ.  
The error of these men in this particular springeth from hence, that those things which by the Apostle are spoken in a certain respect, and of a part of the visible Church, they understand simply, and of the whole visible Church. And that we may yet further and better see both your folly and sin herein, remember we here: First that the visible Church is a mixed company, consisting of divers sorts of people good and bad, godly and wicked, Saints indeed, and sinners. Secondly that from thence do arise different kind of speeches of and concerning the Church, accordingly as God in his word directeth and intendeth his speech to the godly, or wicked in the church. When to the wicked God applieth and bendeth his speech, reproving them, or denouncing judgement against them, because of the multitude of such in the church, he speaketh as if they were all wicked and no godly in it. And this is frequent in the Scriptures. The ox knoweth his owner, the ass his masters scribbe, but Israel hath not known, my people hath not understood, 4. Ah sinful nation, a people laden with iniquity, etc., Isa. 1.3 Hear O Princes of Sodom, hearken O people of Gomorrah, vers. 10. Oh, that I might leave my people, and go from them: for they be all adulterers, and an assembly of rebels. jer. 9.2. Trust you not in any brother, for every brother will use deceit, vers. 4, 5, 6. The good man is perished out of the earth, and there be no righteous men: they all lie in wait for blood▪ every man hunteth his brother with a net, etc. Micah 7.2. On the other side, when in his holy writ God apply and intendeth his speech to the Godly, as either commanding, exhorting or comforting of them, he speaketh as if all in the Church were such: Of this kind are these. Ye are all the sons God by faith in Christ jesus. 
Gal. 3.26.  Ye are sealed with the holy spirit of promise. 
Ephes. 1.13. 1. Cor. 3.17.  The Temple of God is holy, which ye are: know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? You are the body of Christ, and members for your part. 
1. Cor. 22.27.  And where the Church is called Christ's Spouse, his Love, 
Salomon's long Counterp. 66.  his Queen, his Dove, his Sster, etc. And let us here remember a speech of M. ainsworth's, and apply it to them. You may (saith he) much abuse any man's words, if what he speaketh respectively, you will take and allege as spoken absolutely. Thus deal you (my brethren) with the word of God. Those things which in holy writ are spoken with respect and relation had to them of the invisible Church, you take as spoken absolutely of the visible Church. Is this by your own confession a great abuse and injury offered to men's writings: and is it none (torwe ye) to deal in this manner with the holy Scriptures and writings of God?  
In your Apology you do not only tell us, that the visible Church is the body of Christ, but who be the members of this body. Not the Elect, as one would have thought, but say you, the Officers be members thereof. 
Apology 42. and 53.  And some pages after: The Church Officers are members of Christ's glorious mystical body: whereby judas comes to be a member of Christ's mystical body: for he was a Church officer. If such be members of the mystical body of Christ, then to be in Christ, engrafted into him, even a member of his body, bone of his bones, and flesh of his flesh, is not a matter greatly to be rejoiced in, (seeing it may fall into a reprobate) which I hope you abhor to say. If you do not, speak it out. Then also reprobates may be members of the mystical body of Christ. For some Church Officers are reprobates: and all Church Officers (by your divinity) are members of the mystical body of Christ. But I will let these go, and urge them no further. If the visible Church be the body of Christ, then say I again, all of the visible Church be members, and not Church Officers alone. And this you teach in understanding. 1. Cor. 11.27, Ye are the body of Christ, and members for your part, of the visible Church: and M. Ainsworth in the 128, 129. pages of the Counterpoison. In telling us now that the Church Officers are members, and therein appropriating the being of a member to an Officer, and denying it to others, and in another place and book, that all of the vis. church are members of Christ his glorious body: what do you else but contradict yourselves? But to come nearer unto you. I confess the visible Church is or may be compared to the body of man, and the Officers of the Church to the members thereof thus, or in this respect: that as the body being one, hath yet many members, & every member his distinct office; the tie to see the ear to hear, the nose to smell with, etc. Even so a visible Church as it were or like a body, hath many officers, every office having his distinct office. Will you hereupon collect that the visible Church is the body of Christ, the mystical body (I say) of Christ? By the same reason we may conclude that whatsoever in Scripture is compared to a body, the same is the body of Christ. Such collection is very absurd. And thus much concerning the titles which these men ascribe to the vis. church, and that which is far worse with respect had to the whole church, as appeareth by their writings: whereas by the holy Ghost they are meant and given to the invisible church, or if to the visible, it is in respect of the Elect which are therein; who only are the body of Christ, his Sister, his Love, his Spouse, etc.   

CHAP. VI The Churches of the Brownists, are by their own doctrine false Churches: and therefore men ought to separate, and come out from among them.  
YOu measuring our Parish assemblies by this crooked line of yours, I mean your false doctrine of the visible church, it is no marvel though they be not right and strait in your eyes. Nay, mark what we say unto you. Prove your description of the visible church by the word of God: prove that to be the matter and form, and those to be the 
a With respect had to the whole church.  titles of the visible church which you say confidently are, and we will acknowledge all our Parishional assemblies to be false churches; and as you say holds of soul spirits, and cages of every unclean and hateful bird, 
Defence of the churches and Ministers of England 6.  and whatsoever else you charge upon us and accuse us to be. But if this you cannot do, as is evident by the premises, you are greatly in fault for obtruding that doctrine of the people of God as true, which is false: to the great disturbance of the peace of the church, and disquieting of many a poor soul. Certainly if the description that you give of a true visible church were true, and that you of the separation were such a church, he was a fool, and worse than a fool, even a madman, and out of his wits, who would not separate from us, and be of your society. Whether your doctrine of the visible church be true, or false, it is easy to discern by the premises: Let us now consider whethet your congregations be by your own doctrine true visible churches yea, or no: that so we may the better see whether we be in our wits, or out of them in not joining with you. To this end let us apply your doctrine of the visi. church unto you, and measure your church by the same line you meat ours.  
Every true visible church is a company of faithful and holy people, called and separated from the world by the word of God, worshipping Christ aright, governed by his laws, knit together by the bond of peace, and love unfeigned.  
But your churches are not such companies:  
Therefore they are not true, but false churches.  
The proposition standeth unmovable, being grounded upon the foundation yourselves have laid, and (as you think) upon a rock. If you deny the assumption, and avouch that each Church of yours is such a company as is by you described: I reply then there are no Hypocrites, nor reprobates in your Church, but all Elect: for the Elect only worship Christ aright, that is, in spirit and truth, (as yourselves do interpret it) are governed by his Laws, knit together by the bond of peace, and love unfeigned: and therefore your congregations are not true visi. Churches. Because in the true visible Church there be tars and chafle as well as wheat, that is, reprobates, as well as Elect.  
Thus we see it is an easy thing to beat you with that rod, which you have prepared for our shoulders: wherewith you have a great while lashed us according to your strength. And thus much touching the description of the visible Church, the matter and form, and titles thereof, according to the doctrine of the Brownists, and the confutation thereof.   

CHAP. VII. The controversy between us and the Brownists concerning religious communion, is here debated, where is showed: First, that we may lawfully join in divine worship with them which are not members of the Church: Secondly, with the open wicked: and that thereby neither the faithful, nor the holy things of God are polluted.  
AMong sundry other errors of the Separists concerning the vis. Church (which for brevity jomit) this is one. 
Princip. & Infer. 9  That no religious communion is to be had, but with members of a visible Church. This is manifestly convinced by the practice of the Apostles in the first gathering or planting of churches. Paul and Barnabas, and generally the Apostles preached the Word unto the Gentiles, who then were Infidels here were religious communions. When sundry men join together in any religious exercise, or part of God's worship, as the Apostles and these their hearers did, that is a religious communion. Again, these were not civil communions; these societies were not met together to be occupied about any worldly affairs, or matters appertaining to this life: therefore they were religious communions. In these religious communions, and in the worship of God, the holy Apostles did join with those that were not members of a visible Church; not within, but without the Church, and yet did not sin therein: Therefore a religious communion may lawfully be had with those which are no members of the church. By this practice and example of the Apostles, who did nothing herein but that which jesus commanded them, and therefore did not sin: we learn a Principle or Inference clean contrary to yours, namely, that lawfully and without sin, we may join in the worship of God with those that are without; and not in, or of the church. How else except we would do evil, that good might come thereof, should these that are without be added to the Church, and such be converted t● God: seeing the preaching and hearing of the word, are the means which God hath appointed for the co●uersion of men, and that these are parts of God's worship? Hereby we see their must be a religious communion or joining together in the worship of God, before those which are no members, become members of the church. Now this communion, say you cannot be without sin: Now therefore say I can be added to the Church, without the sin of him by whose ministery they are added, besides the sin of others in the church joining with him therein. 
1. Cor. 14.25.  If all prophecy, quoth the Apostle, and there come in one that believeth not, or one unlearned, he is rebuked of all men, and judged of all men. And so are the secrets of his heart made manifest, and so he will fall down on his face, and worship God, and say plainly that God is in you indeed. Here was a religious communion; here they joined in divine worship with him that was no member of the visible Church. Did this congregation sin therein? If the church would not have admitted him into holy communion with them, because it is not lawful to have communion with such: how had he been added to the church, and of an Infidel become a believer? But leaving these Corinthians I come unto you. You will willingly preach in any of our assemblies, and in private also pray with us, (though not so willingly) if one of you may offer up the prayers. In either of these cases yourselves have religious communion with those (as you say) that are no members of a true vis. church: Do you sin thus doing? I think you will say, no, show us then how this doctrine and practice of yours accord. Do you think that the words of separation you use in the entrance into prayer, makes this said communion of religious, civil: or if not so, yet nullifies the communion: When you have proved this, we will yield it unto you. Another thing to be observed here is this. If we preach you will not hear: and if we pray in public or private, you will not join with us. And why? we are not a separated company of righteous men, but a mixed and confused people of all sorts; we are not members of a true vis. church, and therefore in the worship of God and religious exercises, you may have no communion with us. For what fellowship hath righteousness, with unrighteousness? And what communion hath light with darkness? and what part hath the believer with the Infidel? Tell me now I pray you: Is not the same company present whether we or you preach, or pray? yes, how cometh it to pass then that no communion may be held with this company when we preach, and yet may when one of you doth preach? your words of separation in this stra●t must help you: which when I see, I will believe, else you will remain succourless.  
But I know what you will say: that in the aforesaid cases both of the Apostles, and yourselves, there was and is no religious communion; because there was and is no covenant made, first with God, and then mutually by the Saints among themselves.  
I answer you, when divers join together, two, three, or more, in any religious exercise or part of God's worship, that is religious communion, albeit they are not joined together in and by that covenant you speak of: which thus I make plain. If any Christian should go to Mass, we condemn that fact, though he enter not into covenant with them. And why? Because a Christian may not have communion with idolaters in their idolatrous worship: Here is a communion without covenant. If one of your church should partake with us in divine worship, no such covenant as you speak of being made, you will censure him for it. And wherefore? because he hath had religious communion with them which are no members of a true visible church. Here yourselves acknowledge a religious communion, where no covenant is made, but only a partaking or joining together in religious exercises.  
Therefore for the better informing of your judgement, and the Readers herein, we must know in what case and with whom we may have religious communion, and in what case not. We may have religious communion with all men in true divine worship, be they what they may be: good or bad, as hereafter we shall hear. But we may not have religious communion, or partake in divine worship with Idolaters in their false & idolatrous worship, heathen, or Antichristian: but must separate and come out from among them: and this 2. Cor. 6.16.18. Reu. 18 4. two Scriptures alleged here by you do manifestly prove. But neither these, nor any of the other Scriptures quoted by you Mat. 18, 17.20. 1. Cor. 5.12. Act. 4.11.12. do make any thing for confirmation of this your principle: No religious communion is to be had, but with members of a visible Church, and are therefore perverted by you, happily you will prove it from the aforesaid place of the Corinthians, and of the Revelation thus. We may not have religious communion with Idolaters, or those which are no members of the Church in their false worship: Ergo, to religious communion with them; The Argument is nought: concluding that which is general, from a particular, well may one prove a particular by a general, either affirmatively, or negatively: but not c contra. The general he●e is worsh p. The particulars of this general be, true, and false worship. If thus one reason: we may not have communion with idolaters in divine worship: Ergo, not in their false worship: or, therefore not in true divine woe ship. Either of these Arguments is good: and from the Antecedent, the conclusion followeth necessarily. But arguing as you do, we may have no communion with Idolaters, in their fa●se worship: Ergo, not in divine worship: it is clean otherwise. This conclusion (I say) followeth not from the Antecedent. The Antecedent being true, letteth not but that the conclusion may be false.  
If we look into the reason set down in 2: Cor. 6.16. pointed at also in the other aforenamed place of the Revelation, why we may not join with Idolaters, (or false worshippers) in their false worship: we shall see that it makes nothing at all against communion with them in true worship: and therefore not against all communion, as you would have it, but against some, wh●ch we also teach. The reason is this: Idolaters and all false worshippers in their worship do not worship God, but indeed the Devil; not Christ, but Belial: what do the people of God then communicating with these worshippers in this worship? So doing, they worship the Devil, which no man can do, and the Lord too: If therefore (saith in effect the Apostle) you desire to worship God, join not with your neighbours in their worship, no not with your bodies, (which he calleth flesh) reserving your spirits pure unto the Lord: 
2. Cor. 7.1.  for than you shall be found worshippers of the Devil, and not of God. So many of you therefore as are the sons and daughters of God come out from among them, and separate yourselves, meaning from their Idolatrous worship, and all their pollutions whatsoever. He saith not, let them not come among you, or have communion with you in true worship: but, come out from among them, that is, join not with them in their false worship▪ but withdraw yourselves. Thus Paul denieth not all religious communion with Idolaters, but all communicating with them in their false worship. Nay it is so far from being unlawful to have religious communion with those which are not members of a true visible Church, as you affirm, that in some cases to deny it unto them, yea to the most gross Idolaters, that are, it is very unlawful. ●f Papists, Turks, Heathens, or some Infidels should offer to join with us in the hearing of the word & prayer, in which case there is a religious communion: we should fin greatly in putting them back: no less than the Corinthians should, if they had put back the unbeliever pressing to come to their congregation.  
By the premises it is evident, 
Communion of Saints 6. Ibid. 6.  that M. Ainsworth swarneth from the truth, when he saith, The Saints must not hold communion in the true worship of God with any but in the light, and in the faith: meaning but with the children of the light, and the faithful. And again. The children of God, of the light and day, are commanded to separate from the children of men, of this world, of the devil, and of curse; and to entertain and continue a holy communion among themselves. Mark how he condemneth all communion with hypocrites, for hypocrites are the children of men, of this world, of the devil, and of curse: But with none such may we have any religious communion: Ergo, with no hypocrites. And ●f we may not communicate in the worship of God, neither with op●n and known wicked, which every where all of you with open mouth cry out upon, as an execrable thing; nor with close & secret wicked ones, hypocrites I mean, as here you teach, then must we communicate with the elect only: and by consequent with none at all: because we know not who be elect. The Lord only knoweth, who are his. Again, we must entertain (say you) and continue a holy communion with the children of God, of the light and day, the heirs of blessing, and separate from all others: But all the children of God of the light, etc. are elect: Therefore we must have religious communion only with the elect. The Proposition is your own: The Assumption I am sure you will not deny.  
But I know your evasion. That by children of God, of the light and day, you mean not such only as are the children of God indeed, and the children of the light indeed and truth: for all such you confess are elect: but all the members of the visible Church: all which we are to account the children of God, and of the light, yea, the elect of God. And so M. Smith teacheth in his Principles and Inferences: All of the vis. Church are to be accounted faithful and elect: 
Page 7.  till they by obstinacy in sin and Apostasy declare the contrary.  
I answer you, Christ in the parable of the seed and also by that speech of his, 
Mat. 13.3. & 22.14.  many are called, but few chosen, teacheth us, that few of the vis. Church are elect, all the rest being Reprobates. Shall I now contrary to the truth, hold and account all the members of the vis. Church elect? I have showed heretofore that in the visible Church there have been, are, and will be to the end of the world most notorious wicked and abominable men. How can one seeing such men committing sin with greediness, and running headlong in the way to death, account the same men at the same time elect, and to be of those few which are ordained to life.  
Nay but will they say. We do not deny such to be elect, as are obstinate sinners, we only hold, that all the members of the vis. Church are to be accounted elect, until they by obstinacy in sin and apostasy declare the contrary.  
But happily some will say. If we do not account all of the vis. Church Elect, children of God, and of the light: this is against charity, which thinketh not evil of any, but believeth all things, 
1. Cor. 13.5.6.7  and hopeth all things.  
I answer, that it is said likewise of charity: It rejoiceth not in iniquity, but rejoiceth in the truth. But to deem all of the visible church elect, and therein as it were to joy, when the Scripture telleth us clean otherwise, that all of the vis. church, a few excepted, are reprobates: this is not to rejoice in the truth, nor to judge according to the truth. And therefore such judgement is not agreeing with charity: To account and so to call them the children of God, whose works declare the contrary: and the children of light that give themselves to the works of darkness is iniquity: and no less, then to justify the wicked, which is an abomination to the Lord: 
Pro. 17.15. Isa. 5.20.  & to think and speak good of evil, to put light for darkness; and sweet for sour; Against whom the Prophet pronounceth a fearful woe. The Scripture teacheth that this is rather hatred, than love. We must know therefore that as charity is not suspicious, 
Pro. 13.24.  but believeth and hopeth the best: so she is not a fool: but judicious, judging of persons and things wisely, and as near as she can according to the truth.  
But tell me M. Ainsworth, you I say who will have all of the visible Church to be accounted the children of God: Tell me I say whether if you should see such members of the vis. church, as those mentioned, joh. 8.44. of whom jesus saith ye are of your father the Devil, and the lusts of your father ye will do: you would account such the children of God, or no. If you answer affirmatively, the speech of Christ to their predecessors doth evidently convince you. If negatively, that such are not to be accounted the children of God, you contradict yourself, and therein acknowledge, that in the visible church there are some children of the devil: and that therefore we may have religious communion with the children of the devil: seeing by your own doctrine we may have communion with all the members of the visible Church.  
But leaving these, let us proceed to some other. If in the true vis. Church you should see such as the Scribes and Pharisees; their right successors: would you account and call them the children of God, of the light, etc. Notwithstanding their palpable hypocrisy, and other their abominations, their blasphemies, and daily persecuting of Christ in his members? these you must account and call the chilldrens of God, if your doctrine be true. For I trust you will neither deny that the Scribes and Pharisees were members of the true visi church, nor that there may be such in the true Church as well now as in former time.  
And here I must give you to understand, that M. Ainsworth in the margin right against the aforesaid lines, hath produced a full jury of witnesses, and some to spare to prove as at the first blush it might seem to some, That the children of God (of the light and day) may not entertain an holy communion with the children of the Devil. The simple Reader is overwhelmed with such a cloud of witnesses. And thereupon doubts not of the matter: whereas the witnesses when they come to speak, eleven of them say not a word to the point, but only prove this, that of men some are named the children of god, of the light and day, etc. Others the children of men of this world, of the devil, and of curse, as is plain both by your own words, & by the testimonies themselves. Now herein you might have saved your labour, and rather have bestowed more pains in proving that we deny, then that we grant, But any thing you think will serve to delude the simple.  
Yea but the three last testimonies, 2. Cor. 6.17. Act. 2.42. Heb. 10.24.25. speak to the issue: for they directly prove, That the children of God, of the light and day, and the heirs of blessing, are commanded to separate from (meaning in divine worship) the children of men, of this world, of the devil, and of curse: and to entertain and continue an holy communion among themselves only. Thus saith M. Ainsworth in plain and express words.  
It is true, that in the first of these places, to the sons and daughters of God this commandment is given: Come out from among them, and separate yourselves. But who are those of whom the Apostle speaketh and from whom he commandeth the children of God for to separate, and not join with in divine worship. It is evident they were the Corinthian Idolaters, that worshipped a false God. The highest degree of Idolatry, and most gross Idolaters that can be. What doth Paul now require of the Corinthian Saints to whom he writ? this. That they join not with these idolaters (their neighbours) in their idolatrous and false worship, nor in any other of their pollutions. This hindereth or prohibiteth not, but that they might communicate with these Idolaters in true divine worship public or private. But suppose that this place of Paul prohibiteth all communion with all idolaters in their false and idolatrous worship, whether they worship a false and feigned god, or the true God falsely, which is all that is forbidden in the word: that letteth not, but that we may have religious communion with idolaters in true Divine worship. If then we may lawfully join together with idolaters in the worship of God in hearing the word and Prayer, then certainly with the children of men, of this world, of the Devil; and with them that are without, and no members of the church: For such as these are all Idolaters. Thus we see this Scripture makes nothing for you, and is therefore perverted by you.  
Let us now proceed to the next testimony. Act. 2.42. And they continued (meaning the members of the vis. Church) in the Apostles doctrine, and fellowship, and breaking of bread, and prayers.  
This declareth how greatly they of the Church were affected towards the word, and worship of God, wherein they did daily exercise themselves, both in public and private: but neither denieth nor forbiddeth all communion in divine worship with them that are without, no more than this Scripture there following: And they sold their possessions, and goods, and parted them to all men (of the Church) as every one had need: forbiddeth all communicating of our goods, with them which are without. And as well may one from hence conclude, that such as are of the visible Church may not minister unto the necessities of them that are without: as this from ver. 42. that they of the visible Church may have no religious communion with them that are without. F●ame your argument when you please for the proof of this latter: and I will compose as good a one for the former.  
Your third and last testimony is. Heb. 10.24.25. Let us consider one another, to provoke unto love and to good works, not forsaking the fellowship that we have among ourselves, as the manner of some is: but let us exhort one another.  
We answer, first it is not clear that the Apostle speaks here of the public assemblies, but happily of the private meetings the faithful had. And this latter is probable for these two Reason's. F●rst, b●ca●se the private and brotherly fellowship serveth sp●cially to the increase of mutual love, whereunto the faithful be here exhorted. Secondly, in the words immediately precedent and subsequent he exhorteth to private duties: we may well therefore think he doth the like also. If this now be so, this Scripture maketh nothing at all for you, no more than that of Peter: 
1. Pet. 2.17.  Love brotherly fellowship. But be it granted that this is meant of the public assemblies, against which I will not contend, notwithstanding it makes not any thing against us. For who doubteth but that the faithful, that is, the professors of faith in Christ, or members of the vis. Church do usually, they alone, and none but they, assemble and join together in hearing of the Word and prayer. And that usually it falleth out in the Church, that some playing the Apostates forsake these assemblies of the Saints: either joining themselves to some other assemblies, as being Heretics, or schismatics, or else with Demas embracing this present world. This is it we here learn, and from this latter only we are here dehorted. Doth it now hereupon follow, that the faithful may not admit unbelievers, and them that are without the Church, to communicate with them in divine worship, and have religious communion together with them? Nothing less. Here is no such thing forbidden: no more then in and by this speech, 
Gal. 6.10.  do good to the household of Faith, (that is, to all that profess the same faith with us, to wit, the members of the vis. Church) we are forbid, to do good unto all, or to them that are without.  
But besides these express and plain testimonies of Scripture, as you think, you have a forcible reason, drawn from the word, for the fortifying of this your opinion. We may not (say you) join with them that are without, or with the open wicked in the worship of God, 
Communion of Saints 469.  or have any holy communion with them: For by their wickedness both the faithful, 
Defence of the churches and Ministry of England 70.  and the holy things of God are polluted. This doctrine (of your own) you apply unto us. Into your assemblies (say you) do come many open and notorious sinners, known drunkards, whoremongers, profaners of the Sabbath, swearers, etc. Whereby the holy things of God, and the faithfu●l are defiled: 
Reasons for Separation.  for this cause we dare not have religious communion with you but separate.  
We answer. It maketh nothing for you, nor against us, that there are known wicked in our assemblies, (which we deny not,) seeing by their presents, neither the faithfu l, nor the holy things of God are polluted unto the faithful: which thus we make manifest. If any sinners pollute the holy things of God to the faithful, as the word, sacraments, prayer, then certainly do notorious wicked Ministers, which in such special manner are occupied about them. They are the mouth of God to the people, and the peoples to God: they touch with their hands the holy elements. But notorious wicked Ministers, defile not the holy things of God to the Saints: Therefore none be they never so notorious wicked. That Ministers notoriously wicked pollute not the worship of God, nor the faithful joining with them therein, it is manifest by Christ's permitting his Disciples, & the people to hear the Scribes and Pharisees: The Scribes and Pharisees, saith he, sit in Moses seat, 
Mat. 23.2.  All therefore whatsoever they bid you observe, that observe and do. Verily, if it were unlawful for the faithful to join with open wicked men in the worship of God, and that they did pollute it unto the faithful, as these men do tell us: then had it been unlawful to have heard and prayed with the Scribes and pharisees: who were men notoriously wicked. Which made john the Baptist to greet them thus: 
Mat. 3.7. & 23.33.  O generations of vipers; who hath forewarned you to fly from the anger to come? And our Saviour after many a fearful woe denounced against them, to cry out to the same effect with john: O serpents, the generation of vipers, how shall ye escape the damnation of hell?  
This their wickedness also was open, and well known to the faithful, neither could they possibly be ignorant thereof: Considering their open persecuting of Christ, even to death; their open blaspheming of him, 
Matth. 9.34. & 12.24. john 9 22.34. and 12.42.  and traducing of his works, and their persecuting of the Saints, insomuch that many durst not confess Christ jesus for fear of the Pharisees.  
But your aforesaid reason, concerning the pollution of the faithful, and holy things of God by the wicked, you will prove by the Scriptures. M. Francis johnson charging the forward Preachers of England with 17. points of false doctrine, setteth down this for one, and the first in the rank: That though the open notorious obstinate offenders be partakers of the Sacraments, yet neither the Sacraments, nor the people that join with them, are defiled thereby. 
Defence of the Churches and Ministers of England 70. Communion of S●i●ts. 469. Par. l. 71. 72. 73  This doctrine (quoth he) is contrary to these Scriptures: 1. Cor. 10.17. Hag. 2.14, 15. 1. Cor. 5, 6. & 10.28. 2. Cor. 6.15.18. Gal. 5 9 with eleven more there quoted. So that there is no want of witness. But let us hear also, what M. Ainsworth saith. If in our assemblies (quoth he) the wicked partake with us, neither we nor the holy things can sanctify them: but contrariwise they defile us, and every thing they touch.  
For confirmation hereof both these men and likewise M. Smith allege, Hag. 2, 13, 14. with divers other places of the old Testament concerning ceremonial pollution; whereby they will have it that this spiritual pollution is signified and shadowed forth. If (saith Haggai) one bear holy flesh in the skirt of his garment, and with his skirt do touch the bread or the pottage, or the wine, or the oil, or any meat, shall it be holy? And the Priests answered and said. No, 14. Then said Haggai. If a polluted person touch any of these, shall it be unclean? and the Priests answered and said, it shall be unclean?  
I answer: prove and make it plain to us: 1. That by touching, is signified our mutual partaking in these holy things, or in true divine worship, 2. That this polluted person doth signify an open wicked man in the Church. Prove (I say) these to have this resemblance, as your interpretation and application of them implieth, and I will confess, that you do not misinterpret & misapply these Scriptures, as you do the rest here. But if herein you fail: neither this Scripture, nor any of this kind will avail you at all. Concerning the first of these, you say: And this touching, figured our fellowship together in the Church, as the Apostle showeth: 2. Cor. 6.14, 15, 16, 17. 
Communion of Saints 469.  I deny this, and affirm that this place of Paul proveth no such thing. The Apo: persuading the Saints at Corinth, not to join with their neighbours (who were heathens and Idolaters) in their false and Idolatrous worship, nor in any of their pollutions, no, not so much as with their bodies, though they kept their spirit pure unto the Lord, useth this phrase in the Law, touch no unclean thing: not meaning thereby to teach what this touching figured, but the Corinthian saints that they might no way partake nor have any thing to do, more nor less, soul nor body with the Idolatrous worship, or any other pollution of theirs. Now what manner of proof and argument is this? We may not at all partake with Idolaters in their false worship; not somuch as touch it with a finger: Ergo, not with the open wicked in true divine worship. If we communicate with Idolaters in false worship, by touching that impure worship, we ourselves shall be made impure; touch it not therefore; come not at it: Ergo, if we communicate with the open wicked in true divine worship, we and that worshtp shall be made unclean. These two conclusions are your positions, and the two Antecedents are Paul's: Let the Reader judge of the consequence. But let us come to the other thing here to be considered: that is, whom the man that was ceremonially unclean did signify. You will not say (I know) the open wicked man, but the sinner, without any such limitation or restraint. Whereupon (by your exposition) this followeth: That the sinner, or man spiritually unclean, defileth the holy things of God, Word, Sacraments, and Prayer, and they that communicate with him therein are likewise defiled: as the man ceremonially unclean polluted whatsoever things he touched, and they that touched him were unclean. But this inference is false, because without any such pollution we may communicate wi●h hypocrites, who be sinners, and therefore this your exposition from whence it is inferred, is false. In this strait, you have no other refuge but this. That by the unclean man under the law was signified, the open wicked man, or known sinner. Which I desire, you would hereafter prove unto us, for we will take nothing of your word. In the mean season this I say unto you: that had you or should you yet consider, that howsoever the wicked (whether openly or secretly wicked, for all is one) polluted indeed the holy things of God, it is unto themselves only, and not to others, according to this Scripture: unto them that are defiled, 
Tit. 1.15.  and unbelieving, is nothing pure: you would never trouble the Church of God with this impure doctrine. This testimony of Titus you produce for yourselves, and it maketh against you. 
Communion of Saints 133. Communion of Saints 464. 1 Cor. 5.6. Gal. 5.9.   
Answerable hereunto be your other testimonies of holy writ, and namely this so frequent with you: a little leaven leaveneth a whole lump. For the Apostles meaning is not that a few, or one known wicked man, by his open sin doth pollute the Word, Sacraments, and the whole assembly, they be coming guilty of sin, and so defiled: 1. Because they have religious communion with him, 
Paral. 71 72. 73  2. Because by this communicating with a known sinner in d●uine worship, they do approve of his sin, and thus consenting thereto become accessary unto it. This Paul meaneth not, when to the Corinthians he saith; A little leaven leaveneth the whole lump: but this, that the heinous and notorious sin of one. (much more of divers) when for the same the party is not censured, (as it was for a time with the incestuous person) is enough by his evil example and impunity, to encourage and draw others to do the like. In this sense is the open sin of one when it goeth unpunished, in danger to spread and infect others as doth a little leaven sour the whole lump. And in this sense the open sin of a man may be said to defile others, in being an occasion to others to commit the like, than I say it may be said to defile. But we must know that it is not only the sin, but the impunity also thereof, that causeth this defilement we speak of. I do also acknowledge, that the open sin of a man, and impunity thereof, defileth them that have authority and power to punish the delinquent, and do it not: that is, maketh them also guilty of sin, or to partake in that sin. If I should reason with you after the same manner, and from the same or like ground that you do, sure you could not choose but see the vanity of this your argument. In the fifth to the Gallathians the Apostle hath the very same words that he hath in this 5. to the Corinthians. A little leaven leaveneth the whole lump: but in another sense. For in the Epistle to the Gallatians by leaven, he meaneth false doctrine: Whereunto Christ also compareth it, saying to his Disciples, Beware of the leaven of the Saduces and Pharisees. He now that will argue as you do, 
Matth. 16.6.12.  may from hence conclude, that one point of false doctrine in a Sermon sowers the whole: and one false line in a book be it never so large, marreth and defileth the whole Treatise, so as Christians should abhor to read it. And why? Because a little leaven, that is, a little false doctrine, leaveneth the whole lump. In the 5. of Matthew the true Ministers of Christ are by our Lord compared to salt, where he saith to his disciples. Ye are the salt of the earth. From hence one may as well prove, that such a Minister doth sanctify a whole congregation of wicked men: as a little salt seasoneth a pot full of pottage. Thus do you argue when you s●y, that a known wicked man in a Church, is to the whole Church, as a little leaven in the dough, is to the whole lump. But cease I advise you in the fear of God to pervert this and such like proverbial speeches. A little leaven leaveneth the whole lump: a little coloquintida mars a potfull of pottage: Dead flies cause to stink, and putrefy the ointment of the Apothecary, Which are so usual with you: Thereby to prove that all is polluted, all nought in our Church, worship, leyturgy, and ministry: because some things therein are amiss. Thus one might easily prove that in the Church of God, all things have been polluted and nought in all age's precedent, for as much as some things have ever been amiss in the Church. The rest of your testimonies for brevity I omit.  
I will not proceed to show further the vanity of this your reason, but in stead thereof will argue against your position. For if that be false, your reason also is nought. Besides, the arguments I will use serve likewise against your reason of pollution: if the Reader please to apply them that way: Thus than I reason against you.  
With all in the visible Church it is lawful to communicate in divine worship.  
But in the visible Church there be open wicked.  
Therefore with open wicked it is lawful to communicate in divine worship.  
The proposition is manifest, and such as you yourselves do teach.  
The assumption I have already proved, and that at large: where I show that in the visible Church there have been from time to time, and so will be to the end of the world open wicked men, etc. My second argument is this. With such as Christ hath bid, or permitted his people to communicate in divine worship, we may lawfully have religious communion.  
But with notorious wicked men, to wit, the Scribes and Pharisees, Christ hath bid or permitted, his people to communicate in divine worship.  
Therefore we notorious wicked men, we may lawfully have religious communion.  
The proposition is clear. The assumption is proved in the 23. of Matthew: The Scribes and Pharisees sit in Moses seat, whatsoever they bid you observe, that observe and do. My third argument followeth.  
With such as Christ and his Apostles did communicate, the faithful may lawfully communicate.  
But Christ and his Apostles did communicate with open wicked men.  
Ergo, with open wicked men the faithful may lawfully communicate.  
The proposition, or first part of this argument needeth no proof. The assumption is hereby strengthened, in that jesus and his Desciples had religious communion with the jews. Their Sinagogus they did usually frequent. 
Luke 2.41.42. and 4.15. john 7.8.10.14 and 18.20. Acts 3.1. & 13.5.14.42. Communion of Saints 328. Counterp. 9  Unto their solemn feasts held at jerusalem they did go, as the quotations in the margin do show. This also yourselves confess, saying: Christ often visited the Temple, and Synagogues, & also his Disciples: And again, Christ and his Apostles communicated with the Church of the jews. But generally the Jews at that time were openly wicked: with open and known wicked persons therefore it must needs be, that jesus and his Disciples had religious communion.  
That generally the Jews, even that whole nation, (though not every particular person therein) was in the time of Christ, and his Apostles after him notoriously wicked, it remaineth that I do prove. As the Scripture speaketh, 
Isa. 24.2.  so ordinarily it falleth out: like Priest, like people. But the Priests than were notoriously wicked, as often hath been showed in the Scribes and Pharisees. Therefore if not all, yet most of the people. This is also confirmed by that speech of the Baptist: 
Matth. 3.10.  Now is the axe put to the root of the trees: therefore every tree which bringeth not forth good fruit, is hewn down, and cast into the fire. In that he threateneth present destruction, temporal and eternal to this people, it doth argue their intolerable wickedness; that they were altogether barren, unfruitful, and rotten trees, fit for nothing but the fire: and that their wickedness was such, so universal and so great, as the land could not bear, but was ready to spew them out, as a man doth that which his stomach abhorreth. Shall I not visit for these things saith the Lord? jer. 5.9. What were the things for which God must needs judge his people in jeremiah his time? The prophet declareth a little before. Ye shall be torn in pieces, because your trespasses are many, and your rebellions are increased. To the former expostulation the Lord addeth another, Shall not my soul be avenged on such a nation as this? Whence we may gather, that the Lord than useth in judgement to visit, and not to take vengeance of a people, when they are become such, and so vile, that he cannot (as it were) endure or forbear them any longer. Which is confirmed by the destruction of the old world; of Sodom and Gomorah, and of the Canaanites, Perizites, Hiuits, etc. 
Gen. 6.7. & 15.16. & 18.20.  Whom God did not judge till their wickedness was full. These things well weighed together with the fearful destruction that befell the jews according to this denunciation of john, not long after the death of Christ: we cannot deny but that which is recorded of the people of Sodom and Gomorah may be truly said of the jews in Christ's time and his Apostles, that they were exceeding grievous sinners, and their cry was come up before God into heaven.  
He came (saith john) unto his own, meaning the jews, 
john 1.11.  and his own received him not. here is an universal rejecting or contemning of Christ by the jews offered to them in his own ministry, in the ministry of john the Baptist, of the 12. Apostles, and of the 70. Disciples. All which preached thus: Repent, for the kingdom of heaven is at hand. 
Matth. 3.2. and 4.17. Mat. 6.12.  Notwithstanding this gracious offer of salvation, and kingdom of heaven by Christ I●sus; so that they would repent and believe in the Messiah, by whom they should have entrance into heaven, behold, th●y continued in th●ir sins and infidelity. Is not here a sinful nation indeed, and a people laden with iniquity, that not withstanding the great and mighty means the Lord used to convert and save them, by Preaching and miracles, would yet remain in their sins? nay, is not here open wickedness, and that universally in this people; in their general contempt of Christ, and love of earth above heaven? yea of those that seemed to receive him; who professed faith in him; flocked after him into the wilderness, and every wheere, so as he and his Disciples had no leisure to take meat for them, as though they had forsaken all to follow him. For mark what our Lord himself saith of them: 
joh. 6.26.27.  Ye seek me not because ye saw the miracles, but because ye eat of the loaves, and were filled. If the best and holiest of this people, (here one, and there one excepted) were thus profane, with Esau preferring a mess of pottage, before the heavenly inheritance: how profane, how notorious vile and abominable were the rest and worst of the jews? And surely had they not been such as I speak of, they had never killed the Lord of life: his life, doctrine and miracles considered. The people thus generally being wicked, and f●w righteous to be found: how can it be but in such a swarm of wicked persons, where iniquity had over spread the land, there were very many, yea abundance of open known wicked? whom those few godly at that time living, such as joseph, Mary, etc. knew as well to be wickd, as a man knoweth the right hand from the left.  
Hereunto add that which our Lord himself saith of this people. Whereunto shall I liken this generation? it is like unto little children which sit in the markets, and call unto their fellows, 17. And say we have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented, 18. For john came neither eating nor drinking, 
Ma●th. 11.16.  and they say he hath a devil, 19 The Son of Man came eating and drinking, and they say behold a glutton, and a drinker of Wine, a friend of Publicans and sinners: but Wisdom is justified of her children: here our Saviour by a comparison declareth that this people or nation of the jews (a few of God's Elect among them excepted, called the Children of Wisdom) did not only neglect or contemn his own ministry, and john the Baptist but did besides blaspheme and speak evi l both of john and of himself. Of the one, that he was a glutton, a drinker of wine, and a friend of sinners: and of the other, that he had a devil. here be horrible sins committed openly in the view of all men, and with an high hand, and that not by a few, but generally by the nat●on of the jews, in the age and time wherein jesus lived on earth. Were not the jews then generally in the days of Christ openly wicked? This considered, was it possible that either Christ jesus, or his Disciples and the faithful then living, could either celebrate their solemn feasts in jerusalem, or frequent their Synagogues, and not have religious communion with open wicked? And no less vile and abominable was generally this people after Christ, in the days of the Apostles: did not they cause grievous persecution against those few amongst them that confess Christ? did not they furiously run upon Stephen and stone him, as men thirsting after his blood, and the blood of the Saints? Who vexed the Church, killed james, imprisoned Peter, and would have slain him also, 
Act. 7.57. & 12.13.  had not the Lord miraculously delivered him? Not Herod so much as the jews. For it is said, that what Herod did, it was to please the jews. The jews also were they that persecuted Paul from City to City, 
2. Cor. 11.24.  so as no where wheresoever he came he could be quiet for them, as appeareth in the Acts of the Apostles. Of the jews he was beaten with rods; of them five times he received 40. stripes save one, by them also was he stoned. But what needs more proof of this, seeing the Apostle saith expressly as much of them. The jews have both killed the Lord jesus, and their own Prophets, and have persecuted us, and God they please not, 
1. Thess. 2.13.  and are contrary to all men: 16. And forbidden us to preach unto the Gentiles that they may be saved, to fulfil their sins always: for the wrath of God is come on them to the utmost.  
Who seethe not that the people generally of England at this day are not worse, and more notoriously wicked then were the jews in the days of Christ and his Apostles: yea, God forbidden they were altogether so vile and abominable as they. Did Christ jesus now and his Disciples communicate with the jews in divine worship, notwithstanding in their public assemblies there were present, and could not otherwise but be present, many open wicked? and may not the faithful communicate in divine worship with us, because there be some open wicked in our assemblies? yea, consider further with me, that as in the days of Christ and his Apostles, so in all ages the godly, have had religious communion with the open ungodly: as Abraham & the Church in his house with Ishmael, Isaac, and the Church of God in his house with Esau, and so forward I might go. This is hereby manifest also, in that the faithful in all ages had, and lawfully might have religious communion, with all the members of the Church, whereof some ever were open wicked. Why then may not the godly at this day have communion in divine worship with the open ungodly? in saying that the godly, and the holy things of God are defiled, by communicating with open wicked: do you not thereby condemn all the assemblies of the Saints in all ages: and bring pollution upon them and the worship they offered to God: seeing in the said assembles they did communicate with open wicked? 
Prou. 17.15.  If to condemn one man for doing that which is lawful, holy, or just, though ignorantly, is abhominatin before the Lord: much more is it an abomination before God to condemn the generation of the just, for doing that which is lawful, holy and good, though it be done ignorantly.  
Thus we see that these are two palpable errors. 1. That the faithful may not join with the open wicked in the worship of God, or have any holy communion with them, 2. That the faithful communicating with such, both they and the holy things of God are thereby polluted: But answer me. Are none such as these, no known or open sinner to be found in other reformed Churches? you will not say it: if you do, you speak that which is notoriously false. Do the open wicked leaven, and sour the Churches in England, as a little leaven doth the whole lump of dough, and at length because they are not cast out nullify the same, and have not their presence and in being in the Church of Scotland, France, and the Low-countries, the like effect? yes verily: So that then all the reform Churches are false Churches, as well as ours. And concerning this I challenge you all: if you gainsay it, I will prove it to your reproach. Thus you condemn the living and the dead, and all men beside yourselves. Your Church and Church assemblies are holy, pure, and undefiled: so in them there is not a known wicked man. But all other for as much as in them there are some known wicked, they are polluted, unholy and profane, and all religious exercises performed in and by them.   

CHAP. VIII. The arguments of the Brownists, whereby they would prove our Church to be a false Church, and the answer unto them.  
WE have heard of sundry false doctrines and errors concerning the visible Church, that they whom we call Brownists do hold, and the confutation of them. And therein we have heard of two of their principal reasons which they use against our Church, to prove that it is a false Church, and therefore not be communicated with. Both the said arguments are contained in and grounded upon their description of a visible Church: which foundation of theirs being already overthrown, (I mean the falsehood of their said description being made manifest) their arguments as the building erected thereupon must needs 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 answer thereunto, I refer the reader to that which is said before in the beginning of the 9 Chapter.  
The second reason is this.  
Argument, 2 Every true vis. Church is a separated company of righteous men, and not a confused and mixed company of people, consisting of good and bad:  
The parish assemblies in England are not separated, but confused & mixed companies, consisting of men good and bad:  
Therefore the parish assemblies in England are not true vis. Churches.  
Again thus you reason.  
Whatsoever assemblies have in them as members thereof many open and known wicked, the same are false visible Churches.  
The parish assemblies in England have 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 have formerly alleged & produced out of your own books. To each of which, and the several parts of them I have already returned answer at large, the sum whereof here followeth.  
Answer: The Proposition or first part of these two Arguments, (being the same in effect) we deny and affirm that they are palpably false, so as he who is blind may grope and feel it, if he will but reach out his hand. And I cannot but admire that any of understanding should once doubt thereof: considering they be so manifestly repugnant to the holy Scriptures, and so easy to be convinced by the estate of the Church in all ages. And this I have made manifest before: whereunto I refer the Reader for his full satisfaction therein. What your confirmations be of these Propositions, we have likewise heard, and an idle tautology it were to repeat the same in whole or in part. As for the Assumption of them both (being likewise in effect the same) whereupon you so much insist, you had done well to have saved your whole labour, and never have troubled the world with so many idle lines, serving to no purpose. Who ever denied either of your Assumptions? Why then do you prove, and at large, that which we deny not? If these arguments of yours be aught: then are all the reformed Churches, false Churches. For they are not separated companies of righteous or godly men, wherein are not open wicked; but have in their Churches many known ungodly: and this they themselves do and will freely acknowledge and confess. Nay, hereby you condemn all the Churches that ever were in the world. For there was never vis. Church wherein all the members thereof were so qualified as you require and no open wicked to be found in it. Your third reason followeth.  
Argument, 3 Whatsoever 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. Prove this your Proposition and we will grant you the conclusion. And that therein you may not err nor wander out of the way: you must first know, that that is a right Constitution which in all things agreeth with the word: And that a Church rightly constituted which is framed and ordered in all things to that straight rule. Nothing concerning the Constitution must be wanting which God in his word requires; nothing superfluous or redundant, but in every thing according to the pattern. When ye have performed this, than I will prove that the Church of the jews in the days of Christ, and his Apostles was a false Church: and so by consequent Christ jesus himself, and his Apostles did communicate with a false Church, and in a false worship. Beware therefore I advise you beforehand what you do. To the aforesaid arguments, M. Ainsworth hath added divers in his Counterpoison, which here I will set down, and return answer unto them. The first is this.  
Argument, 4 Every true Church is the body of Christ, and hath him for the head thereof: for it is written, 
Counterp. 127.  God hath appointed him over all things, the head of the Church, which is his body. Ephes. 1. 22.2● and again, to the Church of Corinth it is said, Ye are the body 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 useth against our Churches and Particular Congregations: Your Parish assemblies have not Christ for their head: Ergo, they be false churches. 
Parallels 87.  Ephe. 1.22.23.  

1. Cor. 12.27. Gal. 3.16. Ephes. 5.23.  We answer that these and all other places of holy writ, wherein Christ is said to be the head of the Church, or the Church is said to be his body, that by Church we are to understand that society we call the invisible Church, or company of believers, which be a part thereof: or if in any of them we may understand the vis. Church, it must needs be spoken in respect of them therein that are of the invisible Church, which cometh all to one. And thus Christ jesus 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 far blinded as to teach, that 
a Confession of faith 10. & 52. & 58. & 68 Apology 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, respect, or restrain. For show me one line in all your books tending this way. And here behold the absurdity of your Proposition: Every true Church is the body of Christ: meaning every true particular visible Church or congregation: whereupon followeth, that how many particular Churches there be, so many bodies of Christ; and so you make a monster of Christ. But how monstrous soever this is you will prove it, and that by Scripture. For it is written (say you) God hath appointed Christ over all things the head of the Church, which is his body. Ephes. 1.22.23.  
I answer. You speak of every particular visible Church, and the Apostle here of the invisible Church, which is Catholic or universal: part whereof is now in heaven, and part on earth, as verse 10. For confirmation whereof also serve these words▪ verse 22. God hath appointed him over all things. How maketh this Scripture then any thing for you? The invisible Church and company of the Elect is the body of Christ: Your proposition is: Every true particular visible Church is the body of Christ. These are different propositions, and every babe may see, the former of these is no proof of the latter: and that the former being true, this latter may notwithstanding be false, That this Scripture is to be understood of the invisible Church it is manifest by that hath been said: Also, by the words next following in verse 23. which is his body, even the fullness of him that filleth all in all things. Whereby we learn, that without the Church here spoken of, Christ jesus doth not account himself full, perfect, and entire: but as it were maimed, even as a head without a body. Such is his love to this church, and high account of it. But this fullness to Christ doth the invisible Church bring: Of the invisible church therefore doth the Apostle here speak. And mark how neither of the first words of your Proposition are used here by Paul. He saith not every Church, as you do, which might seem to have implied that he had spoken of the vis. Church or Churches: nor true Church, which had made it clear on your side: For true cannot fitly be said of the invisible Church, forasmuch as there is no false invisible Church. Only the word Church, he useth without any such addition, which word in holy writ is indifferently used for the invisible, and visible Church, as before I have showed: and here for the invisible, as the reasons aforesaid do manifest. This Scripture therefore is perverted by you, and maketh nothing for you. But be it granted that Paul speaks 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 help you: seeing the visible Church cannot be said to be 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 understand these Scriptures of the visible Church, as you will have it, mark how your argument must be framed.  
Every 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 have been composed, and what is wanting, is to be understood: and then we answer you, by denying your assumption, and do affirm 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 sense also as well as in the former, the same may be said of us that Paul said of the Corinthians, Ye are the body of Christ and members for your part. And here I cannot choose but wonder at the extre●me folly of this ma●: Who proving 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 us, and prove tha● they are not the Body of Christ, nor have him for their head, in stea● thereof he doth direct it (to use his own words) to our profane people: 
Counterp. 128  mockers and contemners of Religion, that blaspheme God and his holy name even in the streets as they walk: such as call themselves the damned crew, Familists, Atheists, and all other sorts of miscreants and wicked livers. These children of wrath, (saith he) this sinful generation, cannot possibly be members of the Body of Christ, nor have him for their head; seeing they are not partakers of his life and spirit, nor called to his faith; neither admitteth he any such unto him, until 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 abominable members of Satan. Light and darkness, heaven and hell, will as soon be united together. And in this path do t●ey all tread.  
Thus can I prove that the church of the jews, as in other ages, so namely in David's time, and in Isaiah his time, was a false Church: for as much as the jews than were a profane people, 
Isa. 2. 3●  mockers and contemners of Religion, etc. Of the Church in the one of these times this complaint was taken up: Ah, sinful nation, a people lad●n with iniquity, etc. And of the other this: Help Lord, for there is not a godly man left, etc. These children of wrath, (might I now argue with you) this sinful generation could not possibly b●e members of the body of Christ, nor have him for their head: and therefore was not a true, but a false Church. And mark here gentle Reader I pray thee, how this man affirmeth: first, That all of the visible Church are members of the Body of Christ. Secondly, (but more truly) that all the members of the body of Christ, are partakers of his life and spirit: so as whosoever doth not participate with this life and spirit, is no member. But with this l●fe and spirit the invisible Church only, and company of the Elect (I mean so many of them as are effectually called) do partake, as before I have proved: Therefore not the visible, but the called of the invisible Church are members of the body of Christ, and make that body whereof jesus 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 only of godly or righteous men indeed, or if you will of the Elect alone. For saith he, all the members of the true visible Church, are members of the Body of Christ, not dead, but living members, partaking with the spirit and life of Christ: But no reprobate, hypocrite, or wicked man is a living member of the Body of Christ, partaking with the spirit and life of Christ: Therefore none such are of the true visible Church. Again, only the Elect, and sincere or truly godly are such living members. Therefore only such (by your wise doctrine) are of the true visible Church. Moreover observe here, that by this man's doctrine in the true visible Church there are no children of the devil. For saith he▪ Christ hath no concord with Belial, therefore not with his children: Again, All the members of the true visible Church are members of Christ his glorious Body: But the dead, stinking, and abominable members of Satan, are not members of Christ's glorious Body: therefore not of the true visible church. Whereupon followeth that all of the true visible Church are the children of God, and so heirs of salvation: for if children, heirs: And particularly that Cain, Ishmael, Esau, Saul, Absalon, judas, 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 have no children of belial; no dead, stinking, and abominable members of Satan, members of the true visible Church, but require that all the members of the visible Church, be members of the glorious Body of Christ, having him for th●ir head: f●r which cause you condemn the Church of England for a false Church, because in it there be many dead and rotten members: tell me (I say) in your next Treatise, first: whether this reason of yours proves not (as is in part aforesaid) as well the Church of the jews in Christ's 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, judas, and the rest above named, were living members, partaking of Christ his life and Spirit: or dead, stinking, and the abominable members of Satan: And this latter being true, which you cannot deny, whether dead, stinking, and abominable members of Satan have not been members of the true visible Church: seeing these were no better members, and yet were all of the vis. church. Mark also how in the former words he requireth faith and repentance in every member of the visible Church. And so he doth a little before. The people of England in the beginning of Q. Elizabeth's reign, 
Counterp. 127.  did not enter into the church by repentance & faith in Christ, but by the commandment of the Magistrate, were compelled unto the Church, Sacraments, and ministry. Now the Magistrates law cannot work faith in any: 
Ephes. 2.8. Rom. 10.17.  seeing faith is the gift of God, and by his word only is wrought in man's heart. I have told you before, and now tell you again, that not faith and repentance, but the profession of these, is necessary to the making of a member of the visible church: and that thereunto the Magistrates law and authority will draw and persuade men. Had you and the rest of your society learned this, you would never then have required these graces, nor such holiness (at least external) in all the members of the visible church as you do. But it is no marvel though you requ●re faith and repentance (not in the judgement of charity, but in deed and verity) in every member of the visible Church, 
Communion of Saints. 321.  and tell us else where, that this is the door 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 mystical body, and partakers of his spirit and life. For no unbeliever and impenitent person is member of the mystical body of Christ. You now that require true faith and repentance in every member of the visible Church, say, whether any of the visible Church can be damned. For the Scripture saith, He that believeth is saved already; hath passed from death to life. And that If the wicked return from all his sins which he hath committed, and keep all God's statutes, 
Ezech. 18.21.  that is, If he repent, he shall surely live, and shall not die.  
After many frivolous lines tending hereunto, that there is peace and agreement between Christ, and all of the visible Church: That in the Church, among the members thereof; there is no hatred or enmity, both which are palpably false, you drawing to an end of the proof of your Assumption, use these words following. By this it may appear, that Christ is no head of such Antichristians, 
Pag. 130.  nor of any other profane wicked worldlings; seeing his spirit gives them not life and motion, but they are carried by the spirit of Satan that possessed them: neither can they be knit unto him by joints or bands, as all his body and members thereof are: Therefore (saith he) the Church of England is not the true Church of God.  
Thus the second time you tell us, and truly, That Christ his body, and all the members thereof, have his spirit giving them life and motion, whereby as by joints or bands they are knit unto him the head: But (again say I) the called of the invisible Church only have this spirit, by this spirit are knit unto the head Christ: They therefore only are the body of Christ, and to him united as the head. Again, many of the true visible Church, (that I say not the greatest part thereof) have not this spirit causing in them this life and motion, thereby also as by joints or bands knitting them unto Christ the head, but in stead thereof are carried by the spirit of Satan that possesseth them, as hath often been showed: Many therefore of the true visible church, are not members of Christ's body. And therefore also the church of England, may be a true church, notwithstanding there be many in and of it, who be not the members of Christ's body, led by his spirit, but profane wicked worldlings, carried by the spirit of Satan that possesseth them. You who teach that in the true visible Church there be no profane wicked worldlings, none that are carried by the spirit of Satan possessing them, and for this cause, will have it to be a false church: answer me I pray you: First, whether the Scribes and Pharisees were prophane, wicked, and worldlings: 
joh. 6.70. and 13.25.  and whether they were carried by the spirit of Satan, yea or no: and namely judas, whom jesus calleth a Devil, and of whom it is said, that Satan entered into him. Secondly, whether all the devils children, be not carried by his spirit. And let this suffice for answer to your first argument. The second followeth. Argument, 5  
Every true Church of God hath Christ for the Mediator and Advocate of the same. For it is written. There is one God, 
Counterp. 132.  and one Mediator between God and Man, which is the man Christ jesus. 
1. Tim. 2.5. 1. joh. 2.1.  And if any man sin, we have an Advocate with the Father jesus Christ the just: Neither is there salvation in any other; for among men there is given no other name under heaven, whereby we must be saved. Act. 4.22.  
But the Church of England hath not Christ for the Mediator and advocate of the same:  
Therefore the Church of England is not the true Church of God.  

Parallels 86.  In like manner M. Smith reasoneth against us: The true Church hath Christ for their Mediator: But your assemblies have him not for their Mediator: Therefore they be false Churches.  
Answ. I answer: True it is that Christ is the Mediator and Advocate of every true Church, that is, of every several congregation or company of true believers: but that he is such to every true visible Church, as you mean, I utterly deny. And grant that it might be said, That jesus is the Mediator and Advocate of every true visible Church, it must needs be in respect and with relation had to them who be of the invisible Church: which makes nothing for you, nor against us. Your Proposition therefore is false, neither do the testimonies alleged by you confirm it. They only prove, that Christ jesus is a Mediator between God and man, and an Advocate to the Father for him. Who in their wits but you and your Disciples, by (man) in Timothy will understand the visible Church; or every true visible Church; and not rather the invisible Church, and all of mankind who be of Gods elect, whose alone Mediator and Advocate jesus is. The Papists may more probably by (man) understand all mankind, and make jesus the Mediator of all men, as they affirm that he died for all men, than 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 john avail you. For neither doth he say, That Christ is the Advocate of the visible Church or of every true visible Church, which is that you are to prove, and make your unadvised Reader believe you do prove, when you do nothing less. Nay, your Proposition may be convinced by this Scripture, so far is it from confirming and strengthening of it. For whose advocate 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 only for the sins of the Elect or invisible Church, which yourselves will not deny: Therefore the Advocate only of the invisible Church, and consequently not of the visible. When john had said that jesus Christ is our Advocate, he addeth, And he is the propitiation for our sins, 
1. joh. 2.2.  and not for ours only, but also for the sins of the whole world If by the whole world you understand the whole visible Church, as by your alleging of this Scripture for proof of your Proposition you seem to do, you must needs do, or else cry peccavi, for alleging it, then will the whole Christian world reject this your exposition. And know ye that that which is h●re said by john is as true of the whole world, as of the whole vis. Church: and that Christ is and shall as soon be a propitiation, and advocate for the sins of the whole world, as an Advocate for the whole visible Church. The truth than is that by (world) here is meant, all whosoever in the world believe in Christ, jews or Gentiles; or all Gods elect throughout the whole world. For their sins Christ jesus is said to be a propitiation, and for them only is he an advocate. And this is confirmed by Paul. Rom. 8.33. Who shall lay any thing to the charge of Gods chosen? It is God that justifieth. Who shall condemn? 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 society, as only for them) Christ died, and rose again and maketh request also for them. If now one ask the question, for whom Christ d●ed, for whom he rose again, and for whom he maketh intercession: the answer is ready, for Gods chosen, which be th●y we call the invisible Church. But you give us an other answer, and say he is the Advocate and maketh intercession for the visible church. You may as well and truly say, that Christ died for the visible church. For by this Scripture it is clear, that he is an Advocate and maketh request to God his Father for them for whom he died. But he died, 
Confession of faith 26.  say you elsewhere, for the elect only: therefore as Advocate he maketh request only for the elect. And by consequent jesus is not the Advocate of the vis. church, as you teach: except the vis. church be the society of the elect, and the visible, and invisible church be all one. 
Verse 20.  In the 17 of john our Saviour saith, I pray not for these alone, meaning the eleven Disciples, but for them also which shall believe in me through their word: But the elect and invisible church only believe in Christ, 
Tit 1.1 Act. 13.48.  whereupon faith is called the faith of Gods elect: and in the Acts it is said, As many as were ordained to eternal life, believed: Therefore the elect and invisible church only have Christ jesus for their Advocate. Thus we see your first proof of the Proposition maketh nothing for you, the second greatly against you, helping to convince you. Let us now here your third and last testimony, taken out of Act. 4.12. Neither is there salvation in any other, for among men there is given no other name under heaven, whereby we must be saved. Here is no mention of the vis. church, nor yet of Christ's Mediation, nor intercession, but only of salvation by his means. How can this Scripture then make for the confirmation of your Proposition? But happily you will have it, That Christ is likewise the Saviour of the visible church. For I am very sure that whose Mediator and Advocate Christ jesus is, their Saviour he is, and giveth salvation to them all. But (say you) he is the Mediator and Advocate of the vis. church. Therefore he is the Saviour of the vis. church, and giveth salvation 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 Advocate of the same, is likewise false. For the whole company in England that by faith are united unto Christ, and by love one unto another, and they only, are the church of England: and all such have Christ for their Mediator & Advocate. As for the wicked they are as S. john speaketh, 
1. joh. 2.19.  among us, but not of us; in the church, but not of it: as the tars that grow in the field, and among the wheat, are notwithstanding your commingling wheat, 
Counterp. 132:  nor so to be called. But by Church here as before in your proposition, very ignorantly you understand the visible church, and with many words go about to prove, That the vis. church of England (if I may so speak) hath not Christ for the Mediator and Advocate of the same. Here you tell us again, of them among us, who be profane, scoff at repentance, and scorn at all admonition, despise wisdoms counsel, and such as reprove, they turn again, and rend them. And as in the prosecution of the former Argument you prove, That such vile men are not the body of Christ, neither have him for their head, so here that jesus is not the Mediator and Advocate of such, but of a more holy society. In like manner you deal in your three other Arguments following. Argument, 6.7.8. Every 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: Therefore the church of England is not the true Church of God. This which I have contracted into one, you make three Arguments of: and the Assumption of those three you prove in that manner you do the two former Assumptions: wherein you might have saved a great deal of labour, se●ing we all confidently hold, That the vile and abominable among us, 
Mat. 13.25.  are not of the church of England▪ but tars sowed among the wheat by the enemy, while men slept. And therefore we account them not the body of Christ, nor to have him for a Mediator, and Advocate, and for their King, Priest, and Prophet? What mean you then at large to pursue the proof of that we deny not? But I will be more wise than spend any more time in answer to your reasons. Only I will show, That Christ jesus is not the King, Priest, and Prophet of the vis. Church, Generally I prove it thus.  
Whose Mediator Christ jesus is, their King, Priest, and Prophet he is:  
But Christ jesus is the Mediator only of the elect, or invisible Church:  
Therefore only of the elect or invisible church is Christ jesus, King Priest, and Prophet. And consequently not of the vis. church. Or thus.  
The Proposition of these two Arguments, is hereby plain, in that these are the parts of Christ his mediation. The Assumption needs no proof. That this you here teach is false, may further be proved by your own 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, he doth apply and make effectual his priesthood: Them likewise he governeth by his word and spirit; them he defendeth, specially from all spiritual enemies, and them he will exalt to the communion of his eternal kingdom. But Christ died for, and maketh intercession, he also applieth his priesthood only to the elect, governeth by his Word and Spirit, defendeth, and thus highly exalteth the elect alone, ●s might be made evident out of the sacred Scriptures if it need: Therefore he is King, Priest, and Prophet only of the elect and invisible Church.  

Counterp. 147  This may be proved also by M. Ainsworth's own words: Thirdly, saith he, the Church of England hath not Christ for the King thereof, because the people of that Church were and are (even by the confession of our adversaries) of all sorts of people, as well wicked as godly, and sins of all sorts do abound and reign among them, that if the good laws of the common wealth did not repress them, there would be no living in peace among them. Such profane worldly people, are not the subjects of Christ, his kingdom is not of this world, neither is it for the open wicked, but for the repentant and believing, for the poor in spirit, the meek, the merciful, the persecuted for righteousness sake, not for persecutors, haters, and contemners of the truth. In which words you frame us this reason against yourselves.  
Christ is not King of a profane worldly people, neither are such his subjects but only of an holy and heavenly people, of the repentant & believing, of the poor in spirit, the meek, the merciful, the persecuted for righteousness sake:  
But the elect and invisible Church only are this holy and heavenly people, etc.  
The Elect therefore and the invisible Church only are the subjects of Christ, and have him for their King.  

Pag. 148.  Again say you a little after. If they had Christ for their King, his truth, his word, would make them free, he would make them also Kings and Priests unto God his Father: that howsoever the suppressing & abolishing of this unruly Hierarchy with their many abominations is to be left unto the Magistrate who only hath power from God to execute this vengeance, yet every man should deliver his own soul, abstaining from error, false worship, superstition, popish thraldom, & all other evil whatsoever, though with affliction, bonds, banishment, etc. and stand fast in the libertio wherewith Christ hath made him free, without yoke of thraldom. For he will reign in the midst of his enemies. Satan and sin he hath subdued, as for himself, so for all his people and subjects, whom he hath redeemed out of all Satanean & Babylonian bondage, that sin should reign no more over them. Thus I from hence argue against you.  
They who have Christ for their King, his truth doth make them free, he makes them also Kings and Priests unto God his Father:  
But Christ performeth this to the elect and invisible church only, as is plain by those two testimonies yourself quote in the margin, joh. 8.32. Reu. 1.6.  
The elect therefore and invisible Church only have Christ for their King.  
Secondly.  
Their King Christ jesus is, who abstain from error, false-worship, and all other evil whatsoever, delivering thus their own souls:  
But the elect and invisible Church only abstain from every evil way, and deliver their own souls:  
Therefore the elect only have Christ jesus for their King.  
Thirdly.  
They only are the people and subjects of Christ, and have him for their King, for whom he hath subdued Satan and sin, and whom he hath redeemed out of all Satanean bondage, that sin should reign no more over them:  
But Christ hath subdued Satan and sin, only for the elect and invisible Church, and them alone hath he redeemed out of all Satanean bondage, that sin should reign no more over them:  
Therefore the elect and invisible Church only are the people and subjects of Christ, and have him for their King. Thus what you build with the one hand, you put down apace with the other. 
Ephes. 4.8.11. Heb. 3.6.  Yet do not I deny that Christ hath appointed the offices, and officers, and given laws to the vis. church, by and according to which only it ought to be governed, & that in th●s respect he is the only King thereof. Also, 
Mat. 28.18. Reu. 17.14.  in that all power is given unto him in heaven, and in earth, and is King of the whole earth, being King of Kings: thus likewise he is King of the visible church. And as King, he defendeth it from the enemies thereof for his own glory and name that is called upon 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 reign over them neither regard his laws 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 do affirm. Come we now to the second part of the aforesaid proposit on, 
Counterp. 141.  and to M. Ainsworth his 4. argument.  
Every 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 do thus make manifest. If Christ jesus be the Priest of the visible Church, than Christ died for the visible church, and maketh intercession for all of that society: for doubtless he performed all the parts of his Priesthood, for them to whom he is a Priest If Christ now died for the visible church, than all of the visible church shall be saved, and none of them damned: for Christ's death shall be effectual to save all those from perdition, for whom he died, Who shall condemn (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 aforesaid inference is false, seeing there be many reprobates of the visible church, for which Christ neither died nor maketh intercession: and therefore is that false from whence it is inferred & deduced: Nay I will disprove this by your own words. In the 32. p. of your confession of faith, thus you writ. Touching his Priesthood Christ hath appeared once to put away sin, by the offering of himself: and to this end hath fully performed and suffered 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 himself taken away the sin of the Elect only, and reconciled unto God only the Elect, then is he the Priest only of the Elect, or invisible church:  
But Christ in that he was a Priest hath by the oblation of himself taken away the sin of the Elect only, and reconciled to God only the Elect:  
Therefore Christ jesus is the Priest only of the Elect, or church invissible: and by consequent not of the vissible church, as you affirm.  
The Proposition is so clear in itself, that it needs no proof The Assumption is proved by your own confession: Though you do not use this word (only) yet must it necessarily be understood. This yourself, also M. Ainsworth do further confirm, 
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 unto God, are not presented and offered unto him by Christ, neither is this Church reconciled unto God by him, from hence also I argue thus.  
Whose spiritual sacrifices Christ doth present and offer unto his father, their priest he is.  
But the spiritual sacrifices of the elect and invisible church only doth Christ present and offer unto his Father.  
Therefore Christ is the Priest of the elect and invisible church only.  
Again.  
To prove that Christ is the prophet of the invisible church, this (in a word) may suffice: To what societ e soever he is king a●d priest, to the same he is a prophet: But to the invisible church only he is a king and priest: Therefore a prophet, the Proposition needs no proof. The Assumption hath already been proved. This likewise may be confirmed by your own lines, and therefore I may well be sparing of mine. 
Counterp. 139.  Moreover the church of England wanteth part and communion with Christ in that prophetical office, which he hath imparted to his people, namely power and freedom to witness, profess, practice and hold forth the word of life, and all that Christ hath commanded. 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 whatsoever which hath power and freedom to witness, profess, practice, and hold forth the word of life, and all that Christ hath commanded, to them only is Christ a prophet.  
But this power and freedom hath the invisible church only:  
Therefore of the invis. church only is Christ a Prophet.  
The proposition is your own. The assumption is very clear: for though all of the visible church, and many reprobates have power to profess, yet only the Elect have the ability to practise the word of God, and to observe all that Christ hath commanded: that is, earnestly endeavour to observe and keep the commandments of God & Christ in all things: which is that we call evangelical obedience. This obedience whereof our Lord speaketh, Mat. 28.20. Teaching them to observe all things whatsoever I have commanded you, is proper (I say) to the elect, and cannot fall into any reprobate. But these words of jesus you understand of the polity of the church, and being general you restrain to all things concerning ecclesiastical government. Whereupon it is that in the words immediately following the former, you tell us of admonition, reprehension, and excommunication, and not a title of any other commandment of Christ. But how do you prove this to be the meaning of jesus: Till you be able to make this manifest, which I think will never be: I for my part will reject this your gloss, and understand this Scripture more largely. And here in the end of my Book may that justly be retorted upon M. Ainsworth, which he unjustly in the beginning of his Counterpoison doth avouch against us. 
Counterp: epist.  I have also produced their own testimonies against them, that the Saints on earth may say: Their rock is not as our rock, even our enemies being judges. 
Deut. 32.31.  And if they will yet resist, the world may see, they are condemned by themselves.  
For these reasons you condemn our churches, and hold them to be false visible Churches: whereupon you do separate. It had been fit you had better informed yourselves in the doctrine of the Church, and learned first what a true vis. church is, and what a false: and to have been able to discern and put a difference between the invisible, and vis. Church, and the Scriptures concerning them, before you had thus presumptuously taken upon you to condemn our congregations to be false Churches. My brethren you take to much upon you. You condemn and speak evil of those things ye know not. See to it. Remember also that this definitive sentence you have given of our churches is not in a corner, where some few only might hear, and spread the same: but in the streets, yea in the high street, among the press, and entering of the gates, or rather upon the house top, (as Absalon abused his father's concubines) so as whosoever hath an ear, except he stop it, cannot choose but hear it, both in this age present, and in the ages succeeding. O that you were wise to consider of these things.  
To the aforesaid arguments M. Ainsworth addeth two other, which he inferreth upon the former, ●nd as a building erected upon this foundation, That our church is a false church. The drift of the one is to prove, That men ought to separate from our Church and have no communion 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 do not mean to answer the said Arguments: for that is needless: considering what a sandy foundation they stand upon, as appeareth by the aforesaid tractate: but will only retort them upon themselves,  
That Church (says he) which is not the true Church of Christ and of God, 
Counterp. 150  ought not by any true Christian to be continued or communicated with; but must be forsaken and separated from, and a true Church of God sought and joined unto, where Christ and salvation by him, may undoubtedly be had. Because we are willed to abstain and separate from the false Church, 2. Cor. 6.14.17. Reu. 18.4. Hos. 4.15. Isa. 48.20, jer. 51.45. Zach. 2.6.7. 1. Cor. 10 20.21. etc. We are willed also to seek and join unto a true Church. Deut. 12.5. Song. 1.6. jer. 50.4.5. Isa. 65.9. Psalm. 26.5.6. & 87.2.5.6. Act. 2.47.  
But the Church of England is before proved not to be the true Church of Christ and of God: Therefore it ought to be separated from; and a 
* To wit theirs for none other I dare be bold to say do they hold for a true Church, if they which freely profess what herein they thi●ke.  true Church sought for▪ and joined to, of such as would be saved.  
This I return upon 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 we are commanded to abstain and separate from a false Church only, 2. We are commanded to seek and join unto a true Church:  
But the Church of England is before proved to be a true Church:  
Therefore the Church of England ought to be continued and communicated with; and must not be forsaken and separated from:  
His other Argument concerning our Ministers is this.  
These Ministers which have and execute the ministry of a false Church, are not the true Ministers of Christ, and consequently not to be heard or obeyed as Shepherds of ourselves. Because the ministery of a false Church, must needs be false also, seeing the Church having no interest in Christ, can have no interest in a Christian Ministry. Besides Christ hath given his ministery to his own Church only, Ephes. 4.11.12.14.15.16. 1. Cor. 12.27.28. See also, joh. 10.1.4.5. Act. 20.28. joh. 21.15.16.  
But all the Ministers of the Church of England, have and execute the ministery of a false Church; for so by the former arguments that Church is proved:  
Therefore they are not the true Ministers of Christ, and consequently not to be heard or obeyed as Shepherds of our souls.  
Hereupon I reason thus.  
These Ministers which have and execute the Ministry of a true Church, are the true Ministers of Christ, and consequently to be heard and obeyed as Shepherds of our souls. Because the ministry of a true Church, must needs be true also: seeing the Church having interest in Christ, hath interest in all the gifts he bestoweth upon his church, and hath therefore interest in a Christian ministry. Besides, Christ hath given his ministry to his own church, so that Christ's church is not destitute of his ministry: Ephes. 4.11. & 1. Cor. 12.28. etc.  
But the Ministers of the church of England, have and execute the ministry of a true church; for so by the former arguments contained in the 8. Chap. of this Book that church is proved:  
Therefore they are the true Ministers of Christ, and consequently to be heard, or obeyed as shepherds of our souls.  
To this argument, (and demonstration as M. Ainsworth thinketh) he addeth this Epiphonema: For the further descrying of the false ministry of this church, I refer thee (good Reader) to a Treatise lately published entitled, Reasons and Arguments proving that it is not lawful to hear the ministry of England. And to another heretofore published, called a Treatise of the Ministry of the Church of England. And thus endeth he his Treatise.  
I answer, that to these Reasons and Arguments, M. Wutton hath returned an answer, and sent it over to M. johnson the Author of them about three years since, expecting a●l this while his reply. But hitherto we hear of none, and it is very likely never shall. If not justifying your Arguments, you proceed still to avouch, that our ministery is a false ministery, notwithstanding the vanity of your Arguments to this said purpose be discovered, your consciences convinced, and mouths stopped: all the world may plainly see you neither love, nor contend for the truth: but love more the praise of man, then of God, and therefore do contend.  
Thus much of the Church, and of the different points between us and you eoncerning the same. That little which is here said of our Ministry, is (as you may se●) upon occasion and by the way. Truly I much desired to have added something here in defence of our Ministry, and answer to your sophisms: but for divers reasons whereof some be mentioned in the epistles dedicatory, I thought good to forbear, and at this present to say no more.   

CHAP. IX. How the Separists to justify their separation from the Church of England, do shamefully pervert the holy Scriptures.  
AS for the proof of the particular points wherein we and you of the separation do differ, you shamefully abuse and pervert the sacred Scriptures, even all of you without exception, as manifestly appeareth by the premises: so in the main difference, concerning the separating of yourselves from our church, you do the like, whereof I will give the Reader likewise a taste. For the justifying of their separation, they allege divers places of holy Scripture, and specially three, which they take to be very pregnant for them. One of them is taken out of the 19 Chapter of the Acts of the Apostles. The words be these. 
Vers. 8.  Moreover he (that is Paul) went into the Synagogue, and spoke boldly for the space of three months, disputing and exhorting to the things that appertain to the Kingdom of God, 9 But when certain were hardened and disobeyed, speaking evil of the way of God before the multitude, he departed from them, and separated the Disciples, and disputed daily in the School of one Tyrannus.  
We answer: These men from whom Paul and other Christians separate, were open contemners, nay blasphemers of the way of God: Because of this open contempt of theirs, for it is said, they spoke evil of that way before the multitude: the Apostle durst not Preach the word of God unto them, neither could have done without sinning against God: for our Saviour hath forbidden to give that which is holy unto Dogs, 
Matth. 7.6.  and to cast pearls before Swine. And lest we should think this were only true of private admonition or reproof, we may remember that to the 70 Disciples he giveth the same commandment concerning public teaching: saying to them when he sent them forth to Preach by two and two: 
Luke 10.10.  But into whatsoever City ye shall enter, if they will not receive you, go your ways out into the streets of the same, and say, Even the very dust which cleaveth on us of your City, we wipe of against you. Except therefore we be such despisers as these, this Scripture maketh not for their Separation, but is misapplied and wrested by them: And notwithstanding S. Paul with the other Christians did well in separating from them aforesaid, they do sinfully in departing from us.  
Another testimony of Scripture, and of all the most usual and principal, they take out of the 6. Chapter of the second Epistle of S. Paul to the Corinthians. 
Vers. 14.15.  Be not unequally yoked with Infidels; for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath the believer with the infidel? 16. And what agreement hath the Temple of God with Idols? for ye are the Temple of the living God: as God hath said, I will dwell among them, and walk there: and I will be their God, and they shall be my people, 17. Wherefore come out from among them, and separate yourselves saith the Lord: and touch none unclean thing, and I will receive you, 18. And I will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Thus endeth the 6. Chapter, and thus far do the Separists coat and urge this Scripture, but no farther. But hereunto let us add the first verse of the 7. Chapter: for that maketh greatly for the right understanding of this Scripture. Seeing then we have these promises, dearly beloved let us cleanse ourselves from all filthiness of the flesh and Spirit, and finish our sanctification in the fear of God.  
By these words of the Apostle it should seem that sundry Christians in Corinthus (according to their accustomed manner before the time of their conversion) went sometimes to their idols Temples, where were nothing but gross and heathenish Idolatry, and their with their neighbours, who were heathens and infidels, did join together in their idolatrous worship; or at least in their holy feasts, (as is said 1. Cor. 8.10.) which they did celebrate to the honour of their Idols, and so were d●fi●ed with the worship of idols: thinking with themselves that they might lawfully join with them in external idolatry, and thus far yield with their bodies, so long as they kept their souls pure to the Lord. The Apostle hearing of this great corruption among many others, telleth them that they must withdraw themselves from this idolatrous worship, and defilement, and separate themselves: For they cannot worship God and the Devil, they are so contrary one to another, even as light and darkness: But if they thus worship idols, they worship the Devil, and therefore so doing they cannot worship God. That they who worship idols do worship the Devil, he hath showed them in his former Epistle in these words: What say I then? That the idol is any thing? 
1. Cor. 10.19.  Or that that which is sacrificed to idols is any thing? Nay, but that these things which the Gentiles sacrifice, they sacrifice to Devils, and not unto God: and I would not that you should have fellowship with the Devils. Ye cannot be partakers of the Lords Table, and of the table of Devils. And whereas they excused this fact of theirs thus, (as sundry do their going to Mass at this day) that now they went not with this mind as sometimes they did, to give honour to the idols; for they knew well that an idol is nothing, that is, that there is not any Godhead in an idol, and therefore did keep their souls pure from all pollution, he answereth, that they whom God vouchsafeth this honour to be his children, must keep themselves pure not only in soul, but also in body, 
1 Cor. 6.20.  called h●re fl●sh: glorifying God in their bodies and in their spirits, for they are Gods, that so they may be wholly pure. Thus we see the occasion, the scope and drift of the Apostle, and the true sense and meaning of these words. Whereby we learn, That the worshippers of the true God, may not communicate with heathens, and infidels in their idolatrous or idol worship, which is no better than the worship of the Devil. And to apply this: That a Christian at this day being in Turkey, may not partake with them in their worshipping of Mahomet: or being among heathens join with them in their heathenish and idolatrous service. Which maketh nothing for their separating from us in the worship of the true God, because of some corruptions therein. Except it be all one when external worship in part is corrupted, as in some matter of circumstance or ceremony, and when it is corrupted in the whole substance and body thereof: which no man sure in his wits will affirm. These men in alleging this Scripture for the justifying of their Separation, do compare and equal, first, our public worship of God, with the Idolaters of Corinthus their public worship. Secondly, those Idolaters with us. And except there be a likelihood and equality between these worships and worshippers, this place of holy Scripture they pervert and abuse: because otherwise it proveth not their Separation to be lawful. Let us therefore see the sweet harmony that is between these things and persons. We in our Churches or Church-assemblies worship the true and living God, and (touching the substance) according to his word. We in our Temples have the Word of God read, and as sound interpreted and ●ightly applied as either is, or ever hath been in Christendom since the Apostles days: with great power, fruit, and efficacy in the hearts of the hearers, so as sinners are thereby converted from going astray, themselves being judges. We in our public assemblies call upon the living God, and that only in the name of jesus Christ: and do receive only the Sacraments which the Lord jesus hath instituted. But the Corinthians in their Temples fell down before their Idols, which were representations of their feigned gods; prayed before them, and to a false God; and together with their Idols worshipped the Devil, as we have heard. And as for these Corinthians they were all Heathens and Infidels, void of all knowledge, and profession of the true Religion: whereas we all profess the true religion, and many of us (through the grace of God) walk according to our ho●y profession. Considering then the great difference and inequality between us and them; our worship & theirs, it may very well be, nay is lawful to communicate with us in divine worship, and yet utterly unlawful to partake with such gross Idolaters as these Corinthians in their worship. And what an absurd kind of reasoning is this: We may not join with Heathens and Infidels in their idol-worship, and service (indeed) of the Devil: Therefore not with Christians in the worship of the true God corrupted. This testimony of the Apostle proveth only this Antecedent, or first part of this reason: and the conclusion here is that which (in the general) you infer of this Scripture. Look well I beseech you in the fear of God of this consequence, and consider of the lightness and vanity thereof. To allege this Scripture or any such like for the proof of the aforesaid conclusion, and the justifying of your separation, is a very childish part, and to no purpose, and yet there is not any thing more usual with you. If you will write and speak as beseemeth but men, and to the point in hand: show us where the Apostle moveth the Christians in Corinthus or elsewhere, which were more holy and sincere than the rest, to separate from the other Christians, because of some corruptions in the external worship of God. And this may abundantly suffice for answer to this your second testimony of holy Scripture. Wherein I have been the larger, because the wise and considerate Reader may from thence receive an answer to the third place of Scripture here alleged by you taken forth of the 18. Chapter of the Revelation, where thus S. john speaketh. 
Verse 2.4.  And I saw another Angel come down from heaven, and he cried out mightily with a loud voice, saying, it is fallen, it is fallen, Babylon that great City, and is become the habitation of Devils, and the hold of all foul spirits, and a cage of every unclean and hateful bird. 4. And I heard another voice from heaven say, Go out of her my people, that ye be not partakers of her sins▪ and that ye receive not of her plagues. Both these Scriptures teach and persuade though by divers reasons one & the same thing: that is, That we must separate and go out from idolaters, and not communicate with them in their idolatrous or idol-worship: and therefore one and the same answer may serve them both. They differ only in this, that the one speaketh of heathen, the other of Antichristian Idolatry, and idolaters condemning all communion with them in external worship. And hear that which before we have heard we must again remember, and not forget: That it is one thing when the worship of God is corrupted in the substance and whole body thereof, as it is in the better of these worships, and another thing when it is corrupted in part, as with human ceremonies or ordinances of lesser moment. With the former of these kinds of worship we may have no communion, which these two places of holy Scripture do directly prove, but nothing else: With the latter kind (of which our worship is) we may lawfully communicate. Thus we see how the principal testimonies which out of the sacred Scriptures the Separatists produce to warrant their separation are falsely applied, miserably wrested, and perverted by them. The scope with the true sense, applied to a l●ke case, is a true allegation of Scripture; else it is but a wretched abuse thereof, as one saith very well.  
Nay, you have so accustomed yourselves to sin in your allegations and quotations of Scripture, that oftentimes when you have the truth in hand, and go about to confirm that by Scripture, you are then also faulty herein, whereof I will give you and the Reader a taste.  

Princip. and Infer. 12.  The means (say you) of salvation are: the Word, Sacraments, Prayers, Censures, and the ordinances of Christ for the dispensing of them all. Rom. 3.2. & 4.11. Luk. 19.46. Mat. 18.15.17. Act 2.42. 1. Cor. 11.23.26. Mat. 28.19. Psal. 149 6.9.  
Who considering these manifold testimonies can otherwise think, but that this proposition in every part thereof is sound proved? I deny not, but acknowledge this to be an undoubted truth, but only take exception against your manner of proving it. You are to prove here, and pretend to prove, first, that the word is a means of salvation. To this end you send us to Rom. 3.2. Unto the jews were committed the Oracles of God. Is not here a goodly proof of the aforesaid Proposition? Tell me, I pray you, whether any place in Scripture wherein mention is made of the word of God, be not as good a proof as this produced by you. Had you quoted joh. 5.39. Search the Scriptures, for in them ye think to have eternal life: Or, 1. Pet. 1.23. Where the word of God is cal●ed immortal seed: Or 1. Cor. 1.28. & 21. It pleaseth God by the foolishness of preaching to save those that believe: Or any such as these, whereof there be store in the book of God: then had your allegation b●en pertinent, where now they be frivolous. And what mean you to omit these witnesses which would speak materially and to purpose, and instead of them bring forth such as do not say a word for you. It argueth that there is not that fear in you of taking God's Name in vain, and of doing the work of the Lord negligently that should be. In like manner you deal in the other parts of this position. For whereas you should prove, that the Sacraments are a means of salvation, and the like by prayer, and censures, you send the Reader to some pla es of scripture, where there is mention indeed of a Sacrament, of Prayer, and of Censures, but not a word there to prove them to be the means of salvation. Such as these are a l the quotations you have for proof of your opinions.  
The way or door (say you) whereby both members and officers enter in is Christ, that is, the way taught by Christ in his word, 
Pag. 13,  joh. 14.6, & 10.3.7.9. & 17, 17. Mark. 13.34.37. Hereby you intimate that for as much as we walk not in this way, nor enter in by this door, members into communion, and officers into offices, therefore our people are not in communion, or be not members of true visible Churches, nor our Ministers Ecclesiastical Officers, but mere private. That in this way we walk, and enter into the Church and Ministry by this door, it hath touching the former of these been already made manifest. True it is that in neither of these we have walked, or do with that strait foot we should, and that in them we bewray human frailty: but such as through the mercy of God in Christ, nullifies not our Church and ministery: no more than jacob's infirmities in the way he walked to the blessing, hindered him of the blessing: Or his faulty entrance into the married estate with Leah, made a nullity in their Matrimony, so as they lived perpetually in adultery.  
And seeing I am fallen into this point, of your perverting and abuse of Scripture, and got into this field, (a large one I confess, and able to tire a horse) I will go a few steps, or paces further therein. I take no exception against this position, but your proofs thereof. In joh. 14.6. I am that Way, that Truth, and that Life: Our Saviour speaketh of the way to Heaven, that by him we must come thither, if ever we will be there; That by him we must have life eternal, else we die eternally. This to be jesus his meaning we may easily see by the dependence of this verse with the former. Christ foretelling his Disciples of his Passion then approaching, and of his going to Heaven, to prepare a place for them, useth thereupon these words: And whither I go ye know, and the way ye know. Thomas answers Lord we know not whither thou goest: how can we know the way? jesus replies, I am that way: meaning that leads to Heaven, which is the place whither I go. This is the right sense and meaning of this Scripture. For our Saviour returning a direct answer to Thomas, and therefore concerning that way which leadeth to the place whither he was now going, which was Heaven, it must needs be that he speaketh of the way to Heaven. What mean you now speaking of the way, or entrance into the visible Church, to coat this Scripture for confirmation thereof? In the way jesus here speaketh of, the Elect only and the invisible Church doth walk: for to them alone he is the way. In the way you speak of, the visible Church, the reprobate as well as the Elect do walk. All that walk in the way jesus speaketh of, shall be saved: But many of those which tread the way you speak of shall be damned. Christ jesus then & you speak both of divers societies and of divers ways. Indeed you speak of a way, and here that word way is used. Is that enough? If I were to prove, that by Christ jesus as by a door we must enter into Heaven: and for proof thereof should allege, Gen. 6.16. The door of the Ark thou shalt set in the side thereof: Or Gen. 19.6. Then Lot went out at the door unto them and shut the door after him: all men would laugh at me. Be not offended with me. Thus M. Smith deal you, M. johnson, Ainsworth, Robinson, and Barrow full often in your allegations of Scripture. There is nothing more usual with all of you then this, to understand that of the visible Church, which by the holy Ghost is meant and spoken of the invisible Church, or some members thereof. here is Church, and Church; but different Churches, and Societies: members and members, but of divers bodies: and therefore the Scriptures concerning one, make not at all for the other. Your quotation of joh. 17.17. Sanctify them with thy truth; thy word is truth: is idle, and to no purpose. jesus speaks there of his eleven Apostles, (as is evident by the verses precedent and subsequent, specially by the 20. verse) praying for them to his Father: that seeing he was now to send them into the world, to Preach the Gospel to every creature, as h●s Father had se●t him into the world to perform the work of redemption, as vers. 18. that he would endue them with gifts of his Spirit, for the discharge of the office of Preaching, or of Apostleship. This you allege to prove, ●hat the way taught by Cbrist in his word, is the way or door whereby members are received into the visible Church, and Officers into Offices. Frame your argument, and conclude this proposition from this Scripture, and the vanity of your proof will appear. Like to this is your last testimony, Mark. 13.34.37. And those things that I say unto you, I say unto all men, watch.  
For further proof of your abuse of Scripture, your confirmation of your tenth position in the 71. Page of your Apology may suffice. To prove that the Sacraments being seals of God's covenant, aught to be administered only to the faithful, and baptism to their seed, which no Christian man (understanding this position aright) denies or doubts of, you coat above 50. testimonies of holy Scripture: and that which is worse, scarce half of them (as I verily think) do manifestly and directly prove that for which they are by you alleged. And for a trial and taste thereof, let us hear one or two of your testimonies in stead of many, as Ezek. 13.22. Because with your lies ye have made the hearts of the righteous sad, whom I have not made sad, and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life: And Revel. 17.1. Then there came one of the seven Angels, which had the seven vials, and talked with me, saying unto me, come: I will show the damnation of the great whore that sitteth upon many waters. Hereunto add, Prou. 9.1.5. Hos. 2.2.4. Ezek. 16.59.60.61.62.63. And 23.41.42. Psal. 22.30. with sundry others. These men being told of their abuse of Scripture, do utterly deny it, and cast it from them as a very slander. But how justly they are by us charged therewith, and how sinfully they stand out against it and bless themselves in that which is evil, doth partly here appear, but more fully throughout this whole Treatise.   
FINIS.