Short Treatise Against the Donatists of England, Articles answered
Article 1.
The Brow. We ſeeke aboue all things the peace and protection of the moſt high, and the kingdome of Chriſt our Lord.
G. G. The firſt Article is that which all true Chriſtians doo ſéeke indéede. But the kingdome of Chriſt, or the kingdome of God (as Chriſt ſayth) is within men: it conſiſteth in righteouſneſſe and peace and ioy of the holy Ghoſt. For the preſeruation of this, Chriſt hath ordeyned a Church gouernment. They ſinne againſt God, which doo not couet, and according to theyr calling, labour to hauehave ſo great a helpe. But to tranſport the name of Chriſts kingdome, which is chiefely Spirituall in the heart, vntounto this, which is but a part, and as though the kingdome of God could not be in any, vnleſſe they hauehave this (ſo they doo not wilfully deſpiſe it) I ſay is falſe, and the contrary to be proued by the Scriptures.
The Brow. Our Article beeing by you confeſſed to be the bounden dutie of all true Chriſtians, wee ſee not with what equitie you can in this manner cauill at our words, or with what conſcience you can miſconſtrue and conſtrayne them as you doo, ſeeking thereby to retract by ſleight, what you can not gayneſay in truth, and taking occaſion to contende about wordes, namely, the kingdome of Chriſt, you make it only inward, and vſe Chriſt like one of the Phiſitions Planetarie Signes, aſsigning to him in hypocriſie your heart and ſoule to rule, whileſt in the meane whyle you yeeld your bodyes and whole aſſemblyes to the obedience and rule of Antichriſt, making no conſcience to obey his lawes openly, and to tranſgreſſe Chriſtes, thinking belike Chriſts kingdome ſo inward and ſpirituall, as that he requireth no bodily nor outwarde obedience, or becauſe it conſiſteth in righteouſnes and peace and ioy of the holy Ghoſt, that there may be peace without righteouſnes, or ioy without peace or inward righteouſnes, where is ſuch outward diſobedience, and wilfull tranſgreſsion, &c.
G. G. I did confeſſe, and doo ſtill acknowledge, that this fyrſt Article is that which all true Chriſtians ſhould ſéeke. I hold, that Chriſtes Kingdome is chiefely inwarde and Spirituall, and that the diſcipline is but a part thereof: your ſelues hauehave repeated my words, and yet charge me, that I make Chriſtes Kingdome only inwarde, aſſigning the Soule to him, and the body to Antichriſt to be ruled. I can not but wonder at your boldneſſe in lying. You ſay, that to diſcuſſe how farre eueryevery Chriſtians calling and duty extendeth héerein, were to diſmiſſe all mine anſwers, and to plucke away the mantle of ſhame wherewith we couer our nakedneſſe, negligence, and abhominations. I meruaile why ye doo not then diſcuſſe it: for we hold, that no man is to labour beyond his calling to reforme any thing amiſſe in the Church: and when it ſhall be declared vntounto what bounds and limits the calling of priuate men is reſtrayned, I am ſure there will be no mantle nor ragge to couer the preſumptuous dealing of Browniſts, which intrude themſelues without calling. Yée let this thing paſſe therefore, and will only aſke two queſtions. The firſt is, whether any which hauehave their calling of Antichriſt, be his marked Miniſters and waged ſeruants, can truly and vprightly couet and labour for Chriſts ſincere gouernment; which is his whippe wherewith he ſcourgeth out all théeues, intruders, and idle bellies out of his houſe? The other queſtion is, whether to remayne wittingly and ſeruilely in the bondage and yoake of Antichriſt xxix. yeares, be to labour for the gouernment of Chriſt faithfully in our callings? Ye muſt graunt me ſome time to anſwer to theſe two queſtions, and that ſhalbe when you anſwer theſe two which I propound. The firſt is, whether ignorant, hereticall, and raſh Sciſmatikes be méete and competent Iudges to condemne all the learned Miniſters in a Kingdome? The other is, whether falſe and lying accuſations be to ſtand for due proofe? Ye ſéeme to graunt, that the Kingdome of God may be in the ſcattered faithfull which yet hauehave not the diſcipline: I did not charge ye with the contrarie, but only ſhewed how I did allowe the Article. Yet remember what ye doo hold in this place.
Article 2.
The Brow. We ſeeke and purpoſe to worſhip God aright according as he hath commaunded in his word.
G. G. This ſecond Article ought all men that will pleaſe God to approoue.
The Brow. This article ſay you, ought all that will pleaſe God to approoue. How then ſeeke you to pleaſe God? which continue in idolatrie, and are a miniſter thereof, which prophecie in Baal, and plead for Baal? or how approoue you it, when yee condemne vsus of ſchiſme and hereſie, becauſe we forſake your falſe and Antichriſtian worſhip, and ſeeke to worſhip Chriſt according to his word?
G. G. When yée hauehave prooued that our worſhip is Idolatrie, and that we propheſie in Baal and for Baal, let men take yée to be no ſchiſmatikes nor heretikes. But ſuch as boaſt that they ſéeke to worſhip God according to his word, and yet arrogantlye breake ſundrye ſpeciall rules thereof, cannot but in their vaine boſting be liers, as S. Iames ſaith, againſt the truth.
Article 3.
The Brow. We ſeeke the fellowſhip and communion of his faithfull and obedient ſeruants. And together with them, to enter couenant with the Lord, and by direction of his ſpirite to proceed to a godly free right choiſe of Miniſters, &c.
G. G. The third Article, if it be taken in this ſence, that ye do ſet vp a ſocietie ſeperated from all other within this land, which make publike profeſſion: then I ſée not, when yée hauehave gone by your ſelues, and ſet vp your officers, howe you will cléere your ſelues from Donatiſme. If theirs were a damnable fact which God did accurſſe, then take héed to yours. For if it can be ſhewed, that their hereſies are not holden by you, I will change my minde.
The Brow. The words of our article being, that we ſeeke the fellowſhip and communion of Chriſts faithfull and obedient ſeruants, &c. cleere vsus of all ſchiſme and hereſie, ſo farre forth: ſo that if you would conuince vsus of theſe crimes, it had been expedient you had firſt prooued your aſſemblies as they generally ſtand, by the euidence of Gods word, to be true churches of Chriſt, rightly entered and keeping couenant with the Lorde, continuing in the order and obedience of his word, &c. and that we prepoſterouſly departed from yee, & vncharitably hauehave forſaken your fellowſhip. But aſſoone as you ſhal ſhew vsus ſuch a church amongſts you, by the grace of God we will ſhew, how free we are from ſchiſme. As likewiſe when ye ſhall lay open our error vntounto vsus, how farre we will be from hereſie. In the meane time we will not ceaſe to pray vntounto God for ye, that he will not lay theſe ſinnes vntounto your charge, which in your ignorant zeale you commit, but in merciemercy ſhew ye, the fearefull eſtate ye ſtand in, and giuegive ye a heart, vnfeinedly to repent, & ſpeedely to turne vntounto him.
C. G. Your owne bare words, whatſoeuer yée profeſſe by them, cannot be ſufficient to cléere yée from ſchiſme and hereſie. I hauehave ſhewed, that our Churches are from auncient diſcent within the couenant, and that by ſuch euidence of Gods word, as no heretike or ſchiſmatike ſhall be able to ouerthrowe. I hauehave alſo ſhewed, that the ſtableneſſe of Gods couenant with the Church, is founded vponupon the frée promiſe of his merciemercy, which though we hauehave ſinned with our fathers, and doone wickedly, ſo that there hath béen great apoſtaſie in the Church, yet he remembreth his couenant towards vsus. I hauehave alſo ſhewed how prepoſterouſly ye hauehave departed, arrogating that power to Iudge whole aſſemblies, which dooth belong to the Churches of Chriſt, and without any orderly procéeding, according to the rule of the Goſpell. And moreouer, that yee hauehave moſt vncharitably and falſely accuſed our Churches. We cannot ſhew ye a church, nor any one member of a church ſo perfect, but that there be many defects and faults. A true church being ſhewed among vsus, though yee repent, yet can yee not be frée from ſchiſme, which is already committed. And touching your hereticall opinions, and groſſe errors, time will declare how well ye will performe this promiſe, not to become heretikes. I know I am in the right way, albeit I am ſo farre from running, that I doo ſcarſe créepe, I deſire the praiers of all the faithfull, that I may procéed in it. But the praier which you promiſe to make for me, is much fitter for your ſelues.
Article 4.
The Brow. We ſeeke to eſtabliſh and obey the ordinances and lawes of Chriſt, left by his laſt will and teſtament, to the gouerning of his Church, &c.
G. G. The fourth article, ought all godly men to practiſe, ſo farre forth as the limits of their calling doo extend. But let it bee ſhewed, that euer priuate men did take vponupon them to reforme when things were amiſſe in the Church, or that any of the Prophets did will them to take the matter in hand, or ſhewe your warrant that ye be not priuate men.
The Brow. This Article you firſt allowe, and after reſtraine it, to wee wot not what limits of calling. But if ye graunt it to be the dutie of eueryevery true Chriſtian, to ſeeke to eſtabliſh and obey the ordinances and lawes of Chriſt, left in his Teſtament, to the gouerning of his Church, without any altering, &c. It is as much as we indeauour or purpoſe. Otherwiſe we allow not that which the law of God condemneth, either intruſion without lawfull calling, either tranſgreſſion in calling, or preſumption aboue calling. Our purpoſe is not to meddle with the reformation of the ſtate, otherwiſe then by our praiers vntounto God, and by refraining from all things that be contrary to Gods lawes, &c.
G. G. You ſay that I firſt allowe this article, and then after reſtraine it to ye wot not what limits of calling. How is this true, when I make the reſtraint euen in the firſt ſentence? for I allowe it no further then the limites of eueryevery mans calling doo extend. It is no maruaile that ye ſay, ye wot not to what limites of calling I reſtraine it. For if yée did regarde to kéepe within the bounds of calling, yée would not thruſt forward priuate men, to doo that which GOD hath not called them vntounto. But yée plead for your ſelues, that ye do not indeuor or purpoſe any thing, beyond the limits of priuate calling. Ye allow not, as ye ſay, that which the law of God condemneth, which ye expreſſe in theſe words: either intruſion without lawfull calling, either tranſgreſſion in calling, or preſumption aboue calling. If yée could ſée it, you doo héere, as it were, put the halter about your owne neckes, and about the necks of all Browniſts: for yee ſtande to this, that the lawe of God condemneth intruſion, without lawfull calling, and preſumption aboue calling, and I wiſhe no ſharper weapon to fight againſt ye withall. But you thinke ye are well enough yet for all this, for ye do not purpoſe to meddle with reformation of the ſtate, but by praier to God, and refraining from eueryevery thing that is contrary to Gods law: And this is commaunded all men that will ſaue their ſoules: All are willed to come out of Babilon. Héere is a poore ſhift: hauehave yée no other way to plucke of the halter, which yee put about your owne necke then this? I graunt it is the dutie of all men, aſwell priuate as other, to obey Gods voice, which calleth them out of Babylon, and to ſeperate themſelues from falſe worſhip I adde further, that euen in the true Church, it is the dutie of eueryevery priuate man, in all humble and peaceable manner, to kéepe himſelfe vnpolluted, from thoſe corruptions and abuſes that créep in. But doo you procéed no further then thus? HaueHave ye not profeſſed in the third article, that ye will procéed vntounto a godly frée choiſe of Miniſters and other officers? Doo ye not in this profeſſe, that yée ſeeke to eſtabliſh the lawes of Chriſt, to the gouerning of his Church? Is this no more, but to obey the voice of God, calling vsus out of Babylon? Ye go beyond the common ſaying, GiueGive ſome an inch, and they will take an ell. For God hath not called nor ſent yee to performe ſuch a worke. I hauehave before layd open your foule ſlaunders, wherewith yée accuſe vsus, that our worſhip is idolatrous, and Antichriſtian. But admit the Church of England were Babilon, and the ſynagog of Antichriſt, and that yée hauehave but obeyed the voice of God, in ſeparating your ſelues, which is a worke of priuate men: Yet who hath giuen ye the power & authoritie to chooſe and ordeine Miniſters, to ſet vp and eſtabliſh publike gouernment? I would know this of ye, whether it be a leſſe worke to repaire a decayed place of a building, or to build the whole frame? whether it be leſſe to ſwéepe the houſe, or to ſet it vp? It is the leſſe to repaire, and the leſſe to ſwéepe, all men will graunt. Then I reaſon thus, priuate men hauehave not authoritie, nor ought not to take vponupon them ſo much as to cleanſe Gods houſe from abuſes, or to repaire the ruynes thereof: how much leſſe ought they to take vponupon them to ſet vp the whole frame? You meane not to medle with reformation of the ſtate, but ye will erect a ſtate and gouernment: for is not the power of the Church both publike and great? Ye will not daube the walles of Antichriſt, nor build Iericho: no in déede ye are ouerprowd to be dawbers or to repaire: ye will erect the Altar, and build the Temple in Ieruſalem, ſuch worthy men muſt hauehave a new building of their owne. Thus may all men ſée, that ye confeſſe, the lawe of God condemneth intruſion without lawfull calling, and preſumption aboue calling, and yet ye take vppon ye being priuate, and thruſt forward other priuate men vntounto the chiefe publike worke vnderunder the heauens: but more of this in the next Article.
Article 5.
The Brow. We purpoſe by the aſsiſtance of the holy Ghoſt, in this faith and order to leade our liues: and for this faith and order to leaue our liues, if ſuch be the good will of our heauenly Father, &c.
G. G. If men hauehave the truth, it is good to ſtand vntounto it to the death, rather then to deny it, as our Church in the ſame eſtate it is now in, yéelded many bleſſed conſtant Martyrs. But if a man hauehave not the truth, it is great obſtinacie to die for it, as ſundrie Anabaptiſts, and other Heretikes hauehave ſhewed by theyr dying. EueryEvery true Chriſtian will rather die, then denie the diſcipline which Chriſt hath left: but you muſt ſhewe that God commaundeth priuate men to ſet it vp.
The Brow. The word of God and your owne mouth hauing approued our deſires in theſe Articles, we can not be moued with Satans old temptation, to doubt of the Lords vndoubted truth, or call his commaundements into queſtion, with if it be the truth, &c. Neyther can we be remoued with that old Popiſh reaſon ye bring of certayne bleſſed Martyrs that dyed in this eſtate your Church is now in. This is not to approoue the ſtate of your Church by Chriſtes Teſtament: which vntil you do, though all the men in the world ſhould both dye in it and for it, yet could they not iuſtifie that God condemneth, &c.
G. G. How the word of God and my mouth approoueth your moſt wicked intruſion without calling, let eueryevery wiſe man iudge.
Yee call it an old Popiſh reaſon that I bring of certayne bleſſed Martyrs which dyed in the ſtate our Church is nowe in. If you had no more frenſie in yée then my reaſon hath Poperie, it were much better for yée. Let vsus ſée howe you or any Browniſt is able to anſwere it. That Churche which is of the Deuill, and hath not the truth, but is Antichriſtian, can not bring foorth and nouriſh vp children to God: But the Church of England in the eſtate it is now in, brought foorth and nouriſhed vp children to God, ſéeing it yéelded many bleſſed and conſtant Martyrs: Therefore the Church of England in the eſtate it is in, hath the truth, and is not a falſe and Antichriſtian Church. When you hauehave ſhewed that a falſe Church can bring foorth and nouriſh vp true children to God, yée may well ſaye that this is not to prooue our Church by Chriſtes Teſtament. If yee can not prooue that, ceaſſe to cauill. Yée denye them not to be bleſſed Martyrs, but yee ſay, that they dyed not in our Church, nor for our Church. Ye ſpeake confidentlie: but in the confirmation of your ſpéech, yée ſhewe your ſelues moſt fooliſhe. For yée ſay, they dyed not in our Church, béeing through Gods great merciemercy depriued and diſgraded by theyr enemies. All the Martyrs were depriued by theyr enemyes of theyr liues, they could not depriue them of theyr faith, nor of the truth which they had learned before from the mouthes of Gods Miniſters in our Church. What were they all diſgraded of? doo yée take it they were all members of the Synagog of Antichriſt, or ſtoode for any dignities or priuiledges in that fellowſhip, vntyll theyr enemyes thruſt them foorth? Then yée ſay, they dyed not for it, but for the truth of Chriſt. How will you ſeparate things as contrarye, which doo ſtand well together? they dyed both for the truth of Chriſt, and for our Church: they conſtantly gaue teſtimonie to the truth, and were content to indure any torments to confyrme theyr Bréethren in the ſame, and therein may be ſayd to dye for the Church. I doo not meane that eueryevery thing which they allowed, muſt néedes be good, for they had theyr errors and imperfections. Neyther doo I reaſon after this ſorte, as though the Martyrs ſhould dye for eueryevery order and obſeruation of our Church, they dyed for the ſubſtance of that faith and woorſhip which our Church mayntayneth. And (as I ſayd before) you muſt prooue they were not begotten to God by our Church, or elſe confeſſe our Church to bée the Spouſe of Chriſt. Doubtleſſe, if our Church did not bring them foorth, and nurſſe them vp to God, they were deceyued, and departed out of the worlde ſuch babes, that they tooke a wrong woman for theyr Mother, for they tooke our Church to be theyr Mother. But you hauehave another Anſwere, and that is, that thoſe Martyrs neuer reſiſted the truth béeing ſhewed them, nor neuer yéelded vntounto any yoake or corruption which God gaue them ſight of, contrarie to theyr conſciences, as yée ſay we doo in theſe dayes. Then the difference will fall out betwéene them and vsus, that they offended of ignorance, and ſtoode vnderunder Antichriſtes yoake, yea, ſome of them muſt be Antichriſt himſelfe, in as much as they were Byſhops, and yet Gods true Church. For, yée ſay, they were faithfull in that little light, and wée offende of knowledge, and therefore can not be the true Church.
Your confeſſing them faithful in that little light, & ſo Gods Church vnderunder the ſame gouernment we be, which ye tearme Antichriſts yoake, doth quite ouerthrowe all Browniſme, make what difference ye can betweene them and vsus in truth, yet ſhall it appeare, that of neceſſitie graunt them to be the Church, ye muſt confeſſe ours. If ignorance excuſed them, ignorance ſhould excuſe many among vsus, ſéeing there be multitudes in the land profeſſing the Goſpell that are perſwaded we hauehave the truth, and be in the right way both in doctrine and gouernment. And againe, ye are much deceiued, if ye ſuppoſe that eueryevery Chriſtian man now hath ſo great vnderſtanding, as the chiefe of them had that ſuffered death in the dayes of Quéene Mary. Would ye hauehave men beléeue, that Browne himſelfe, and thoſe Browniſts, which take themſelues his equals, hauehave greater light then eyther Ridley, Cranmer, Howper, Bradford, Philpot, Taylor, and other had? when the learnedeſt in theſe dayes are not aſhamed of thoſe woorthie men, but acknowledge them as excellent Diuines? How abſurd a thing is it, that ignorant blinde Schiſmatikes, full of fantaſticall and hereticall opinions, ſhould boaſt of theyr great light in compariſon of theirs? Now we come to the laſt poynt of all, and one of the greateſt. I ſayd, ye muſt ſhewe that God commaundeth priuate men to ſet vp diſcipline. As it ſtandeth ye greatly vponupon, ſo ye doo apply all your force héerevnto: and in verie déede looke to it, for if ye be weake in this, and can not ſhewe good warrant, all men will ſée that your preſump ion againſt the holie ordinance of God, is moſt vile and damnable: let vsus ſée then how this queſtion will be concluded. Firſt, ye ſay, God in his lawe commaundeth eueryevery one to ſéeke the place where he putteth his name. Chriſt in the Goſpell commaundeth to ſéeke the kingdome of God, and to take his yoake vppon them, &c. I aunſwere, that if a man from theſe places ſhoulde conclude, therefore priuate men are commaunded to preach the word, and to adminiſter the Sacraments, it were ridiculous: and yet ye may, as well as to ſay, that therefore they are to reforme, to eſtabliſhe, or to ſet vp the diſcipline. Your next reaſon is drawne from the nature of diſcipline, in that it is perpetuall. Indéed the ſubſtance, and eſſentiall forme of diſcipline are perpetuall: and there be circumſtances in it which are variable. And thus a man may reaſon: there is a diſcipline giuen by Chriſt, which is not variable: therefore the authoritie neglecting it dooth offend, and the Church hath wrong, where it is not eſtabliſhed: but to ſay, that therefore méere priuate men are to eſtabliſh it, is without anye good warrant. For when any thing is doone that ought not, or anye thing let paſſe, which ought to bee doone in the Church and common-wealth, and ſo a perpetuall commaundement of God broken: it is no warrant for priuate men to take the matter in hand, and to redreſſe. But you ſay, the Church cannot be gouerned by any other lawes or gouernement. I am of this minde, that there can be no viſible eſtabliſhed Churches, but where there are ſome rules of Chriſtes diſcipline obſerued. As if there be no Paſtors or Teachers, no flockes, no calling nor order for Preaching the word, and adminiſtring the Sacraments. But to ſay there is defect or want in ſome parts of diſcipline, or it is in ſome things corrupted, therefore it is no Church that is gouerned thereby, is very hereticall. Séeing the Goſpel preached, and imbraced with true and liuely faith, giueth the being to a church. Yea but true faith, ſaith the Browniſt, cannot be without obedience. I graunt it cannot be the Church of God, if it be wholy diſobedient, or in matters which concerne the grounds of faith and holy doctrine. I ſaye moreouer, that one part of this obedience is, that priuate men kéepe themſelues within the limits of their calling, and doe nothing but that which Gods worde dooth warrant them to deale in. Neither ought the Church to be without this diſcipline, ſaye you. I aſſent, that ſo farre as it is perpetuall, the Church cannot want any part, or hauehave it corrupted, but with iniurie and damage.
But your meaning extendeth further, as appeareth by your words. For God (ſay you) holdeth them all in the ſtate of enimies, which hauehave not his ſonne to raigne ouer them▪ And your marginall note is. If they hauehave not his Scepter of grace, they ſhall hauehave his Iron mace. Indéed, if a man could not hauehave Chriſt to raigne ouer him, nor be in the ſtate of grace, vnleſſe the diſcipline be erected, that he may be gouerned thereby, all priuate men ſhould be warranted by neceſſitie, to ſet it vp and to eſtabliſh it, if they could no where finde it already erected, where to ioyne themſelues: but hauehave yée not before againſt this hereſie confeſſed the truth in your reply vponupon the firſt article, by affirming Chriſtes kingdome to extend vntounto all ſuch as by true faith apprehend and confeſſe him, howſoeuer they be ſcattered, or whereſoeuer diſperſed, vponupon the face of the earth? If yee had not confeſſed, yée muſt néedes be driuen thereto. For yée take it, that Browniſts are Gods Churche, And yet yée hauehave not eſtabliſhed the Diſcipline. If ye replye, that yée indeuour, and are letted by force, which dooth excuſe yée before God. I anſwer, that the fetters and chaines, can no faſter binde the handes and féete of Browniſts, then the handes of priuate men are bound with the bandes of conſcience, and the feare of God, from preſuming to take vponupon them publike authoritie.
And let vsus ſée where that commaundement ye ſpeake of is giuen vntounto priuate men, as namely, that they are willed to come together, with promiſe of direction and protection, and authority, not onelyonly to eſtabliſh Chriſtes lawes and ordinances among them, but faithfully to gouerne his houſe: yée doo boldly and preſumptuouſly affirme, and can ſhew no one place of Scripture for it. Yée ſay, this aſſemblie, before they be planted and eſtabliſhed in this order, conſiſteth hetherto but of particular priuate perſons, none as yet being called to office or function? Who then hath called them together? Or being all priuate, dooth their comming together make them not to be priuate? or is not the action of many priuate men aſſembled, as priuate as of one ſeuerallye by himſelfe? Did the aſſembly of Corah & his companions any thing helpe the matter? Yee will chooſe Paſtors and Elders? who ſhall ordeine them? Doo yee euer reade of anye ordeined, but by Apoſtles, Prophets, Euangeliſts, Paſtors, Teachers, and Gouernours? Was not the power deriued at the firſt, from the extraordinarie Miniſters to the Ordinarie? If all the Browniſts in the land ſhould come together, and chooſe a Miniſter, and ordeine him, ſhould it make him anye more a Miniſter indéede before God, then if all the Apprentiſes in London taking vponupon them to chooſe a Lorde Maior of the Citie, and to miniſter an othe vntounto him ſhould make him a Lord Mayor? The Quéens Maieſtie hath granted no ſuch authority in the Common-wealth, to the Apprentiſes: no more hath the Lord God in the Church, vntounto the Browniſts. And as it is in the higher matter, ſo is their wicked preſumption more deteſtable. But ye procéed and ſay: therefore we may well conclude, that God commaundeth his faithfull Seruants, being as yet priuate men, together to build his Church, &c. Yée may euen as well conclude, as in the reſt of all your hereticall concluſions. Is it not wofull, that men ſhould be drawne into moſt damnable wayes, by ſuch blinde ſeducers, which bring not ſo much as a ſhew or colour of warrant out of Gods word, to ſet them a worke in that whereof they chéefely glorye, as namely that they will eſtabliſh Chriſtes lawes and ordinances, without altering, changing, &c? But ye alledge the examples of the Primitiue Churches (for your patterns, and warrant) which ſued not to the Courtes and parlements, nor waited vponupon Princes pleaſures, &c. What can bee ſpoken more groſſely? The holy Apoſtles were ſent by our Sauiour into al the world, furniſhed with authoritie and commiſſion to ſet vp his kingdome. The Paſtors and Gouernours ordeined by them, receiue the power, not onelyonly for themſelues, but alſo to conuey ouer vntounto others, What maketh this for priuate men? Doubtleſſe ye hauehave no patterne in the Scriptures which you follow, but of Corah, Dathan, and Abyram with their company, who cried; Are not all the Lordes people holye: euen as you Browniſts, with the Anabaptiſts crye out: Are not all the Lordes people frée? Yee hane no commiſſion from GOD, it is the Deuill that hath thruſt yee forwarde, and will yée in ſuch vile and wretched manner, pretend the examples of the Primitiue Churches? But your reaſon dependeth much vponupon this, that the Primitiue Churches ſtayed not the pleaſures of Princes. If this were granted, that princes are not to be ſtayed for, yet dooth it not follow there vponupon, that priuate men are to eſtabliſh Church gouernement: but there muſt bee ſome to doo it, which are called and furniſhed with authority from God.
Yet the queſtion dooth remaine touching Princes, whether they be to be ſtayed for? Browne maketh many arguments to prooue, that they are not to be ſtayed for, nor yet hauehave to do by publike power to eſtabliſh religion? which opinion of his, is with ſuch abridging the ſacred power of Princes, and with ſuch horrible iniurie to the Church, contrarye to the manifeſt worde of God: that if there were nothing elſe, it is enough to make him an odious and deteſtable heretike, vntill he ſhew repentance. You follow him héere, and alledge ſome reaſons which are to be conſidered. But firſt the queſtion which is generall, muſt be reſtrained vntounto the ſpeciall. We muſt diſtinguiſh: for there be Heathen and Idolatrous Kings, and there be Chriſtian Princes. Thoſe are againſt Chriſt, and theſe are for Chriſt.
When the holye Apoſtles were ſent foorth to Preach the Goſpell in the whole world, the Kings were all Heathen, and bent their power againſt them. To what end ſhould they, hauing commiſſion from Chriſt, to eſtabliſh diſcipline, ſue vntounto the Courts and Parliaments of ſuch Princes, or attend their pleaſure? The caſe is all one, where the kings profeſſe Chriſt in name, and be idolaters. As in France, the Miniſters whom God hath raiſed vp, and ſent to publiſh the Goſpell in former yeares, attended not the pleaſure of thoſe their idolatrous Kings, for the ſetting vp of diſcipline: for they might aſwell, at their inhibition, hauehave ceaſed from preaching. But where there is a Chriſtian Prince, the ſacred power of the ſword is with Chriſt and for his Church, and héere the caſe is cleane changed. For this Magiſtrate, King, or Quéene, ſitting vponupon the royall Throne, and holding the Scepter, is the chiefs and principall member of the Church. This Magiſtrate béeing Gods miniſter, and bearing the Sword to take vengeance vppon all euill dooers, Rom. 13. and to mayntayne peace with all godlineſſe and honeſtie, Timoth. 2. hath the charge and burthen not only to prouide for the bodyes of the Subiects, and theyr outward ciuill eſtate, but alſo by good ciuill Lawes, to procure the eſtabliſhing of Gods true Religion and worſhip among them, for the comfort of theyr Soules: for how ſhall he puniſh all euill, and mayntayne all Godlyneſſe by the Sword, but by eſtabliſhing Chriſtes holie Religion? Therefore this Magiſtrate is to aſſemble all the learned, the wiſe, the graue and experienced, that he may conueniently, and to hauehave it diſcuſſed by the Word of God, which is the true and pure Doctrine, and which be the rules and orders that Chriſt hath giuen for the gouernment & preſeruation of his Church. Then are Lawes to bée made (for Kings can not rule but by Lawes) to deſtroy and aboliſh all falſe Religion, Superſtition, Idolatrie, and Hereſies; and to compell all ſtates and degrées of perſons within the Kingdome, to receyue the holie doctrine and rules of Chriſt, and to walke in the ſame. This dyd the Kings of Iuda, as the holie Scriptures doo playnely declare.
Nowe if this Chriſtian Prince doo erre in ſome matters of Doctrine, or touching the rules of diſcipline, yet holding and mayntayning all the fundamentall poynts of the Chriſtian faith, ſo that there be abuſes and corruptions in the Churche, euerie priuate godlie man is to kéepe a good conſcience, not breaking the vnitie and peace of the faithfull, but not to take publike authoritie to reforme. Then yée demaund, If they ſhould tarrie Princes leyſures, where were the perſecution wee ſpeake of? Héere ye vtter a moſt beaſtlie ſpéeche. Saint Paule willeth to make earneſt prayers and ſupplications for Princes, that wee may liue in peace with all godlineſſe, 1. Timoth. 2. Whereby it appeareth, that the defence of the Chriſtian Magiſtrate is a ſingular bleſſing vntounto the Church. And you take it, the Croſſe of Chriſt is aboliſhed, vnleſſe the Magiſtrate be prouoked, and doo perſecute. The faithfull doo beare the Croſſe of reproches and afflictions vnderunder the moſt Godly Kings, who yet in dutie are vppon knowledge to redreſſe it. Do yée thincke the Godly did not beare the Croſſe vnderunder King Dauid, who was not frée himſelfe? Or would yée hauehave no peace by Chriſtian Kings? If your meaning be not ſuch, why doo yée vtter ſo wicked ſpéech?
Then yée ſay, we make Chriſt attend vponupon Princes.
I anſwere, that Chriſt hath ordinarie Miniſters, if theſe be ſlacke, when he will hauehave hys woorke doone, he can and hath rayſed vp extraordinarie workemen. If his Kingdome lye waite, doth that warrant priuate men to ſteppe foorth, and to reforme or eſtabliſhe? Or ſhall Chriſt bée brought to ſtoupe vntounto Princes, if euerie Schiſmatike intrude not himſelfe to runne when GOD hath not ſente him?
There be certayne Anſwers which go vnderunder the name of Henry Barowe, where béeing demaunded whether the Quéene may make Lawes for the Church which are not contrarie to the Word of God? The Anſwere is this, I thincke no Prince, neyther the whole world, nor the Church it ſelfe, can make any Lawes for the Church, other then Chriſt hath left in his Word.
This ſéemeth vntounto ſimple men a verie ſound Anſwere, drawne from two firme principles, the one, that there is but one Law-giuer, which is God: the other, that he hath by Ieſus Chriſt giuen full and perfect Lawes for hys Church. The deceypt lyeth hid in this, that men doo not conſider there be generall lawes or rules giuen by Chriſt for matters of circumſtance, that bée indifferent and variable in the particulars, and ſo to be altered and aboliſhed, as the peace and edification of the Churche ſhall requyre. And therefore, that Princes with the Church are to ordeine and to eſtabliſh ſuch orders by thoſe generall rules, as may afterward for iuſt cauſe be altered. Wherefore it is manifeſt, that the anſwer of Barow, dooth cut off a great part of the Diſcipline, and ſhorten the power of the Prince. And moreouer, it is not conſidered, that the Prince, being to puniſhe all euill by the doctrine of Sainte Paul, and to maintaine all godlineſſe, cannot doo it but by lawes, and ſo is to eſtabliſhe by lawes the whole Chriſtian religion.
Where, vponupon this Anabaptiſticall anſwere of Barow (I thinke it the dutie of euerye Chriſtian, and principally of the Prince, to enquire out, and to reuew the lawes of GOD, and ſtirre vppe all the Subiects, vntounto more diligent and carefull kéeping of the ſame) goeth alſo verye currant among manye. Whereas indéede, it denieth a great parte of that power which GOD hath giuen to Princes.
For ſhall not the Chriſtian Magiſtrate, driue the negligent to heare the worde Preached? ſhall hee not puniſh the wicked deſpiſers, blaſphemers, Heretikes, Schiſmatikes, Idolators, and ſuch like? And howe can this bee doone, but by lawes made and eſtabliſhed? Yet Browne the roote of this hereſie, who hath by his writings ſeduced the reſt, dooth make verye great ſhewe in this matter.
The kingdome of Chriſte is ſpirituall, and not ſet vp by the arme of fleſh and blood, but by the Holy-ghoſt. The Subiects of Chriſte come willinglye of theyr owne accorde, and not by compulſion. None of all the godlye Kinges, durſt compell any to the worſhip of God. And that all the Kings of Iuda, which did reforme religion, did it by a ſpirituall power, as being figures of Chriſt. Indéed the kingdome of God is ſpirituall: all the power of Kings in the world, cannot conuert one ſoule vntounto Chriſte: that is doone by the Holy-ghoſte, through the liuelye worde of faithe. Neuertheleſſe, the ciuill power is an outwarde meane to driue men to heare the Goſpell preached, and to obey the diſcipline. Chriſtes ſubiects are franke and willing, ſo farre as his holye ſpirite and word hauehave wrought, and hauehave power in them to ſubdue, and bring vnderunder eueryevery high thing, which exalteth it ſelfe againſt God: but before men bee conuerted, compulſion, euen with penalties, is a meane to bring them to that, whereby this regeneration is wrought: & after conuerſion to God, there remaineth ſtill a great lumpe of corruption, which is to be kept in and bridled with ſome force. I will make the matter cléere, by the chaſtiſment which the Scripture willeth Parents to vſe to their children. A father hath a ſonne which is diſſolute and proud, whom he cannot reclaime by anye inſtruction or exhortation. He correcteth him with ſtripes, and forceth him to heare the word of God diligentlye being preached. It pleaſeth God ſo to bleſſe this indeuour of the Father, that his Sonne is conuerted, and dooth become a right godlye man. Shall we ſaye he is none of Chriſtes ſubiects, becauſe at the firſt he came not willingly? The King is the Father of all his Subiects, and by fatherly correction laboureth to bring them to goodneſſe.
And where Browne ſaith, that none of the Kings of Iuda, durſt compell their Subiects to the worſhip of God: it is moſt falſe. For beſide the puniſhment of death, mentioned in the dayes of Aſa. It is ſaid ſtatlye, that Ioſias compelled them to worſhip the Lorde God of their Fathers, 2. Chron. 34. The Hebrew worde is Iagnabed, which is, he bound them, or made them ſerue. And finallye, where Browne faith, the Kings of Iuda did reforme religion by a ſpirituall power, as figures of Chriſt, it is abſurd and falſe. Firſt ſéeing they did that which Chriſt himſelfe did not: for hee neuer reformed the ſtate of religion.
Had they a ſpirituall power, to reforme and to eſtabliſh religion, becauſe they were figures, and ſo did breake downe and roote out falſe worſhip: and Chriſt himſelfe, who then ſhould hauehave had all the power, did not meddle that way? Was not the high Préeſt as worthy to bee depoſed, as he whome Solomon did depoſe? Were there not horrible abuſes▪ among the Préeſtes, the Scribes and Phariſies, which hee did but Preach againſt? Againe, will Browne be ſo fooliſh as to imagine, that the kings of Iuda ſet bodily penalties by a ſpirituall power? It is as cléere as may bee, that they reformed by that ciuill Kinglye power, which God gaue them.
Cyrus the King of Perſia, who made the Decrée for the building of the Temple in Ieruſalem, Ezra. 1. was no figure of Chriſt.
Iehu King of Iſrael, who deſtroyed the Temple, the Idols, and the Prieſtes of Baal, 2. Kings. 10. was no figure of Chriſt. I conclude therefore, that the wickedneſſe of Browne, and of Browniſts, is great in thys poynt, when they in thys manner abridge the power of Princes, ſpoyle the Churche of her comfortable ayde and protection, and thruſt forward priuate men, to take vppon them that which God hath not called them vntounto.
And I doo intreate all Godly Chriſtians, and warne them in the name of our Lord Ieſus Chriſt, that they looke to theſe holie rules of Gods Word. Firſt, with all humilitie, modeſtie, ſubiection, and lowlineſſe of mynde, to kéepe themſelues within the boundes and limits of theyr calling, ſtudying to be quiet, and to doo theyr owne buſineſſe, 1. Theſſ. 4. verſ. 11.
Then, that they turne not the holie Religion of GOD, or the profeſſion thereof, into queſtions, bitter diſputations, wrath, contentions, and vayne-glorious boaſting: but that in practiſe they followe after Righteouſneſſe, Faith, LoueLove, and Peace, with thoſe that call vppon the Lord out of a pure heart, 2. Timoth. 2. verſ. 22. Finally, not in rigour and preſumption to iudge, to condemne, and to treaddowne. But with merciemercy, with pittye, and compaſſion, to ſupporte the weake, Gal. 6. This is the plaine, ſtraight paued, and holye waye of GOD: and whoſoeuer maketh account of ſaluation, let them take héede they bee not drawne out of it into crooked by wayes, and into myrie flowes, by preſumptuous Heretikes, and Schiſmatikes.
FINIS.
Faultes eſcaped.
Page 18. line 16. for being a dead trée, reade bring a dead letter.
Page 25. line 13. for Béez, reade Bréez.
Page 72. line 35. for prebyterie, reade presbyterie.
Page 75. line 5. for man, reade men.
Page 86. line 11. for bend, reade bond.
AT LONDON Printed by Iohn VVindet, for Toby Cooke, and are to be ſold at his ſhop in Paules Churchyard, at the ſigne of the Tygers head. 1590.
End of the text · George Gifford, Short Treatise Against the Donatists of England (1590)