A Christian Plea, Treatise 1 · Chapter 4 · Part 2
Touching the Church of England.
NOvv whereas our oppoſites hold alſo, that the church of England is not the church of God, nor hath the covenant of God; and the Baptiſme there received is not true baptiſme, but an idol, & lying ſigne, &c. their opinions are here again in many reſpects far more erroneous, and ungodly then before. For hovv ever ſome heretofore not regarding aright the faith there profeſſed, and lothing the corruptions there reteyned, hauehave miſconceived ſome things concerning them and their eſtate: Yet now that there hath ben longer time and more occaſion further to conſider thereof; ſeeing alſo into vvhat extremities divers of our countreymen that are become Anabaptiſts hauehave by this meanes the more run themſelues; and ſpecially conſidering the doctrine of faith which they profeſſe in Chriſt alone unto ſalvation: it should teach al, more adviſedly and heedfully to regard their eſtate in this behalf, & to acknowledge them to be the people and churches of God, having the covenant & baptiſme of the Lord, &c. To inſiſt further upon particular reaſons hereabout, I need not: divers hauehave ben noted†Pag. 30, &c. & 58 &c. and 121. &c. here before: where vve hauehave alſo shevved, that euen the church of Rome, is the church and Temple of God: as Iudah likevviſe and Iſraell of old vvere in the time of their apoſtaſies. How much more then should we ſo eſteem of the church of England (yea and of the Lutherans) vvho hauehave in ſo many things novv left the apoſtaſie of the church of Rome, and hauehave received the doctrine of juſtification by faith in Chriſt alone, vvith many other precious doctrines of truth, that are yet ſtill miſerably depraved and corrupted among the Papiſts.
But hereupon ſome object and ſay, If they be the church of God, none may leaue them; it is ſchiſme for any to leaue thoſe that are the churches and people of God; and vvhy then doe you not continew Miniſters and members there ſtill? &c. Firſt, to this objection I hauehave anſvvered before, pag. 116, &c. To vvhichwhich I referre the Reader: as alſo to that which M. Iunius hath written concerning this matter: as may be ſeen here before, pag. 184, 186.
Secondly, if this objection were ſound, then might none leaue the preſent eſtate of the church of Rome, ſeeing they are the church and Temple of God, as before hath ben declared. Yet the men that doe thus object, hauehave many of them left it themſelues. And M. Iunius shevveth, that both theſe may ſtand vvel together: to eſteem it to be the church of God, and yet to leaue & forſake it in their eſtate: yea that it is our duty ſo to doe. But in deed (to note this by the vvay) wel may it be, that ſome Proteſtant writers, otherwiſe of great & good judgment, hauehave heretofore the more denied it to be the Church of God, becauſe they thought if that were granted, it vvould then follow to be ſchiſme for any to leaue it, as the Papiſts themſelues are vvoont uſually to object. But the conſequence is not good: as is shewed before by the Scriptures and examples both in Iudah and Iſraell, &c. Pag. 116.
Thirdly, in a Church there are tvvo things ſpecially that are ſtill to be reſpected, the faith and the order thereof. Col. 2, 5. For touching the worſhip of God therein, it may in divers reſpects be referred to the one, or to the other, or to both of them. Novv for the Faith, which is in Chriſt alone to ſalvation, we acknowledge that they profeſſe it ſoundly; and in the unity thereof vve alſo hope our ſelues to be ſaved with them: and therefore (albeit they intreat & deale yll with us ſundry vvaies, yet) we hold them to be our brethren in the Lord, and in the faith of his Goſpell. But as for the churches order, worſhip, and government eccleſiaſticall: vve hold and profeſſe, that they ſtand yet ſtill greatly corrupted, and tranſgreſſing the ſecond commandement, many waies: As namely,‡Of theſe more particularly ſee in the Apologie, and other Treatiſes of ours: alſo in the Treatiſe here following touching the reformed churches. in their Prelacie, and inferiour miniſterie; in their Canons, Conſtitutions, and Worship deviſed and impoſed by man; eſpecially in the Book of common prayer, according to which all the miniſters and people of that Church are enjoyned to miniſter and partake of the holy things of God had among them: vvherein are corruptions not a few, that are alſo obſerved and written againſt†The Abridgement of the Miniſters book of Lincolne Dioceſſe. The Survey of the book of Common praier, &c by divers of themſelues; beſides the refuſal, oppoſition, & perſecution of the trueth, vvhichwhich hath now a long time very often & many vvaies benshewed unto them, &c. And yet more ſpecially, that the particular churches & miniſters thereof ſtand not, as the primitue Churches and Paſtors did, immediately under Ieſus Chriſt the Archpaſtor (as touching their eccleſiaſticall conſtitution) but under another ſpirituall authoritie and Prelacie deviſed by man; neyther hauehave povver in themſelues (as now they ſtand) to receiue and practiſe all the ordinances of God, & to redreſſe all errors and corruptions, that are manifeſted unto them by the vvord of God: as the Paſtors and Churches aforeſaid had. Which things ſtanding thus, hereby may appeare, that none can ſtand Miniſters or members of the Church aforeſaid in their eſtate, and performe the dueties thereof according to the Lavves and Conſtitution thereof: but they shall ſinne, and tranſgreſſe the ſecond Commandement. Which the Lord, that is a jelous God, accounteth to be hatred of him, and hath threatned ſeverely to punish: as on the contrarie he hath promiſed to shew mercy graciouſly to them that louelove him and keep his commandements. Exod. 20, 4, 5, 6. compared with Lev. 10, 1, 2. Deut. 4, 1, 2. 2 King. 10, 18 — 31. 2 Chron. 19, 2, 3. Luke 19, 27. Pſal. 119, 126, 127, 128. Eſa. 29, 13. and 65, 2. Mal. 1, 6 — 14. Mar. 7, 4, 6, 7. &c. Col. 2, 20— 23. Rev. 14, 9 — 12. and 22, 18, 19.
Fourthly (which commeth to a like end vvith the former reaſon, but yet vvill make it more plaine) there are two things concerning the vvorship and ſervice of God, which we ought alwaies carefully to remember and obſerue. One, that we ought to leaue and forſake all the inventions of men, and more ſpecially al the mixtures and corruptions of Antichriſt the man of ſinne, in the ſervice and worship of God: And this not onelyonly in things concerning the faith, but in ſuch alſo as concerne the order of the church. Exod. 20, 4, 5. with Deut. 12, 32. Iudg. 8, 27. 1 Chro. 13. & 15, 2. &c. 2 Chron. 33, 17. Pſal. 119, 101, 113, 128. Eſa. 30, 21, 22. Ezech. 43, 8. Mal. 1, 6 — 14. Matt. 15, 9, 13, 14. Rom. 16, 17. Rev. 14, 9 — 12. and 22, 18, 19. The other is, that vve obſerue and practiſe all the commandements and ordinances of the Lord, vvhichwhich he hath (once for all) giuen unto his church: vvhether concerning the faith, or the order of the church: and ſo conſequently the Churches government, vvorship, miniſterie, & miniſtration of all & every of the holy things of God, according to his vvord. Exod. 20, 6. compared with Deut. 12, 32. Matth. 28, 20. Gal. 3, 15. Jude v. 3. 1 Tim. 6, 13, 14. 2 Chron. 13, 8 — 12. and 19, 8 — 11. Pſal. 119, 101, 128. Eſa. 30, 21. and 33, 22. Rev. 14, 12. Which two things, ſeeing that in the preſent eſtate of the church of England neither miniſters nor members can obſerue them, nor be ſuffred peaceably ſo to vvalke: hovv can it be but we muſt needs leaue that eſtate, unleſſe vve should ſtill continew in ſinne, againſt the Law of God? And hovv can that juſtly be counted ſchiſme, vvhichwhich is our bounden duty to the Lord, vvherein vve ought to obey God, rather then Man?
Fiftly (to make the matter yet more plaine) let us put the caſe, that ſome Kings and States vvould permit the Churches in their dominions peaceably to enjoy the miniſterie of the word, and the Baptiſme of elder people among them, but not of children: urging thoſe words according to the letter, Make diſciples, and baptiſe them, Matt. 28, 19. Or if of younger perſons alſo, yet vvould not ſuffer any to hauehave the Lords ſupper at all, becauſe of the many queſtions and troubles that hauehave ben and yet are among the Papiſts, Lutherans, and other Proteſtants thereabout: Novv hereupon I would aske, vvhether it should be ſinne and ſchiſme to leaue ſuch an eſtate, and to obſerue alſo Gods ordinance of the Lords ſupper, according to his inſtitution? Or if any vvould permit the uſe of it, but onelyonly under one kind: Or if in both kinds, to wit, both with bread & wine, yet vvould not admit it vvithout the acknowledgment of Tranſubſtantiation, or at leaſt of Conſubſtantiation, preſſing ſtill thoſe vvords, This is my body, &c. Matth. 26, 26. Or would not hauehave it adminiſtred according to the ſimplicity of the Goſpell, but as Princes or people did themſelues like beſt to hauehave it: Or admitting both preaching of the vvord and miniſtration of the Sacraments, yet would hauehave al, though never ſo profane and notoriouſly vvicked, to be partakers of the Lords Table, and not to be cenſured, admonished, debarred, excommunicated, &c. Or would not ſuffer the people to chuſe their ovvne Officers, according to the word of God: or the Officers not to performe the dueties vvhichwhich God requireth at their hands, but at the pleaſure of man, Princes or people, or at leaſt of the greater part of the people, urging thoſe vvords, Tell the church, &c. Matth. 18, 17. and, All things are yours, &c. 1 Cor. 3, 21, 22, 23. Or finally and ſummarily, vvould not ſuffer the Churches, the miniſters, and people, to obſerue whatſoever Chriſt hath commanded, Matth. 28, 20. but if they had the word preached, would not ſuffer the ſeales of Gods mercy, the Sacraments, one or both to be enjoyed; or if they had both theſe, vvould not permit the Lords diſcipline to be had, the cenſures and ſanctions of his judgment, according to his word and inſtiſtution, &c. Whether novv (I ſay) in theſe and ſuch like caſes, we should not obey God rather then man: and whether it be ſchiſme and ſinne ſo to doe?
Sixtly, the church of England it ſelf, and all the reformed churches and Proteſtants at this day, are charged by the Papiſts to be ſchiſmaticks, for leaving the preſent eſtate of the church of Rome. But are they therefore ſo in deed? Sundry Proteſtant Writers hauehave shewed good reaſons to the contrarie: divers of vvhichwhich (being indifferently vveighed) may be applied to the points & caſe now treated off: (albeit withal I acknowledge great and unſpeakable difference to be between the eſtate of theſe churches: & bleſſe God daily for the many good things had in the church of England, & (for that they hauehave left the church of Rome.) For which ſee particularly of our ovvn countreymen) D. Raynolds ſixt Concluſion: eyther in Latin, or as it is in English joyned with his Conference vvith Hart, pag. 666, 667, &c. And D. Willets Synopſis Papiſmi, in fol. pag. 608, 609. &c.
Laſtly, vvhereas Conformity is much urged; and ſuch as doe not conforme themſelues, are charged vvith ſchiſme (vvhether they remayne in that church, or leaue the preſent eſtate thereof, that they may keep the ordinances of God according to his vvord:) vve are ſtill to remember, that there is a double Conformitie, touching the outward worship of God; The one is that Conformitie of rites and order, which the Lord requireth and preſcribeth in his word; The other is the conformity vvhichwhich the lavves and conſtitutions of men ordeyn and require. To the former, all are bound: and unto it the Lord hath giuen his promiſe. Matth. 28, 18, 19, 20. 1 Tim. 6, 3, 4, 5, 13, 14. compared with Exod. 20, 4, 5, 6. Deut. 12, 32. Mal. 1, 7 — 14. Where Piſcator well obſerveth, that in the outward worſhip of God there is required both a conformitie of rite agreeing with the preſcript of Gods commandement; and ſynceritie in all which performe that worſhip to the Lord. Piſcat. Obſerv. in Mal. 1, 7, &c.
To the latter, we are bound no further or othervviſe then as it agreeth with the conformitie preſcribed by the Lord himſelf, becauſe vve muſt worship the Lord onelyonly as he hath appointed in his vvord, and as we hauehave the promiſe of his acceptance and bleſſing therewithall. For which, ſee the Scriptures aforeſaid, and Deut. 4, 1, 2. Pſal. 119, 101, 128. Eſa. 29, 13. & 30; 21, 22. Matth. 15, 9. Hoſ. 4, 15, 17. Amos 5, 4, 5. 2 Cor. 6, 14, 15, 16, 17. Col. 2, 23. Rev. 22, 18, 19. Some other things perteyning hereunto, ſee alſo before, pag. 116, 117, &c. and in the third Treatiſe here following.
Now if any aske vvhether that Chriſtians and Churches may not and ought not to beare one with another, in their differences: of this alſo I hauehave ſpoken here before, pag. 118, and 119, &c. the brief ſumme whereof is this, that we may and should ſo doe, vvhen the Churches and Paſtors thereof profeſſing the faith of Chriſt, ſtand (in their eccleſiaſticall eſtate) immediately under Ieſus Chriſt; having libertie & power in themſelues, to receiue any truth, and redres any error or evil, as they shalbe perſwaded thereof; and in the meane time doe not urge others to ſinne in their owne perſons, but ſuffer them peaceably to practiſe and walk in the vvay and order, which the Lord hath preſcribed in his word. Which if it vvere the eſtate & dealing of the churches in England and other the like at this day, the queſtion would (in divers reſpects) be othervviſe, for eſteeming of them, and vvalking with them, then novv it is.
And theſe are the things which I thought here to note (by this occaſion) touching the church of England, in regard of the points in queſtion betvveen us, & the Anabaptiſts, & others to much overcaried that way. Other things there are alſo good to be conſidered off: as namely, the divers degrees of Gods manifeſting the truth, and conſuming of Antichriſt with his apoſtaſie; the different eſtate and proceeding of the Angels, ſpoken off, Rev. 14, 6, 8, 9, 15, 17. &c. and 15. and 16 chap. &c. the difference of ordinarie and extraordinarie eſtate and calling; the divers conſideration of ſpirituall, and bodily or perſonall communion; the diſtinction of Provinciall, Dioceſan, and particular churches, vvith the Bishops thereof; Alſo whether the particular churches among them, be not become parts and members of the Dioceſan and Provinciall churches, in their eſtate; Whether the prelates bereaue not the particular churches of many rights perteyning unto them, & more particularly take away from them ſome ſpeciall rights and dueties of the Paſtors, ruling Elders, people, and (in ſome reſpects) of al eſtates generally among them: Finally, whether ſuch Miniſters as hauehave left the corruptions of that eſtate, and liue in Churches rightly eſtablished, may not yet notvvithſtanding upon occaſion†1 King. 13 chap. Hoſ. 5, 9. & 7, 12. Amo. 7, 13 Rev. 14, 6. &c. preach in the other churches aforeſaid, both to shevv them their ſinnes and aberrations, & to teach them the truth & vvay of Ieſus Chriſt, in all things, more and more, &c. But of theſe things now I treat not. OnelyOnly I thought here, to note theſe heads in generall: which may giuegive occaſion to others and my ſelf to conſider more thereabout: although that of ſome of them I shall hereafter ſpeak ſomewhat more particularly, in the Treatiſe following, concerning the Reformed Churches. And thus much here, of the Church of England, by this occaſion.
This ſuit, we intreat ſuch as take knowledge hereof, and hauehave acceſſe to his Majeſtie & their Honours, to motion for us, and to further what in them is. Prov. 24, 10, 11, 12. & 31, 8, 9. Ier. 38, 7 — 13. & 30, 15 — 18. Mat. 25, 31. &c.Novv to conclude with ſuit to his Majeſtie, & the honourable LL. my humble ſuit is (as heretofore it hath ben) to the Kings moſt Excellent Majeſtie, that it vvould pleaſe him (now after our long exile, and other manifold afflictions) to vouchſafe us that gracious ſufferance, that we may be permitted to liue in peace, under his Majeſties government, in our ovvne natiue countrey: there to obſerue all the ordinances of Chriſt giuen to his Church, vvithout being urged to the uſe or approbation of any remnants of the apoſtaſie of Antichriſt, or other humane traditions whatſoever: vve carying our ſelues in all loyaltie, peace, and godlines, as becometh all faithfull ſubjects in the Lord. Whom vve dayly pray, to ſtablish his Highnes throne in peace vvith much bleſſing, as he did to the good kings of Iudah, vvho (rejecting the inventions and commixtures of Man in the faith and vvorship of God) vvere careful to admit of no religion, nor any other thing in religion, but that onelyonly vvhichwhich was warranted by the word of God: that ſo his Majeſtie may alvvay find, as they did, and as Salomon that vviſe king obſerved, and hath left recorded, that†Prov. 20, 28. mercy and truth preſerue the king; and that his throne is upholden with mercy: and”Prov. 29, 14. A king that faithfully judgeth the poor, his throne ſhalbe eſtabliſhed for ever. Which merciemercy the Lord God, who is King of Kings, vouchſafe unto his Majeſtie, and his Royall ſeed, with all increaſe of glory, peace, and happines, in this life, and for ever. Amen.
Ier. 6, 16.
Thus ſaith the Lord, Stand ye in the waies and ſee, and aske for the old paths, where is the good vvay, and walk therein: and ye ſhall find reſt for your ſoules.
Sal. Song. 1, 7, 8.
The church ſpeaketh, and asketh of Chriſt:
Tell me (O thou whom my ſoule loveth) where thou feedeſt, where thou makeſt thy flock to reſt at noone: for why should I be†Or, as one that is vayled. as one that turneth aſide by the flocks of thy companions? Chriſt anſwereth:
If thou knoweſt not (O thou faireſt among women) goe thy way forth by the footſteps of the flock, and feed thy kiddes beſide the Shepheards tents.
Rom. 15.4.
Whatſoever things were written aforetime, they were afore-written for our learning, that we through pacience and comfort of the Scriptures might hauehave hope.