Christian Advertisements and Counsels of Peace, Tract 2
CERTAIN POSITIONS HELD AND maintained by ſome godlie Miniſters of the Goſpell againſt thoſe of the Separation, and namely, againſt Barrow and Greenwood.
THat the Church of England isOur Congregations are true Churches: for a true Church of Chriſt, and ſuch a one as frō which whoſoeuer wittingly and continually ſeparateth himſelf, cutteth himſelfe off from Chriſt, wee doubt not but the indifferent Reader may be perſwaded by theſe reaſons following:
Firſt, we enioy and ioyne together in1 We hauehave and ioyne together in the vſe of the preaching of the Goſpell, and adminiſtration of the Sacraments. the vſe of thoſe outward meanes, which God in his word hath ordained, for the gathering of an inuiſible Church. For proofe whereof, wee alleadge that the meanes which wee vſe and enioy hauehave been effectuall to the vnfained conuerſion of many: as may appeare both by the other fruites of faith that may bee found amongſt vsus, and by the martyrdome which ſundrie hauehave indured, that were members of our Church, and had no other meanes of conuerſion, then ſuch as wee hauehave. Yea euen theſe men who iudge ſo hardly of vsus now, are able to witneſſe with vsus in this caſe, that if there bee any true faith and ſanctification in them (though it be much increaſed (as they thinke) ſince they left vsus) yet it was begun and bred in our aſſemblies.
Secondly, if theſe places of the holie Scripture, Mat. 28. 18. 20. Eph. 4. 11. 14. be well examined, it will be found that the meanes which Chriſt ordained for the gathering of an inuiſible Church, are the very ſame which we inioy, euen the preaching of the Word, and the adminiſtration of the Sacraments. That which Henry Barrow ſaith againſt vsus in this point, page 160. of his Diſcouerie, viz. that there is not any one thing among vsus either in order or adminiſtration, according to Chriſts Teſtament, ſhall be hereafter diſproued, when wee ſhall come to iuſtifie our miniſterie of the Word and Sacraments, againſt their arguments or obiections whatſoeuer.
Now that this is a good & an infallibleWhich is an infallible note of a true Church. argument of a true Church appeareth: 1. Becauſe there can no people be named that hauing theſe meanes, may yet (by the word) be euicted not to hauehave been the true Church. The Papiſts indeed brag of theſe meanes, but without cauſe: for the doctrine of faith is not preached amongſt them, but oppugned, and conſequently they cannot hauehave the true Sacraments which are ſeales of that righteouſneſſe which is by faith. 2. The Scripture eueryevery where ſpeaketh of the preaching of the Word, and the adminiſtration of the Sacraments, as of priuiledges peculiar vntounto ye church of God aRom. 3. 1. 2. & 9. 1. Pſal. 147. 19. 20.. So while the Iewes onelie were the Church, theſe priuiledges were reſtrained to them, and neuer made common to the Gentiles, till (the partition wall being broken downe) they alſo were incorporated to the Church of God bMat. 10. 5. 6. Act. 11. 19. & 13. 46. 47.. So the Prophet ſaith, that this ſhould bee the reaſon whereby the Gentiles were moued to ioyne thēſelues vntounto the true Church, becauſe there (& no where elſe) the miniſtrie of ye word was to be foūd cEſay 2. 2. 3..
Secondly, our whole Church maketh2 We make profeſſion of the true faith. profeſſion of the true faith. The confeſſion of our Church, together with the Apologie thereof, and thoſe articles of religion which were agreed vponupon in the Conuocation houſe in the yeere of our Lord 1562. (whereunto alſo eueryevery Miniſter in the land is by law bound to ſubſcribe, ſo farre foorth as they concerne the doctrine of faith and of the Sacraments) doe proue this euidently: for how ſhall wee better iudge of the faith which our Church profeſſeth then by ſuch euidences? Many Papiſts and Atheiſts are in our land (wee grant) and many ignorant and wicked men beſides, who make not ſo cleere and holie a profeſſion of the true faith as they ſhould; but that our Church accounteth any one for her childe or member, who either denieth Chriſt, or profeſſeth any other way to ſaluation, then faith which worketh by louelove, or who doth not profeſſe this faith in ſome meaſure, that doe we confidently denie. Now this reaſon alſo hath force ſufficient to proue vsus theWhich is enough to proue a true Church. true Church. For as true faith in Chriſt is that which giueth the life and being to ſuch as are effectually called, and ſo become members of the inuiſible and elect Church; ſo the profeſſion of true faith is that which giueth life and being vntounto a viſible Church. VponUpon this profeſſion we finde many hauehave been incorporated into the viſible Church, and admitted to the priuiledges thereof, euen by the Apoſtles themſelues, (Act. 8. 37. 38. & 16. 31. 32. & 8. 12.) Yea euen Simon Magus though he neither had faith nor the ſpirit of God, yet becauſe he made profeſſion of faith, was iudged a member of the viſible Church, and baptiſed (Act. 8. 13.) So the Church of Pergamus though it had groſſer defects and corruptions in it then we hauehave any, yet becauſe it kept the name of Chriſt and denied not his faith, was ſtill called the Church of God, Reuel. 2. 12. 15.
The deſcription of a Church which they giuegive in the 67. page of their collection of letters and conferences, viz. that it is a companie of faithfull people that truly worſhip Chriſt and readilie obey him; is vtterly vntrue, if it bee vnderſtood (as needs it muſt) of the viſible Church. For if eueryevery one that ye Church may account a viſible member be trulie faithfull; how is our Sauiour to bee vnderſtood when he cōpareth the Church, or the miniſterie thereof to a draw net, which being caſt into the ſea, gathereth as well that which muſt be caſt away, as good fiſh? (Matth. 13. 47. 48.) and to a field, wherein the diuell doth as buſilie ſow tares, as the Son of man doth good wheate? (Matth. 13. 37. 39.) How ſhall that difference ſtand which the Scripture maketh (1. Sam. 16. 7. Act. 15. 7. 8.) betwixt the Lords iudgement and the iudgement of man, if men may not account any to be members of the Church by their outward appearance and profeſſion, vnleſſe they know them to hauehave true faith, which thing the Lords eye only is able to diſcerne?
Thirdly, we hold and teach, & maintaine3 We hold and teach all truthes fundamentall. againſt all Heretickes and aduerſaries, eueryevery part & article of Gods holy truth, which is fundamentall, and ſuch as without the knowledge and beleeuing whereof there is no ſaluation. Our Confeſſions, Catechiſmes, Articles of religion publiſhed and approued of in our Church, may perſwade all indifferent men of this. Yet was not H. Barrow aſhamed to write in the tenth page of his Diſcouerie; That all the lawes of God, both of the first and ſecond Table are here broken, and reiected both of the Eccleſiasticall and Ciuill estate, and of eueryevery particular perſon in both; all things being innouated in both, according to the lustes and pleaſures of men, the law and word of God being quite reiected and cast aſide. And in the 212. page of their refutation of Maſter Gyfford, they hauehave theſe words: We hold that you hauehave poyſoned all the fountaines of ſincere doctrine, and peruerted the whole Testamēt, and turned away the practiſe thereof, by your damnable falſe Expoſitions, yea that you teach not one point ſincerely. And in the 162. page of his Diſcouerie, They are made ſo contrarie one A lying Spirit.vntounto another, as it is an impoſſible thing to finde two of them of one minde, yea or any one of them constant in that hee affirmeth: they know not the doctrines euen of the beginnings of Christ. Adde hereunto Henrie Barrows words in the 12. and 13. pages of their collections of letters and conferences.
We wil not giuegive any anſwere to theſe ſpeeches, but onelyonly deſire the Chriſtian Reader to conſider, whether euer GodsReader conſider well, and the Lord giuegive thee vnderſtanding to diſcerne of ſpirits. Spirit taught any to write ſo ſlanderouſly, not only againſt a whole nation (the conuerſion whereof they pretend to ſeeke) but againſt the bleſſed truth of God: and how vnlikely it is, that they ſhould be in the right way, whoſe chiefe Leaders were guided by ſuch a ſpirit; that they ſhould be the Lords building, whoſe firſt founders and maſter builders had either ſo ſmall skill, or ſo bad a conſcience. Do wee not hold all the ſame bookes of Canonicall Scripture which they themſelues hold? Do wee not reiect out of the Canon of the Scripture, all which themſelues account Apocryphall? HaueHave they any tranſlation of holy Scriptures beſides ours? Do they themſelues beleeue or reach otherwiſe in the article of the holy Trinitie, of iuſtification, or predeſtination then we do? Hath eueryevery member of their aſſemblies receiued that ſpirit, whereby they are led into all truth, as H. Barrow, (pag. 167. of his Diſcouerie) affirmeth? and is there not any one amongſt vsus, that hath not quite reiected the whole word of God? not any one that knoweth the doctrines euen of the beginnings of Chriſt? Wee know no better way to conuince them in this, then by appealing thus vntounto their owne conſcience, which wee are ſure will take our part againſt them.
Now this reaſon alſo is ſtrong toWhich none can do but the true Church. proue vsus a true Church: for although the bare letter of the Scripture may bee found amongſt the Iewes, and Papiſts, and other Heretikes; yet was there neuer any other people that held & maintained the true ſenſe of the Scripture in all points fundamentall, but onelyonly the Church of God; wherunto only this title belongeth, to be the pillar & ground of truth, 1. Tim. 3. 15. Wherein wee deſireNote this. the Reader to conſider, that a people may bee the true Church, though they know not, nor hold not euerie truth contained in holy Scripture, but contrarily hold many errors repugnant to the Scriptures: yet hath H. Barrow affirmed (in the 167. page of his Diſcouerie)Then is not he, nor his followers, the true Church and people of God, for they maintaine errors amongſt themſelues obſtinately, and do groſſely ſpeake vntruths againſt vsus, now Gods Spirit is not lying. 1. Ioh. that, to the people of God and eueryevery one of them, God hath giuen his holy ſanctifying Spirit, to open vntounto them, and to leade them into all truth. Whereby it is euident, that he would hauehave none to be accounted the people and Church of God, who either know not, or practiſe not eueryevery truth contained in the Scriptures. In which opinion, ſee (I pray you) how many groſſe and dangerous errors are contained. Firſt, that to euerie inferiour member in the Church, there is as much reuealed, as to the Paſtours and chiefe members; whereas the Apoſtle affirmeth (Rom. 12. 3. Epheſ. 4. 7. 16. Coloſ. 2. 19.) that the holy Ghoſt is giuen to eueryevery member of the bodie of Chriſt, not equally, but proportionally, as the place which it occupieth in the bodie doth require. Secondly, that the promiſe mentioned, Ioh. 16. 13. was made to eueryevery member of the Church, which in the laſt words of ye verſe appeareth plainly, to be peculiar to the Apoſtles. Thirdly, that the Church cannot erre, & ſo neither were the Corinthians rightly called the Church of God, when they iudged corruptlie of fornication, and of the reſurrection; neither they of Pergamus, when the doctrine of Baalam was maintained amongſt them; neither was Paul nor the reſt of the Apoſtles true members of the Church, who (though in the exerciſe of their Apoſtolicall function, they could not erre) yet knew but in part, and in many things were ſubiect to error: 1. Cor. 13. 9. Another ſtrange opinion is maintained in the 156. and 157. pages of their Diſcouerie, viz. That euerie trueth contained An error full groſſe, with ſlanders and lies.in the Scripture is fundamentall. For although we affirme not (as he there ſlandereth vsus) that ſome part of the Scripture is more holy, more authenticall, or more true then other; yet doubt we not to ſay, that ſome parts are of more vſe and more neceſſarie for men to know, then other ſome. Elſe why doth the holie Ghoſt giuegive ſpeciall commendation to ſome parts more then he doth to other, as a Song of Songs? WhyCant. 1. 1. 2. Tim. 2. 11. Titus 3. 8. doth hee vſe ſpeciall Art in ſetting downe ſome parts rather then in other? as Pſalm. 111. and 112. and 119? Why doth he (as it were) make proclamations, and ſolemne Oyeſſes before ſome, and not before other? as Mark. 4. 3. 1. Tim. 1. 15. and 4. 9. And although we doe not hold (as they falſeſlie charge vsusStill falſe accuſations. in the forenamed pages of their Diſcouerie) that ſome parts of the holy Scripture are of ſmall moment, ſuperficiall, needleſſe, and of no neceſſitie, and ſuch as may be altered and violated without any preiudice and danger to the ſoule; and much leſſe that a man, who hath obſtinately continued in the tranſgreſſion of ſome parts, and openly taught the ſame vntounto others, may be vndoubtedly ſaued, though hee die without repentance. But on the contrarie we beleeue and teach, that there is no part of holie Scripture, which eueryevery Chriſtian is not neceſſarily bound to ſeeke, and deſire the knowledge of, ſo farre foorth as in him lieth; yet dare wee not call eueryevery truth fundamentall; that is, ſuch as if it be not knowne and obeyed, the whole religion and faith of the Church muſt needes fall to the ground. For we make no queſtion, but that both the penitent Theefe that was crucified with Chriſt, and the Eunuch, euen then, when hee was baptiſed by Philip, were in the ſtate of ſaluation, though they could not chuſe but be ignorant of many truths in religion.
The only fundamentall truth in religion is this: That Ieſus Chriſt the ſonne of God, who took our nature of the Virgine Mary, is our onelyonly and all ſufficient Sauiour.
For firſt, they that receiue this truth are the people of God and in the ſtate of ſaluation; they that receiue it not, cannot poſſibly be ſaued, Matth. 16. 18. Mark. 16. 16. 1. Ioh. 4. 2. Coll. 2. 7. Secondly, there is no other point of religion neceſſarie otherwiſe, then as it tendeth neceſſarily to the bringing vsus vntounto, or confirming vsus in the aſſurance of this one trueth, Ioh. 20. 31. Epheſ. 2. 20. Hebr. 13. 8. 1. Cor. 2. 2. And therefore when the Apoſtle ſaith (Ephe. 2. 19. 21.) that the Church is built vponupon the foundation of the Prophets and Apoſtles; his meaning is, not to call eueryevery thing contained in their writings the foundation of the Church, but that this foundation which we hauehave ſpokē of is there to bee found, and hath witneſſe from thence; and that all the writings and doctrine of the Apoſtles and Prophets doe bend vntounto, ſtay, and reſt vponupon this one truth, as the walles in the building doe vponupon the chiefe corner ſtone.
Laſtly, al the knowne Churches in theAll reformed Churches giuegive teſtimonie vntounto vsus. world acknowledge our Church for their ſiſter; and giuegive vntounto vsus the right hand of fellowſhip. This H. Barrow and Iohn Greenwood denie in the 14. page of their Refutation: but they name not any one Church that maketh queſtion of vsus. Indeed ſome of them affirme that we want ſome parts of the diſcipline, which we hauehave not yet (as they thinke) ſo thoroughly receiued, as wee ſhould hauehave done: but whether wee were the true Church or no, neuer was there yet any reformed Church that made queſtion. Yet are they well acquainted, by our bookes, by the report of ſuch as hauehave trauelled from hence, and ſundrie other waies, with our doctrine, and Liturgi… Neither doe they only forbeare to ſhew their diſlike to vsus, or are content to preſerue ſocietie with vsus (which happily through humane infirmitie they might doe vponupon ſiniſter reſpects, though they approued not of vsus in their iudgement) but they doe alſo hold and teach, that what people ſoeuer hath ſo much as we hauehave, is the true Church, though their wants be as great, as ours are iudged to be.
Now when we alleadge for our ſeluesWhich ſtrongly argueth that we be the true Church. the teſtimonie of the Churches, we doe not thereby (as theſe men fondly conclude in that 14. page of their Refutation) make the words of men the foundation of our Church, nor doe we vſe this as our only or chief defence whereby we ſeek to approue our ſelues, either vntounto the Lord, or to the conſciences of his people: but ſuch an argument wee hold this to be, as in the due place, hath much force in it, and as God himſelfe hath ſanctified for a principall helpe in the deciding of controuerſies in this kinde. The Apoſtles vſe to alleage it as a matter of comfort to thē whom they write vntounto, that the Churches of Chriſt do ſalute thē, (Rom. 16. 16. 1. Pet. 5. 13.) that they were famous, and had the teſtimonie and good report of the Churches (Rom. 16. 19. 1. Theſ. 1. 7. 8. 3. Ioh. 6. 2. Cor. 8. 18. 19. 23. 24.) S. Paul, though hee receiued not his calling either from men, or by men (Gal. 1. 1.) nor was any whit inferiour to the chiefe Apoſtles; (2. Cor. 11. 5.) yet doth hee alleage for the credit of his miniſterie, that three chiefe Apoſtles approued him, and gaue to him the right hand of fellowſhippe: (Gal. 2. 9.) yea hee ſought alſo their approbation, and feared that without it, hee ſhould hauehave runne in vaine (Gal. 2. 2.) And which is yet more, hee ſeeketh to winne commendation and credit euen to thoſe orders, which hee by his Apoſtolicall authoritie might hauehave eſtabliſhed, by the example and iudgement of other Churches. (1. Cor. 7. 17. and 11. 15. and 14. 33. & 16. 1.) If theſe Churches, that were planted by the Apoſtles themſelues, might take comfort in the good opinion that other Churches had of them, may not wee much more? If the miniſterie of Paul and the orders hee preſcribed to the Church receiued further credit with the people of God, by the approbation of other Churches; ſhall not the teſtimonie of all other reformed Churches giuegive ſome credit to the miniſterie and orders of the Church now?
The doctrine & word of God, though (to ſpeake properly) it receiueth authoritie only from it ſelfe, and the Spirit of God; yet hath it euer been the rather receiued by men, for the teſtimonie that the Church hath giuen vntounto it. So our Sauiour ſaith, that Wiſedome is iustified of her children. (Mat. 11. 19.) And although he affirmeth that he receiueth not the record of man, (Ioh. 5. 34.) yet in reſpect of the ſaluation and good of men, hee iudged it neceſſarie that Iohn Baptiſt ſhould giuegive teſtimonie vntounto him. (Ioh. 1. 7. 8. and 5. 33. 34.) Now if this one thing furthered the damnation of the vnbeleeuing Iewes, yt they would not heare nor receiue Chriſt, though teſtimonie were giuen vntounto him, by one whō they knew to be ſent of God; ſhall not thisGreat pride is it and obſtinacie, to d…ſpiſe the voice of all the Churches of God in the world. further the condemnation of theſe men, that they refuſe to heare and receiue vsus, though we be commended to them by the teſtimonie of ſo many Churches? Some caſes there are wherein wee are commanded to ſeeke for the iudgement of other Churches, and to account it as the iudgement of God. Elſe, why did the Church at Antioch in a queſtiō that could not be debated at home, ſeeke to the Church at Ieruſalem for helpe; ſpecially ſeeing they had two ſuch excellent men with them, as Paul and Barnabas, whoſe iudgement they might ſafely hauehave truſted vntounto? (Acts 15. 2.) Saith our Sauiour to any particular congregation of the faithfull in our owne land, that Whatſoeuer they binde on earth, ſhall be bound in heauē? (Mat. 18. 18.) and ſaith hee it not alſo to the Churches of other nations? Shall he be accounted as a Heathen or Publicane that will not regard the iudgement and cenſure of that particular congregation whereof hee is a member; and ſhall not they much moreMatth. 18. 17. Thoſe of the ſeparation to be held of vsus as Heathen and Publicans. be ſo accounted, that deſpiſe the iudgement of all the Churches? Muſt the ſpirit of the Prophets be ſubiect to the Prophets amongſt whom they liue? (1. Cor. 14. 32.) and muſt not both people and Prophets of a particular Church be ſubiect to the iudgement of all the Prophets and Churches in the world?
The abilitie to trie and diſcerne the ſpirits and doctrines of ſuch Teachers as ariſe in the Church, is ſuch a gift, as the true Church neuer wanted, (1. Ioh. 4. 1. Reu. 2. 2.) neither could it be the pillar and ground of truth, (1. Tim. 2. 15.) if it ſhould be ignorant of a truth ſo neceſſarie to the ſaluation of men as this is, viz. What people is to bee accounted the true Church of God. If God hath giuen his Church power to iudge and pronounce of a particular man, that he is in the ſtate of ſaluation, and that ſo infallibly, that hee hath promiſed to ratifie in heauen the iudgement which the Church in this caſe ſhall giuegive vponupon earth, (Mat. 18. 18.) hath hee not much more made his Church able to diſcerne and pronounce of a congregation or people, that it is a true viſible Church, which is a matter of no ſuch difficultie as the other?
So that (to conclude) though theſe men make ſo light account of the iudgment and teſtimony of other Churches, as if the word of God had come out frō them, or vntounto them only (1. Cor. 14. 36.) or, as if they themſelues were better able to iudge of vsus, then all the godlie learned in the world beſides; yet do we take much comfort and aſſurance from hence that wee are the true Church of God.The firſt obiection againſt the whole body of our Church, that it was not rightly conſtituted.
The firſt thing they obiect againſt the whole bodie of our Church, and of our pariſh aſſemblies is this: That it was not gathered by ſuch meanes as God in his word hath ordained and ſanctiſted for the gathering of his Church. For (faith H. Barrow in ye 10. page of his diſcouerie) all this people were in one day with the blaſt of Queene Elizabeths trumpet, of ignorant Papiſts, and groſſe idolaters made faithfull Chriſtians, and true profeſſors. And in the 3. page of that Epiſtle to the Reader, which they hauehave prefixed to their refutation of M. Gyfford, they hauehave theſe words: Where ſuch prophane multitudes were all immediately from publike idolatry, at one inſtant receiued, or rather compelled to be members of this Church in ſome pariſh or other, without any due calling to the faith, by the preaching of the Goſpell going before, or orderly ioyning together in the faith, there being no voluntarie or particular confeſſion of their owne faith and duties made or required of any: who can ſay that theſe Churches were euer rightly gathered or built according to ye rules of Chriſts Teſtament?
To all that they thus obiect againſtBut this cannot warrant their ſeparation. our firſt gathering, this anſwere wee giuegive:
Firſt, that we might lawfully bee accounted a true Church, though it couldBecauſe the knowledge of this is not neceſſarilie required to be ſtood vponupon. not appeare that wee were at the firſt rightly gathered. For euen as the Diſciples might bee well aſſured of Chriſts bodily preſence amongſt them, when they ſaw and felt him (Ioh. 20. 19. 28.) though they could not hauehave diſcerned which way or how hee could poſſiblie come in; ſo may we eſteeme them a true Church, of whoſe preſent profeſſion and faith we are well aſſured; though wee cannot ſee, by what meanes they were firſt gathered. Elſe may wee ſtill doubt whither Melchiſedech, and the families of Iob, or Cornelius were true Churches and members of the Church; becauſe we cannot find how they were firſt gathered and conuerted, neither indeede can wee ſee by what commandement in Gods word wee are required to examine how they were gathered and made a Church: of whom wee are now certainly perſwaded that they were a Church. Nay we find good warrant in the Word to the contrarie. For wee read of many, who (hauing by that they heard and ſaw, perceiued euidently that a people was the Church of God) did ioyne themſelues willingly vntounto them, without inquiring how they were gathered and conuerted: as Abraham to Melchiſedech, Rahab to Iſrael, the Eunuch to Philip, ye Iaylor to Paul & Silas.
Secondly, wee might be rightly gatheredSecondly, becauſe mē may be brought otherwiſe to the outward profeſſion, then by the meanes which are moſt ordinary. to the ſocietie and fellowſhip of the viſible Church, by other meanes thē by the preaching of the Goſpell: for proofe whereof wee alleage, firſt their owne iudgement and opinion, (which, how vnſound ſoeuer it be, yet hath it force enough to ſtoppe their mouthes) namely, that men may be wonne to the true faith of Chriſt, not only extraordinarily, but euen ordinarily alſo by other meanes, then the publike and miniſteriall preaching of the Word. For if ſeuerall members may bee conuerted without this meane, may they not much rather without it bee gathered together and made an aſſembly? Secondly, admit there were no other meane whereby a man could bee ſoundly conuerted, but only preaching, yet it is euident, that by ſome other meanes men may lawfullie bee brought to an outward profeſſion, and ſo be made a viſible Church. Many in the daies of Chriſt beleeued, (that is, were prepared to heare and beleeue) and did alſo ſo follow him and profeſſe thē ſelues his Diſciples, that no man could without ſinne hauehave denied them to bee members of the viſible Church, who yet were not all drawne by his word, but ſome by his miracles (Ioh. 2. 23. 25) ſome by the report they heard of him (Ioh. 4. 39): ſome by the deſire they had to bee fed by him (Ioh. 6. 24. 26.) Since Kings became nurſing Fathers, and Queenes nurſing Mothers to the Church, their lawes hauehave been meanes to bring men to the outward ſocietie of the Church; and the parable proueth, that men may bee compelled to come (Luk. 14. 23.) Now as many hearing of the ſame of Iohn Baptiſt and of Chriſt, came to them and ſo were conuerted by their preaching; ſo many that for feare of law were firſt brought to the Church, & outward profèſſion of the truth, hauehave bin and are effectually conuerted by the miniſterie of the word.Thirdly, Our Church was gathered by ſuch meanes as God appointed.
Thirdly, our Church was gathered by the preaching of the word. For the firſt conuerſion of our land to the faith of Chriſt, was by preaching of the Goſpel, as is manifeſt by the teſtimonie of the beſt approued hiſtories. Since that time many hauehave from age to age been called by the ſame meanes: as by the miniſterie of Maſter Wickliffe, and ſuch like. For proofe whereof this may ſerue, that in moſt of the Kings daies there hauehave been ſome which hauehave indured martyrdome for the truth. Theſe ſecret ones did gather other ſecretly, ſo long as perſecution continued; and ſhewed themſelues openly, when libertie was granted. In the daies of King Edward great numbers were by preaching ſo effectually called, that in Queene Maries raigne many ſimple men and women were able to manifeſt the truth againſt the learnedſt Papiſts, and to ſeale it with their blood. Beſides them, there were ſundrie ſecret congregatiōs in many parts of the land, all the daies of Queene Mary, which gladly receiued and openly profeſſed the Goſpell, offered to them by publike authoritie at her Maieſties entrance to the Crowne. If it be ſaid, that they ceaſedObiection. to be the true Churches of Chriſt, becauſe they ioyned themſelues and became one bodie with ſuch as were newly come (and that not of conſcience but for feare only) from idolatrie: WeeAnſwere. anſwere, that they rather that had fallen from the Goſpell in Queene Maries daies, were moued by Queene Elizabeths proclamation to ioyne themſelues vntounto them that had ſtood faithfully all that while. Neither is it truly ſaid ofAnother vntruth of theirs them, that in one day by the blaſt of her Maieſties trumpet at the beginning of her raigne, all ſorts of men were drawne to a profeſſion of the Goſpell, without any further meanes vſed. For before any were compelled to the profeſſion of the Goſpel, which was not til ye Midſommer after her Maieſtie came to the Crowne, there were not onelyonly many Commiſſioners ſent into all the parts of the land, that might deface all the monuments of Idolatry, but ſundry Preachers alſo (that in the daies of Queene Mary had receiued approbation, and exerciſed their miniſterie in ſome of the beſt Reformed Churches beyond the ſeas) did by their doctrine both keepe them (whom they found conuerted) in the profeſſion of the truth, and called many others: Of which number wee may reckon Maſter Knox, Leuer, Gilbie, Sampſon, Whittinghā, Goodman and ſundrie others. And there are daily many added to the Church by no other meanes then by the miniſterie of the word preached. So that if this were a good reaſon againſt many other particular mēbers or whole aſſemblies, yet can it not iuſtifie a ſeparation from all, ſeeing wee hauehave many that by the preaching of the Word were conuerted and gathered.
Fourthly, this being prooued, thatFourthly Though the meanes vſed for the gathering of our Church, had not been ſufficient for the firſt calling of a people to the ſaith, yet were they ſufficient to recall the people that had fallen from the faith, which formerly they profeſſed. there was a true Church in this land before her Maieſties raigne; the queſtion muſt not bee whether the meanes ſhee vſed were the right meanes, for the firſt calling and conuerting a people to the faith; but whether ſhe tooke not a lawfull courſe for the recalling and reuniting of her ſubiects vntounto thoſe true profeſſors, whoſe fellowſhippe they had forſaken. This was the courſe that Iehoſaphat tooke, (2. Chron. 17. 7. 9.) who (to gather the Church who was decaied) ſent Preachers into ſundry parts of his Kingdome, and appointed Noble men to accompany and aſſiſt them, by countenancing their miniſterie, and compelling the people to heare them. This courſe alſo did Ioſiah take, who hauing aboliſhed idolatry, compelled all his ſubiects to the ſeruice of the true God, (2. Chron. 34. 33.) Thus did Aſa vſe his authority in commanding Iudah to ſeeke the Lord, and to doe according to the law and the commandement, (2. Chron. 14. 4.) and threatning them with death that ſhould refuſe, (2. Chro. 15. 13) So did Ezechias by his proclamation, bring diuers of Iſrael to Ieruſalem, who were before ſeparated from the Church of God, (2. Chron. 30. 11, 12.)
Fiftly, where as they ſay, that at theFiftly, though the ſolemne couenant to renounce idolatrie, and to cleaue to the truth, be not abſolutely neceſſarie: yet was that alſo required and performed in our firſt gathering. beginning of her Maieſties raigne, the people ſhould hauehave been required by ſolemne othe and couenant to renounce idolatrie, and profeſſe faith and obedience to the Goſpell, after the example of Aſaes reformation: Wee anſwere: firſt, that if it had been abſolutely neceſſary to the being of a Church, that there ſhould bee ſuch a ſolemne couenanting by othe to renounce idolatrie, this courſe ſhould hauehave been taken in that reformation, which Iehoſaphat and Ioſiah made as well as in that of Aſa. Secondly, euen as where that othe was taken, ye people were Gods true Church before the time of that othe and couenant: ſo may our people be. For the couenant made and the othe taken by Aſa, wee reade, was made and taken in the 15. yeere of his raigne (2. Chron. 15. 10. 12.) when yet his ſubiects were the true Church of God long before: 2. Chr. 14. 2. 4. 2. Chron. 15. 17. and 15. 9. Thirdly, there be diuers Congregations in our land, which in the beginning of her Maieſties daies, and ſince, hauehave publikely profeſſed their repentance for their former idolatrie, and promiſed to imbrace and obey the trueth, as it is preſently eſtabliſhed, as in Couentry, Northampton, and ſome other places. Yea, we doubt not to affirme, that the whole land in the Parliament held in the firſt yeer of her Maieſties raigne, did enter into a ſolemne couenant with the Lord, for renouncing of poperie, and receiuing the Goſpell.
The ſecond thing they obiect againſtThe ſecond obiection againſt the whole bodie of our Church is, that it vſeth a worſhip of God that is polluted, with the writings of men, as read ſtinted prayers, &c. the whole body of our Aſſemblies, is this: That they communicate together in a falſe and idolatrous outward worſhip of God, which is polluted with the writings of men, viz. with read ſtinted prayers, homilies, catechiſmes, and ſuch like; which in the 244. page of their refutation, they call the ſmoke of the bottomleſſe pit.
To this ſecond obiection wee giuegive this anſwer:
Firſt, it is euident by the word, thatBut this reaſon cannot warrant their ſeparation, for Firſt, ſtinted and ſet forme of words is lawfull in ordinarie praier. the Church hath vſed, and might lawfully vſe in prayer and Gods worſhip, a ſtinted and ſet forme of words. For we finde a forme of bleſſing the people preſcribed to the Prieſts, (Num. 6. 23, 24.) a forme of confeſſion to bee vſed at the bringing of the firſt fruits to the Temple, preſcribed to the people, (Deut. 26. 3. 15.) a Pſalme appointed for the Prieſts and Leuites to vſe eueryevery morning, (Pſal. 22. 1. as Tremel. interpreteth, & the title of the Pſal. ſheweth) another to be vſed eueryevery Sabbath day, (Pſal. 92.) So in the thankſgiuing vſed at the bringing home of the Arke, vntounto the place prepared for it by Dauid, the Church tied themſelues to the verie words of the 105. and 96. Pſalmes, (as in 1. Chro. 16. 8. 36.) Neither would our Sauiour hauehave ſaid to his Diſciples, (Luk. 11. 2.) When you pray, ſay thus, Our Father which art in …, if it had not been lawfull for vsus in making our petitions vntounto God, to vſe thoſe very words which are there preſcribed. Now to that they obiect againſtObiection. this, that wee neuer reade the Apoſtles did vſe this preſcript forme of words in praier: We anſwere, that it isAnſwere. abſurd to reaſon negatiuely from examples of men, againſt that which God hath in his word ſo expreſly either commanded or permitted: for wee may as well reaſon thus: We doe not reade that the Apoſtles or the Church in their time did baptiſe infants, therefore infants were not then baptiſed: or thus; We doe not reade that the Apoſtles did pray either before or after they preached, therefore they did not: or thu…; Saint Paul did not marie nor take maintenance from the Corinthians, therefore he might not lawfully hauehave done it. The moſt Pſalmes that Dauid made, as they were committed to the Churchmuſitions, that in ſinging them, were
End of the text · Richard Bernard, Christian Advertisements and Counsels of Peace (1608)