Confutation of the Errors of the Brownists, Treatise · Exception 1
I. EXCEPTION.
THe firſt Exception is againſt the whole body of our Aſſemblies and our Church in Generall, which they tearme Babyloniſh Synagogues and a whoriſh Idolatrous Church, Henry Barrow in his diſcovery of the falſe Church, Page 24.
ANSVVER.
THat the Church of England is a true Church of Chriſt,Our Congregations are true Churches For, Arg. 1. We have and …oyne together in the uſe of the preaching of the Goſpell and adminiſt ration of the Sacraments. and ſuch an one, as from wch whoſoever wittingly and willingly ſeparateth himſelfe, cutteth himſelfe from Chriſt, wee doubt not but the indifferent Reader may be perſwaded by theſe reaſons following.
Firſt, Wee enjoy and joyne together in the uſe of thoſe outward meanes which God in his Word hath ordained for the gathering of a viſible Church: for proofe whereof wee alleadge, that the meanes which we uſe and enjoy, have been effectuall to the unfained converſion of many, as may appeare, both by the other fruits of faith, and by the Martyrdome which ſundry have endured that were Members of our Church, and had no other meanes of converſion then ſuch as we have: Yea even thoſe men, who judge ſo hardly of us now are able to witneſſe with us in this caſe. That if their be any true faith and ſanctification in them (though it bee much increaſed, as they think, ſince they left us) yet it was begun and bred in our Aſſemblies.
Secondly, If theſe places of holy Scripture, Marth. 28.20. Eph. ſ. 4.11, 14. bee well examined, it will bee found that the means, which Chriſt ordained for the gathering of a viſible Church, are the very ſame which we enjoy, even the preaching of the word, and adminiſtration of the Sacraments. That which Henry Barrow ſaith againſt us, in this point pag. 160. of his diſcovery (viz.) that there is not any one thing amongſt us either in order, or adminiſtration according to Chriſts Teſtament, ſhall bee hereafter diſproved, when we ſhall come to juſtifie our Miniſtery of the Word and Sacraments againſt their arguments or Objection whatſoever.
Now that this is an infallible and good argument of a true Church, appeareth:Which is an in fallible note of a true Church. becauſe; Firſt, There cannot any people be named, that, having theſe meanes, may yet by the word be evicted not to have beene the true Church. The Papiſts indeed bragge of theſe means, but without cauſe, for the doctrine of faith is not preached amongſt them, but oppugned, and conſequently they cannot have the true Sacraments which are Seales of righteouſneſſe,Rom. 3.12. & 9, 4. which is by faith. Secondly, the Scripture every where ſpeaketh of the preaching of the Word, and adminiſtration of the Sacraments, as of priviledges peculiar to the Church of God.pſalm. 147.19.20.
So while the Jenes only were the Church, theſe priviledges were reſtrained to them,Matth. 10 56. and never made common to the Gentiles till the partition wall being broken downe,Acts 11.19. & 23. they alſo were incorporated to the Church of God.
So the Prophet ſaith,Arg. 2. that this ſhould be the reaſon, why the Gentiles were moved to joyne themſelves unto the true Church, becauſe there and no where elſe the Miniſterie of the Word was to be found.
Secondly, Our whole Church maketh profeſſion of the true faith: The confeſſion of our Church, together with the Apologie thereof, and thoſe Articles of Religion which were agreed upon in the Convocation Houſe, in the Yeare of the Lord 1562. (whereunto every Miniſter of the Land is bound by Law to ſubſcribe, ſo farre forth as they concerne the confeſſion of faith, and the doctrine of the Sacraments) doe prove this evidently; for how ſhall wee better judge of the faith which our Church profeſſeth, than by ſuch evidence. Many Papiſts and Atheiſts, are in our Land. wee grant, and many ignorant and wicked men beſides, who make not ſo cleere and ſo holy profeſſion of the true faith, as they ſhould: but that our Church accounteth any one to be her Child, or member, who either denieth Chriſt, or profeſſeth any other way to ſalvation, then faith which worketh by love, or who doth not profeſſe this faith an ſome meaſure, we confidently deny. Now this reaſon alſo hath force ſufficient to prove us the true Church; for as true faith in Chriſt is that which giveth the life and being to ſuch as are effectually called, and ſo become Members of the Inviſible, and Elect Church; ſo the profeſſion of true ſaith, is that which giveth life and being to a viſible Church: Upon this profeſſion wee finde many that have beene incorporated into the viſible Church, and admitted to the priviledges thereof, even by the Apoſtles themſelves:Act: 8.37, 38. & 16.31.32. & 12. Yea and Simon Magus, though he had neither faith, nor the ſpirit of God, yet becauſe he made profeſſion of faith, was judged a member of the viſible Church, and baptized. So the Church of Pergamus, Act. 8 13. Revel. 2.12, 15.though it did toletate groſſe corruptions in it; it kept the faith of Chriſt, and denied not his faith, and was ſtill called the Church of God.
The deſcription of a Church, which they give in the page 67.See our further anſwer to this in the defence we make for our people againſt the ſecond Article of their third exception. of their collection of Letters and conferences (viz.) That it is a company of faithfull people that truly worſhip Chriſt, and readily obey him; is utterly untrue, it it be underſtood (as needs it muſt) of the viſible Church; for it every one that the Church may account a viſible member, be truly faithfull, how is our Saviour to bee underſtood, when he compareth the Church or Miniſtery to a draw-net, which being eaſt into the Sea, gathereth as well that which muſt be caſt away, as good Fiſh:*Matth. 13.47, 48. And to a field, where the Devill doth as buſily ſow tares, as the Sonne of Man doth good Wheate?*Matth. 13.37 39. or how ſhall that difference ſtand, which the Scripture maketh betwixt the Lords judgment, and the judgment of men, if men may not account any members of the Church by their outward appearance, and profeſſion;1 Sam. 1617. Acts 13.28. unleſſe they know them to have true faith? which thing the Lords eye is only able to diſcerne.
Thirdly, We hold, and teach, and maintaine, againſt all Heretickes,Arg. 3. and adverſaries, every part and Article of Gods holy truth, which is fundamentall, and ſuch, as without the knowledge, and believing whereof, there is no ſalvation. Our confeſſions, Catechiſmes. Articles of Religion, publiſhed, and approved of our Church, may perſwade all indifferent men of this: Yet was not Henry Barrow aſhamed to write in the 10th. page of his diſcovery.
That all the Lares of God, both of the firſt, and ſecond Table are here broken, and forſaken, both of the Eccleſiaſticall, and Civill eſtate, and of every particular perſon in both, all things being innovated in both, according to the Iuſts and pleaſures of men, the Law, and Word of God being quite rejected and caſt aſide.
And in the 212. page of their refutation of Maſter Gifford, They have theſe words; We hold that you have poyſoned all the fountaines of ſincere doctrine, and perverted the whole Teſtament, 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 this diſcovery. They are made ſocontrary one to another, as it is an impoſſible thing, to finde two of them in one minde; yea, or any one of them conſtant in that he affirmeth, they know not the Doctrine even of the beginning of Chriſt. Adde hereto Henry Barrowes words, 12 and 23. pages of their collections of Letters, and conference. We will not give any anſwer to theſe ſpeeches, but onelyonly deſire the Chriſtian Reader to conſider, whether ever Gods Spirit taught any to write ſo ſlanderouſly; not onelyonly againſt a whole Nation, (the converſion whereof they pretend to ſeeke) but againſt the bleſſed Truth of God; And how unlikely it is that they ſhould bee 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: Doe we not hold all the ſame books of Canonicall Scriptures which they themſelves doe? Doe wee not reject out of the Canon all which themſelves account Apochryphall? Have they any tranſlation of holy Scripture beſides ours? Doe they themſelves beleeve, or teach otherwiſe in the Articles of the holy Trinity, of juſtification, of predeſtination then wee doe? Hath every member of their Aſſemblies recovered that ſpirit of truth, whereby they are led into all truth; as Henry Barrow, page 107. of his diſcovery affirmeth? And is there not any one amongſt us that hath not quite rejected the whole Word of God? Not any one that knoweth the doctrine even of the beginning of Chriſt? We know no better way to convince them in this, then by appealing unto their Conſciences, which we are ſure will take our parts againſt them.
Now this reaſon alſo is ſtrong to prove us a true Church, for although the bare letter of the Scripture may be found amongſt the Jewes and Papiſts, and other Heretickes.Which none ran doe but the true Church. Yet was there never any people, that held and maintained the true ſence of the Scripture, in all points fundamentall, but only the Church of God, whereunto onelyonly this title belongeth to bee the pillar and ground of truth:1 Tun. 3.15. A people may bee a true Church though they hnow not nor hold every truth contained in the Scriptures. wherein wee deſire the Reader to conſider that a people may be the true Church, though they know not, nor hold not every truth contained in the holy Scriptures, but contrarily hold many errours repugnant to the Scriptures. Yet hath Henry Barrow affirmed in the 167. page of his diſcovery: That to the people of God, and every one of them, God hath given his holy ſanctifying ſpirit, to open unto them, and leade them unto all truth, Whereby it is moſt evident, that he would have none to be accounted the people and Church of God, who either know not, or practiſe not every truth contained in the holy Scriptures. In which opinion, ſee, I pray you how groſſe and dangerous errors are contained.
Firſt, That to every inſeriour member in the Church, there is as much reveiled as to the Paſtors, and chiefe members, whereas the Apoſtle affirmeth,Romans 12.3. Epheſ 4 16. eol. 2.19. that the Holy Ghoſt is given to every member of the body of Chriſt, not equally, but proportionably, as the place, which it occupieth in the bodie doth require.
Secondly, That the promiſe mentioned, Iohn 16.13. Should be made to every member of the Church: which in the laſt words of the verſe appeareth plainely to be particular to the Apoſtles.
Thirdly, That the Church cannot erre: and ſo neither were the Corinthians rightly called the Church of God, when they judged corruptly of fornication, and of the Reſurrection; Neither they of Pergamus when the Doctrine of Balaam was maintained among them; Neither were Paul, and the reſt of the Apoſtles, true Members of the Church, who (though in the exerciſes of their Apoſtolicall function, they could not erre) yet knew but in part and in many things were ſubject to error.(a)1 Cor. 13 9.
Another ſtrange opinion is amongſt them maintained in the 156,157. of the diſcovery (viz.) That every truth contained in the Scripture is fundamentall: For (although we affirme not (as he thereſlandereth us) That ſome part of Scripture is more holy, more authenticall, or more true then other. Note.Yet doubt we not to ſay, that ſome parts are of more uſe, and more neceſſary for men to know then, otherſome. Elſe, why doth the Holy Ghoſt oft give ſpeciall commendation to ſome parts, more than to other;1 Tim 4.11. Titus 3.8. Make 4.3…. why doth he (as it were make Proclamation, and ſolemne oyeſſes before ſome, and not before other? Why doth hee uſe a ſpeciall art in ſome parts, rather than in other? And although wee doe not hold (as they falſly charge us in the forenamed page of their diſcovery) That ſome parts of holy Scripture are of ſmall moment, ſuperficiall, needleſſe, and of no neceſſitie: ſuch as may be altered and violated without any prejudice, or danger at all to the ſoule, and much leſſe that a man that hath obſtinately continued in the tranſgreſſion of ſome parts, and openly taught the ſame unto others, may be undoubtedly ſaved, though he die without Repentance: but on the contrary wee beleeve, and teach that there is no part of holy Scripture, which every Chriſtian is not neceſſarily bound to ſeeke, and deſire the knowledge of, ſo farre forth as in him lieth: yet dare wee not call every truth fundamentall, that is, ſuch as if it be not obeyed and known, the whole Religion, and faith of the Church muſt needs fall to the ground. For we doe make no queſtion, but that the thiefe that was crucified, and the Eunuch even then when he was baptized by Philip, were in the ſtate of ſalvation, though they could not chooſe but bee ignorant of many truths in Religion.
The only fundamentall truth in Religion, is this, That Jeſus Chriſt the Sonne of God, who tooke our nature of the Virgin Mary, is our only and all-ſufficient Saviour. For firſt, they that receive this truth are the people of God, and in the ſtate of ſalvation, they that receive it not, cannot poſſibly bee ſaved.(a)Mat. 16.17 104.2. Col. 3.17. Iohn 20.31. Ephoſ. 2.20. Secondly, There is no other point of Chriſtian Religion neceſſary, otherwiſe then as it tendeth neceſſ rily to the bringing us unto, or confirming us in the aſſurance of this one truth(b)Heb. 13.8. 1 Cor. 2.2. Eph. ſ. 2.19, 22. and therefore when the Apoſtle ſaith that the Church is built upon the foundation of the Prophets and Apoſtles, his meaning is not to call every thing contained in their writings, the foundation of the Church. But that this foundation wee have ſpoken of, is there to be found, and hath witneſſes from thence, and that all the writings, and doctrines of the Apoſtles and Prophets doe bend unto, ſtay and reſt upon this one truth, as the walls in the building, upon the chiefe corner ſtone.
Laſtly,Arg. 4. All reformed Churches give the Teſtimony to us. All the knowne Churches in the world acknowledge our Church for their Siſter, and give unto us the right hand of fellow-ſhip. This Henry Barrow, and Iohn Greene-wood denie in their 14. page of their refutation; but they name not any one Church that maketh question of us, whether wee were the true Church or no: never yet was there any reformed Church made that queſtion. They are well acquainted with our Church, by the report of them that have travelled from bence and ſundry other wayes, with our doctrine and Lyturgie, our wants and corruptions every one. Neither doe they only forbeare to ſhew their diſlike to us, or are content to preſerve ſociety with us, which happily through humane infirmitie, they might doe upon ſiniſter reſpects (though they approved not of us in judgment, but they doe alſo hold and teach, that what people ſoever hath ſo much as we, is the true Church, though the wants and corruptions are as great as ours are.
Now when we alledge for our ſelves the teſtimonies of the Churches,Which ſtrongly argueth that we are the true Church. we doe not thereby (as theſe men fondly conclude in the 14. page of their refutation) make the word of men, the foundation of our Church; Nor doe we uſe theſe as our only and chiefe defence; whereby we ſeeke to approve our ſelves either unto the Lord, or to the Conſciences of his people; but ſuch an argument wee take this to bee, as in his due place, hath much force in it; and as God Himſelfe hath ſanctified for a principall help in deciding of controverſies in this kinde, the Apoſtles uſe to alleadge it as a matter of comfort to them whom they write unto, that the Churches of Chriſt ſalute them(a)Rom. 16.16. 1 Pet. 5 13. that they were famous and had the good report of the Churches(b)Rom. 16.19. 2 Cor. 8 18, 19, 23.24. Galah. 1.2. Saint Paul though hee received not his calling either from men, or by men (c) nor was any whit inferior to the chiefe Apoſtles(d)2 Cor. 12.11. yet doth he alleadge for the credit of his miniſtery, that the chiefeſt Apoſtles approved him, and gave to him the right hand of fellowſhip;(e)Gal. 2.9. Yea,(f)Gal. 2.2. he ſought alſo their approbation, and feared, that without it, he ſhould have runne in vaine. And which is yet more, he ſeeketh to win commendation and credit, even to thoſe which he by his Apoſtolicall authoritie, might have eſtabliſhed by the example and judgment of other churches: If thoſe Churches, which were planted by the Apoſtles themſeltes, might take comfort in the good opinion that other Churches had of them: May not we much more? If the Miniſtery of Paul, and orders he preſcribed to the Church, received further credit by the approbation of the Churches: Then their approbations give ſome credit to the miniſterie and orders of the Church now.
The doctrine and word of God (though to ſpeake properly it received authoritie onelyonly from it ſelfe, and the Spirit of God) yet hath it ever beene the rather received by men, for the teſtimony the Church hath given unto it. So our Saviour Chriſt ſaith, That Wiſdome is juſtified of her Children, Matth. 11.19. Iohn 5.34.and although he affirmeth, that he received not the record of men; Yet in reſpect of the ſalvation and good it men, he judgeth it neceſſary,John 1.7, 8, & 5, 33, 34. that Iohn Baptiſt ſhould give Teſtimony unto him. Now if this one thing furthered the damnation of the unbelieving Iewes, that they would not heare nor receive Chriſt, though teſtimony were given of him by one whom they knew to be ſent of God: ſhall not this further the condemnation of theſe men, that they refuſe to heare, and receive us, though we be commended unto them by the teſtimony of ſo many Churches of God? Some caſes there bee wherein wee are commanded to ſeeke for the judgment of the Churches, and to account it the judgment of God, elſe why did the Church at Antioch in a queſtion that could not be debated at home, ſeeke to the Church at Jeruſalem, for helpe eſpecially, ſeeing they had two ſuch excellent men with them as Paul and Barnabas, whoſe judgments they might ſafely have truſted unto:(d)Acts 15.2. ſaith our Saviour, that whatſoever they binde on earth, ſhall be bound alſo in heaven,(e)Matth. 18 18. and ſaith he not alſo to Churches of other Nations? Shall he be accounted as an heathen, or a Publican, that will not regard the judgment and cenſure of the particular Congregation, whereof hee is a member(f)Matth 18.17. and ſhall they not be much more accounted ſo, that deſpiſe the judgment of all the Churches? Muſt the ſpirits of the Prophets be ſubject to the Prophets, amongſt whom we live(g)1 Cor. 14.32. and muſt not both people and Prophets be ſubject to 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 never wanted(h)1 Ioh. 4.1. Revel. 2.2. neither could it bee the pillar and ground of truth(i)1 Tim 3.15. if it ſhould be ignorant of a truth, ſo neceſſary to the ſalvation of men as this is, (viz.) What people is accounted to be the true Church of God: if God hath given his Church power to judge and pronounce a particular man, that he is in the ſtate of ſalvation, and that ſo infallibly, that he hath promiſed to ratifie in heaven, the judgment which the Church ſhall in this caſe give upon earth(k)Matth. 18 18. may it not bee ſaid that hee hath much more made the Church able to diſcerne and pronounce of a Congregation or people, that is a true viſible Church, which is a matter of no ſuch difficultie as the other? So that to conclude, though thoſe men make ſo light of the judgment and teſtimony of other Churches,1 Cor. 14 36. as if the Word of God had come out from them onelyonly, or, as if themſelves were able to judge of us better than all the godly learned beſides; Yet doe wee take much comfort and aſſurance from hence, that we are the true Church of God. Now it remaines that we anſwer ſuch reaſons, as are objected againſt our Church bythem.
Objections anſwered.
THe firſt thing that they object againſt our Church,Object. I. The objection againſt the whole body of our Church, is that it was not rightly gathered. and our pariſh aſſemblies, is this: That it was not rightly gathered by ſuch meanes as God in his Word hath ordained and ſanctified for the gathering of his Church. For ſaith Henry Barrow, in the 10th page of his diſcovery. All the people were in one day, with the blaſt of Queene Elizabeths Trumpet, of ignorant perſons, and groſſe Idolaters made faithfull Chriſtians, and true Prophets. And in the third page of that Epiſtle to the Reader, which they have preſixed to their refutation of Maſter Gifford, they have theſe words. Where ſuch prophane multitudes were immediately changed from publike Idolaters and on an inſtant received, or rather compelled to be members of this Church, in ſome pariſh or other, without any due calling to the ſaith, by the preaching of the Goſpell going before, or orderly joyning together in the faith, there being no voluntary, or particular confeſſion of thein owne faith and duties, made nor required of any, who can ſay, that thoſe Churches were ever rightly gathered, or built according to the Rule of CHRISTS Teſtament?
ANSWER, I.
To all that they thus object againſt our firſt gathering this anſwer, we give.
Firſt, That we might bee counted a true Church, though it could not appeare that we were at the firſt rightly gathered, for even as the Diſciples might be well aſſured of Chriſts bodily preſence, when they ſaw and felt him, though they could not perceive which way, or how he could poſſibly come in, ſo may we eſteeme them a true Church, of whoſe preſent profeſſion and faith, wee are well aſſured though wee cannot ſee by what meanes they were firſt gathered; Elſe wee may ſtill doubt, whether Melchiſedech and the families of Iob, were true Churches and members of the Church, becauſe how they were firſt gathered, and made a Church, or of whom, we know not; and yet we are now certainely perſwaded that they are a Church. Nay, wee finde good warrant in the word to the contrary, for we reade of many, (who having by that they heard, and ſaw) perceived evidently, that a people were the Church of God, did joyne themſelves willingly unto them, without enquiring how they were gathered or converted, as Abraham to Melchiſedech, Rahab to Iſrael, the Eunuch to Philip, the Gaoler to Paul and Silas.
Secondly, Wee might be rightly gathered to the ſocietie,Secondlie, We might be gathered to an outward profeſſion, and to the ſocietie of the viſible Church by ſome other meanes, then by preaching of the Word Confutation of Mr. Gifford page 152. and in the collection of ſlanderous Articles, page 44, 45. and fellowſhip of the viſible Church, by other meanes then by the preaching of the Goſpell: for proofe whereof, we alleage their owne judgment and opinion, (which howſoever it be, yet hath force enough to ſtop their mouthes) namely, that men may bee won to the true faith of Chriſt, not extraordinarily, but even ordinarily, alſo by other meanes than the publicke and miniſteriall preaching of the Word. For if ſeverall Members may bee converted without this meanes, may not they much rather without it bee gathered together, and made an aſſembly?
Secondly, Admit there were no other means, whereby a man could be ſoundly converted, but only preaching: Yet it is evident, that by ſome other meanes, men may bee lawfully brought to an outward profeſſion, and ſo made a viſible Church. Many in the dayes of Chriſt were prepared to heare and believe, and did alſo follow him, and profeſſe themſelves his Diſciples, that no man could, without ſinne, have denied them to bee members of the viſible Church, who yet were not all drawne by his word. But ſome by his Miracles,(a)Iohn 2.23, 24. ſome by the report they heard of him(b)Iohn 4.39. ſome by deſire(c)Iohn 6.24, 26. they had to be fed by him. Some Kings became nurſing Fathers, and Queenes nurſing Mothers to the Church, their Lawes have beene meanes to bring men to outward ſocietie of the Church. And the practiſe of Ioſiah proveth, that men may bee compelled by the Magiſtrate, to ſerve the Lord.(d)Chron. 34.32, 33. Now as many heareing of the fame of Iohn Baptiſt, and of Chriſt came unto them, and ſo were converted by their preaching:Thirdlie, Our Churches were firſt converted, and gathered by teaching of the Word. ſo many that for feare of the Law, were firſt brought to the Church and outward profeſſion of the truth have beene and are effectually converted by the miniſtery of the Word.
Thirdly, Our Church was gathered by the preaching of the Word. For, the firſt converſion of the faithfull of our Land, was by the preaching of the Goſpell, as is manifeſted by the teſtimonies of the beſt approved Hiſtories; Since that time, many have beene from age to age, called by the ſame means, as by the miniſterie of Maſter Wickliffe, and ſuch like, for proofe whereof this may ſerve that in moſt of the Kings dayes there have beene ſome, which have endured Martyrdome for the truth. Theſe ſecret ones did gather others ſecretly, ſo long as perſecution continued, and ſhewed themſelves openly, when libertie was granted; In the dayes of King Edward, great numbers were by preaching, ſo effectually called, that in Queene Maries Reigne, many ſimple men and women, were able to maintaine the truth, againſt the learnedſt Papiſts, and to ſeale it with their bloud. Beſides them, there were many ſecret Congregations in many parts of the Land, all the daies of Queene Marie, which gladly received, and openly profeſſed the Goſpell offered unto them, by publicke authoritie, at her Majeſties entrance to the Crowne. If it bee ſaid, that they ceaſed to bee the true Churches of Chriſt becauſe they joyned themſelves, and became one body, with ſuch as were newly come from Idolatry, (and that not of conſcience, but for feare onelyonly:) we anſwer; that they rather, that were fallen from the Goſpell in Queene Maries daies, were moved by Queene Elizabeths Proclamation, to joyne themſelves unto them, that had ſtood faithfull all that while: Neither is it truly ſaid of them, that in one day, by the blaſt of Her Majeſties Trumpet, at the beginning of her Reigne, all ſorts of men were drawne to a profeſſion of the Goſpell, without any further meanes uſed, for before any were compelled to the profeſſion of the Goſpell; which was not till Midſomer, after her Majeſtie came to the Crowne, there were not onelyonly many Commiſſioners ſent unto all the parts of the Land, that they might deface all the monuments of Idolatry, but ſundry Preachers alſo, which in the dayes of Queene Mary, had received approbation, and exerciſed their miniſtrie in ſome of the beſt reformed Churches beyond the Seas, did by their doctrine both keepe them, whom they found converted) in the profeſſion of the truth, and called many others, of which number we may reckon, Maſter Knox, Leave, Gilbie, Sampſon, Whitingham, Goodman; and ſundry others. And there were daily 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 other particular members, or whole families, yet it cannot juſtifie a ſeparation from all, ſeeing wee have manie that by the preaching of the word of God, were converted and gathered.
Fourthly, This being proved that there was a true Church in the Land before Her Majeſties Reigne,Fourthly though the meanes uſed for the gathering our Church had not beene ſufficient for the firſt calling a people to the faith, yet were the ſufficient for the recalling of the people that had fallen from the faith which formerly they had profeſſed. the queſtion muſt not be whether the meanes ſhe uſed, were the right meanes for the calling, and converting a people to the faith, but whether ſhe tooke a lawfull courſe for recalling, and reuniting of Her Subjects unto thoſe true profeſſours whoſe fellowſhip they had forſaken; this was the courſe which Jehoſaphat tooke,(a)2 Chro. 17.8. who (to gather the Church which was divided) ſent preachers into ſundry parts of his Kingdome, and appointed Noble men to accompany and aſſiſt them by countenancing their miniſtery, and compelling the people to heare them.
This courſe alſo did Ioſiah take, who having aboliſhed Idolatry compelled all his ſubjects to the ſervice of the true God;(b)2 Chr. 34.33. 2 Chro. 14 4. 2 Chro. 15.13. Thus did Aſa uſe his authority, in commanding Iuda to ſeeke the Lord, and to doe according to the Law, and Commandement, and threatning them with death, that ſhould reſuſe: So did Hezekiah by his Proclamation bring divers of Iſrael to Ieruſalem, who were before ſeparated from the Church of God.(c)Chro. 30, 12.
Fifthly, Whereas they ſay, that at the beginning of her Majeſties Reigne, the people ſhould have beene required with ſolemne oath and covenant to renounce Idolatry, and to profeſſe faith, and true obedience to the Goſpell, after the example of Aſas reformation; Wee anſwer.
Firſt, If it had beene abſolutely neceſſary to the being of a Church that there ſhould be ſuch a ſolemne covenant by oath, to renounce Idolatrie; this courſe ſhould be taken in that reformation which Ichoſaphat and Ioſiah made, as well as that which Aſa made.
Secondly, even where this oath was taken, it was Gods true Church before the time of that oath and covenant made by Aſa, wee reade it was made and taken in the 15. yeere of his Reigne, when yet his ſubjects were the true Church long before.
Secondly, There be diverſe congregations in our Land, which in the beginning of her Majeſties dayes, and ſince, have publikely profeſſed their repentance, for their former Idolatry, and promiſed to imbrace and obey the truth, as it is profently eſtabliſhed; as in Coventry, North-hampton, and ſome other places. Yea, we doubt not to affirme, that the whole Land; in the Parliament, holden in the firſt yeare of her Majeſties Reigne, did enter into a ſolemne covenant with the Lord, for the renouncing of Popery and reciaving the Goſpell.
OBJECT. II.
The ſecond thing they object againſt the whole body of our Aſſemblies is this:Object. The ſecond Objection againſt the whole body of our Church is, that it uſeth a worſhip of God which is polluted with the writings of men, as, read, ſtinted prayers. Anſw. That they communicate together in a falſe and Idolatrous worſhip of God, which is polluted with the writings of men, (viz.) With read ſtinted prayers, Homilies, Catechiſmes, and ſuch like; which in the 24. page of their refutation, they call the ſmoake of the bottomleſſe pit.
To this Objection we give this anſwer. Firſt, That it is evident by the Word, that the Church hath uſed, and might uſe lawfully in Gods worſhip, and prayer, a ſtinted form of words: for we find a form of bleſſing the people preſcribed to the Prieſts,fNumb. 6.23, 24 a forme of confeſſion to be uſed at the bringing of the firſt fruits to the Temple preſcribed to the people,gDeut. 26.13, 15. A pſalme appointed for the Prieſts, and Levites, to uſe every Morning.hPſalme 22.1. Another to be uſed every Sabbath day:iPſalme 92. So in the thankſgiving uſed at the bringing home of the Arke, unto the place prepared for it by David, the Church tyed themſelves to the very words of 105. and 96. Pſalmes;k1 Chro. 16.8, 36. and as one Evangeliſt reporteth, that our Saviour appointed that prayer which he gave to His Diſciples to be a patterne to frame all other prayers by.lMatth. 6 9. Luke 11.2. Object. So the other Evangeliſt reporteth, that he had them when they prayed, ſay, Our Father, &c. Which he would never have done, if it had not beene lawfull for us in making thoſe petitions to God, to uſe thoſe very words which are there preſcribed.
Now to that, they object againſt this, that we never read, the Apoſtles did uſe this preſcript forme of words in prayer.
We anſwer,Anſw. That it is abſurd negatively to prove from examples of men, againſt that which God in His Word ſo expreſly, either commanded, or permitted; for we may as well reaſon thus: That we doe not reade that the Apoſtles, or the Church in their time, did baptize Infants. Ergo, They were not then baptized: or thus, We doe not read, that the Apoſtles did pray, either before, or after they preached, Ergo, They did not: Or thus, Saint Paul did not marry, nor take maintenance from the Corinthians, Ergo he might not lawfully have done it. The moſt Pſalmes, that David made, as they were committed to the Church Muſitians; That in ſinging them, were tied to the very words that David ſet downe; ſo they were not ſung as Meditations and doctrines for the inſtruction of the Church, but as prayers unto God. This is evident not onelyonly by the manifold petitions and thankeſgivings unto God, that are to bee found in them, but by this eſpecially, that they are ſaid to bee ſung unto the Lord.
And as by that which hath beene ſaid, it may appeare that ſet and preſcript formes are lawfull in thoſe prayers and thankſgivings that are uſed upon ordinary occaſions;Secondly, A ſtinted and ſet forme of words is lawfull, even to the extraordinary prayers. So it is alſo evident, that they may bee lawfully uſed even in thoſe prayers, and thankſgivings, that (being taken up) on extraordinary occaſions, doe require an extraordinary, and ſpeciall fervency of the ſpirit, for which we have the example of our Saviour Chriſt Himſelfe,Mat. 26.42, 44. who uſed the very ſame words three times ſeverally b even in that prayer, which hee made with all holy exceſſe of fervent affection.
And this may lawfully be done, not only in thoſe formes which we frame and deviſe our ſelves,Thirdly, It is lawfull to tie our ſelves (in prayer) even to that forme of words which have been deviſed and uſed by others. 2 Chro. 6.41, 42. Pſalm. 132.8.10. 2 Chron. 5.13. Pſalm. 136.1. Pſalme 136.1. 2 Chron. 20.21. 2 Chron. 29.30. 4. A preſcript forme of words bath beene ſome times commanded to be uſed in extraordinary occaſions. Hoſca 14.3… Ioel 2.13. but in them alſo which we finde to have bin uſed by the good ſervants of God in former times, upon the like occaſions to thoſe that befall us now So Salomon uſeth, in the Dedication of the Temple, that very Pſalme which David vowed to uſe at the bringing of the Arke to his houſe; and in the bringing of the Tabernacle and holy Veſſells into the Houſe of God, he uſeth the ſame words of another Pſalme. So Jehoſaphat uſeth the ſame words of the ſame Pſalme, in that excellent thankeſgiving which he maketh to God. Hezekiah cauſed thanks to be given, in the ſame words unto God, as David, and Aſaph had uſed before. Yea, this manner of praying, and praiſing in ſet and preſcript formes of words, even upon extraordinarie occaſions, we finde directly commanded fundry times. So the Prophets expreſly ſet forth what words ſhould bee uſed among the people.
And which is yet more, we finde a ſet, and preſcript form of words to be uſed in extraordinary occaſions, appointed long before that thoſe occaſions fell out. So we reade of a forme of thankſgiving,Fourthly, it hath ſometimes beene preſcribed long before the occaſions fell out. Eſa 12.3, 4. 1 King. 8.47. Daniel 9.5. Ier. 33.11. Ezra 3.11. appointed to be uſed by the Church at Chriſts comming, and Salomon, preſcribeth a form of confeſſion, to be uſed by the Church in captivitie, which forme Daniel in the name of the Church uſed. So Ieremie appointeth the 136. Pſalme to be uſed by the people, for a forme of thankſgiving, after their returne from captivitie, which was alſo uſed accordingly by then: whereupon this will follow, that unleſſe they can take exception, to the matter of our prayers (which ſhall afterwards be conſidered of) they may not blame us for the ſtinted and preſcript forme of prayers we uſe, and that if we want fervencie of ſpirit, in our prayers,That alſo which they object againſt our Catechiſmes is of no force, for firſt, it is lawfull to collect out of the word, and to teach in order the principles of Religion. the fault is to be imputed to the corruption of our owne hearts, and not to the preſcript formes we uſe.
Concerning the Catechiſmes uſed in our Church, we anſwer; firſt, It is evident by the Scripture, that the Church hath for the inſtruction of the people, not only taught, and deliverd the holy Scriptures themſelves, and tied themſelves in their teaching, to the very words, and frame thereof) but hath alſo ever had, and uſed to teach abridgments, ſummes of their principles of Religion, collected out of the Scriptures, and this wee thinke will be evident to ſuch as in the feare of God and deſire to know the truth, ſhall well weigh and conſider theſe places.tRom. 2, 20. & 6, 17. 2 Tim. 1.13. Heb. 5.12.13, 14, & 6, 1, 2, Secondly, it is alſo lawfull to require of the hearers an account which is alſo thus taught.
And as the Scripture proveth this warrantable, ſo reaſon it ſelfe, and common experience teacheth, that it is a great help in all knowledge, to have ſhort ſummes of that we would learne, in our view, and proſpect repreſented to us, and to have that in order taught, that we would bee inſtructed in. So is the Saylor holpen by his Card, the Traveller by his Map, and the moſt cunning workman, by his patterne he draweth before be beginneth his worke.Luke 2.46.47. Mat. 13.36, 51 Mark. 9.28.30, 31. So he that teacheth children, beginneth with the Letters; and hee that buildeth an houſe, with the foundation.
Secondly,Thirdly the hearer may lawfully give account of the doctrine in the ſelfe ſame words wherin it was taught. Fourth'y he may lawfully have copies of theſe principles in writing or print. That wch they object againſt our forms (viz) that we conceive them not our ſelves, but they are deviſed & impoſed by others, is alſo of no moment, for it is lawfull to uſe theſe formes not only that are in the word, but ſuch as men have deviſed, Ref. pag. 204. It is alſo evident, that in teaching theſe principles (as well as in the other kinde of inſtructions) Chriſt and his Holy Apoſtles have beene wont to require of their hearers, that they ſhould reſound, and give account of the principles of Religion, thus taught in order, as appeareth by the notation of the Greeke word, foreign, which is uſed in all theſe places, Luke 14. Acts 18.25. 1 Cor. 14.19. Galath 6.6. as alſo by the practiſe of the Jewiſh Church, which our Saviour by his preſence approved and by his owne practifie alſo, and which, (following his example) ſome of the Apoſtles did.
Thirdly, If Miniſters may (as wee have proved) in regard of the particular ſtate of their people, collect ſuch abridgments, and require the people to reſound them; then it cannot be unlawfull, for the people to reſound the doctrine in the ſelfe ſame words, wherein it was taught.
Fourthly, This being ſo, it cannot but be lawfull, and profitable for the people to have the Catechiſmes, and ſums delivered them in writing, or in print, that they may the better read, and learne them.
Seeing we may have formes, both of prayers and Catechiſmes, we ſee not how this can condemne the formes which wee uſe, viz. That in compiling, and collecting them, the invention, and ſuch other gifts of men are uſed, ſeeing there is a liberty left to the Church to doe many things, that tend onelyonly to the ſetting forth of Gods Ordinances, (as themſelves confeſſe) and in the preaching of the Word, and in thoſe prayers which they call conceived praiesr, the wit, memory, judgment, and ſuch other humane gifts, are lawfully, and neceſſarily uſed, eſpecially conſidering that the peoples underſtanding, and memory, may bee the better helped, by that they are well acquainted with them by the other.
If (we may uſe lawfully (as we ſee we may) even ſuch formes as were collected by men,Secondlie, It is lawfull for Miniſters to uſe ſuch formes as have beene deviſed by men of better gifts then themſelves. and that theſe formes doe not any way ſtaine or prejudice the fevencie of the ſpirit, then doubt we not, but theſe forms that have beene ſet downe by men of better gifts, may as lawfully bee uſed of them, who throughly conceive the meaning, and truth of them, as thoſe which the Miniſter deviſeth himſelfe.
If formes thus deviſed by men be found to be lawfull and profitable, what ſinne can it bee, for the Governours of the Church, to command that ſuch formes bee uſed;Thirdlie, It is lawfull to uſe ſuch good formes as are impoſed by authoritie. or for us that are perſwaded of the lawfulneſſe of them being impoſed, unleſſe they will ſay, that therefore it is unlawfull for us to heare the word, receive the Sacraments, beleeve the Trinitie, and all other Articles of the faith; becauſe wee are commanded by the Magiſtrates ſo to doe: whereas indeed we ought the rather to doe good things that are agreeable unto the Word, when wee know them to be alſo commanded by the Chriſtian Magiſtrate.
Though we are perſwaded by the former reaſon,Yet we doe grant that in ſome caſes conceived prayers, are more fit then other. to think that ſtinted formes, are ſo farre from being ſimply unlawfull, as in that, in the ordinary and generall occaſions of the whole Church, they are many times, more fit, then thoſe, that are called conceived prayers. Yet it is well knowne that our Law alloweth, and our preachers, alſo doe uſe prayers conceived, which we in ſome caſes, doe judge more fit to ſtirre up, and expreſſe the groanes, and ſighes of the ſpirit, then thoſe prayers doe wherein we tie our ſelves to preſcript words.
But why doe wee ſeeke to juſtifie our preſcript Lyturgie, before theſe men, who ſpeake as ſcornefully, and profanely of our conceived prayers, as they can poſſibly doe of thoſe which wee read? For when Henry Barrow had derided and flouted thoſe that uſe onelyonly read prayers; hee breaketh out into theſe ſpeeches, in the 37. page of his diſcovery, that other ſmooth hypocrites: yet as groſſe Idolaters, uſe this, (viz.) the Lords prayer, as a clauſe, or ſupply, to their long, and prolix prayers conceived before, whereby it ſhould ſeeme, that their hatred to us, (rather then to our corruptions) is ſo great, as that, whatſoever wee doe will diſpleaſe them.
Concerning Homilies, this anſwer wee give;The reaſons they bring againſt us for Homilies is of no force. That though wee thinke it is not ſimply unlawfull, to reade in our Aſſemblies ſuch Homilies, as are for the matter ſound and good: yet in regard of the dangerous inconveniences, that may come, by uſing them by ſo many Miniſters and Congregations in the Land, doe utterly diſlike all publike uſe of them: as that we wonder that theſe men are not aſhamed to uſe this as a reaſon of their ſeparation from the whole Church.
But what if all this were granted, that the uſe of our ſtinted prayers,If to have a Dreſcript form of Lyturgie were Idolatrous yet might we be the true Church for all that. Catechiſmes, and Homilies were Idolatrous, which yet wee have proved to be otherwiſe; will it from thence follow, that we are not that true Church? Is this a greater corruption in the worſhip of God, then the retaining of hie places, againſt which there is ſo expreſſe a commandement,aDeut. 12.2. 1 King 11.8, 9 1 King. 15.14. 2 King. 15.4. 2 King. 18.4, 2 King. 13.6. or then the burning Incenſe to the Brazen Serpent? b and yet it is evident, that the one of theſe was retained in the dayes of Aſa and Azariah Kings of Iudah, and the other, even till Hezekiahs Reigne: in which time notwithſtanding, it is manifeſt there was a true Church in Judah.
The teſtimony of Scripture, which they quote in the page 68. of the collection of Letters and Conferences: and in the 144. page of their reſutations againſt our preſcript Lyturgie, are ſuch as either tend generally to the condemning of Idolatrie,fDeut. 5.8, 9. 1 Chro. 28.10. Revel. 22, 19. Prov. 30.5, 6. Deut. 4.32. Revel. 22.18, 19 Matth. 15.9. Col. 2.20, 23. or ſuch as forbid us to add any thing to the Word of God.
To the firſt ſort, we anſwer; that they have not yet proved our Lyturgie Idolatrie. Secondly, if they had, yet cannot they by theſe teſtimonies conclude, that therefore they that uſe it are not the true Church.
To the other ſort of Teſtimonies, this we ſay; that we adde not our Lyturgie unto the Word of God, nor make it of equall authoritie with it: neither doe we uſe it to the ſame ends, and purpoſes, that we doe the Scripture.
Secondly, Wee doe wonder, with what judgment, or Conſcience, they can blame us for adding to the word by our Lyturgie, who will at no hand allow us to uſe, as prayers, any of the formes that are ſet down in the Scripture.
The reaſons alſo againſt all formes of Lyturgie,The reaſons againſt all formes of Lyturgie are weake and ſet downe in the 43. page of the collection of ſlanderous Articles. are fond and weake, though they ſeeme to collect them from the Scriptures, for wee have above proved, that God may be worſhipped ſpiritually, and fervently, even in that prayer, wherein a ſet and preſcript forme of words are uſed.
Secondly, That this is no good reaſon, the Apoſtles are not read, to have uſed any ſet forme of prayer themſelves; or to have preſcribed any to the Churches, Ergo, they did not uſe, or preſcribe any, or Ergo, the Church might not.
Thirdly,Iohn 4.23. Rom. 8.26. 1 Iohn 2.17. 1 Cor. 3.11, 12 We ſee not why they may not as ſtrongly reaſon, the ſpirit helpeth our infirmities, and wee have received that anointing, and therefore we need not, nor may not uſe any outward helps, for our conſolation and inſtruction, or for the ſubduing of our corruptions; as this, the ſpirit helps our infirmities, &c. and we have received that anointing, Ergo, we need not, nor may not uſe any preſcript formes of words, as helps in our prayers.
OBJECT. III.
The third thing they object againſt the whole bodie of the Church,Object. The third Objection againſt the whole body of our Church, is, that we want Chriſts Diſcipline. is this: That we want that diſcipline, and order, which Chriſt in his Teſtament hath appointed for the government of the Church: for neither have we (ſay they) the power to binde or to looſe; nor thoſe officers by whom the cenſures of Chriſt ſhould be exerciſed; Yea ſaith, Henry Barrow, in the 160. page of his diſcoverie; You have not any one thing, order, or adminiſtration, according to his Teſtament. And in the 188. page, ſuch places of Scripture as make expreſſe mention of Chriſts diſcipline, as Rom. 12. 1 Cor. 15. and 12. 2 Cor. 2 Epheſ. 4. 2 Theſ. 3. and 1 Tim. 5.1. are not ſaith he, ſuffered ſo much, as to be read in the Church; much leſſe to be ſincerely expounded: from theſe premiſes, ſee what a concluſion, he in the 27. page of his diſcovery, inferreth, without the power (ſaith hee) and practiſe of the diligent watch of every Member: but eſpecially of the Elders, the Word of God is made an Idoll, the Sacraments ſacriledge unto us, and all things we do, odious and abominable unto the Lord.
To this third Objection, this anſwer we give.Anſw. The firſt part of Christs Diſcipline which is moſt ſubſt intiall we have 1. For the works and duties which hee would have performed in the governmēt of his Church, are all one in our aſſemblies. Diſcipline not exerciſed rightly.
Firſt, whereas the diſcipline of Chriſt, conſiſteth in two things, (viz.) what works and duties, Chriſt would have performed, for the ordering and government of his Church, and by what perſons and Officers hee would have theſe duties exerciſed: We affirme, that for as much as all theſe workes, (viz.) preaching of the Word, and adminiſtration of the Sacraments, the cenſures of admonition, ſuſpenſion, excommunication, and proviſion for the neceſſitie of the poore, are in many of our Aſſemblies performed, and by Law ought to be in all, that there ore we cannot juſtlie be ſaid to be without the diſcipline of Chriſt, but rather that we having the diſcipline of Chriſt, which is moſt ſubſtantiall, doe want the other, and ſo exercile it not rightlie, that is to ſay, not by thoſe Officers, which Chriſt …ath appointed.
Secondly, It is well knowne, that the chiefe works and diſcipline;Secondly, The chiefe workes of Chriſts Diſcipline are exerciſed with us even by thoſe Officers that he appointed. namely the preaching of the Word, and adminiſtration of the Sacraments, and conſequentlie, the principiall part of that power, to binde and looſe, which Chriſt gave to his Church, is not only exerciſed in manie o… our Aſſemblies; but exerciſed alſo, by thoſe very Officers which Chriſt hath appointed for us: the Lawes of our land doe authorize the Miniſter to ſtaie from the Lords Table, all ſuch as are uncatechiſed, and out of charitie, or any otherwiſe publike offenders, (as appeareth in the Rubrick before the Communion, and in that which is after confirmation) And from whence elſe commeth the trouble of many of our Miniſters, but from the exerciſing of this authoritie, even from the ſuſpending of the ungodly from the Sacrament, and ſtinging their conſciences by the preaching of the word?
Thirdly,Thirdly, though the …p…ine were not exerciſed at all with us, it could not therefore follow that we have it not. Fourthly, Though even through ignorance or fearefulneſſe, wee were kept frō it, yet might wee have right and authoritie to uſe it. Though none of our Aſſemblies did uſe this power, it followeth not from therce, that we have it not: No more than it doth follow, that the rich churle hath no monie, becauſe he uſeth none, and that a man therefore hath no authoritie, becauſe hee doth not exerciſe any.
Fourthly, Admit we were not able (through want of knowledge and courage) to uſe this power. Yet followeth it not, that therefore wee want the right, and authoritie to uſe it: For if thoſe Churches which the Prophet reproveth,aEzek. 22.26. for putting no difference between the holy and prophane or that which the Apoſtle blameth, for not putting the inceſtuous perſon from among them: had they wanted authoritie, to uſe this power, how could they juſtlie have beene reproved, for neglecting the exerciſing thereof?
Laſtly, Though it were granted, that we wanted both the exerciſe of the Churches cenſures, and ſome of thoſe Officers, which our Saviour hath appointed to exerciſe them by: Yet might wee bee a true viſible Church notwithſtanding: there was a true Church in Iudah, all the daies of Aſa, b 1 Cor 5.1, 2.and Iehoſaphat, a2 Chro. 15.9.10. & 17, 5, 9yet was not the diſcipline reformed there, till the latter daies of Iehoſaphats Reigne.b2 Chro. 19, 8 11. Ezek 22.26. That alſo was a true Church, even then when the Apoſtles found this fault with them,d1 Cor. 5.1, 2. the Congregation at Samariah is called a Church before the diſcipline was eſtabliſhed there. And even in Jeruſalem there was a famous viſible Church of Chriſt long before ſundry parts of the diſcipline (for want whereof they condemne us) were eſtabliſhed there, yea it is evident, that by the Apoſtles themſelves diverſe Churches were gathered, ſome good ſpace of time,g Acts 13.43. 14 11, 21, 23. Tit, 5.5. before the diſcipline was ſetled, or exerciſed,eActs 8.12.19 31. Acts 2.41, 42. by all which is manifeſt; that how neceſſary ſoever thoſe parts of the diſcipline (which we want) be to the beautie, and well being, or preſervation of the Church. Yet are they not neceſſary to the being therof, but that a true Church may be without them. And as we may well call him a man, that wanteth not only ſundry parts of his body, as an Arme, or a Legge. or Eye, but is alſo diſtempered much even in the Braine, and Liver, and heart, and the reſt of the vi…all parts; ſo may wee rightly call that a Church, which not only wanteth ſundry of thoſe Officers which Chriſt hath ordained, but hath alſo even in the miniſterie of the word, and the profeſſion of the true faith (which are as it were the braine and heart of a true Church) much maimedneſſe and diſtemper.
The places of Scripture which they alleadge to diſprove this which wee have ſaid, are unskilfully applyed;In the collection of Letters and conferences, page 69. Epheſ. 4.11, 12. Rom. 12.8. for the one of them mentio eth no other ordinary officers out Paſtors, and Teachers, which our Church profeſſeth, the other though it proveth there ſhould bee other Officers beſides them there named; yet doth it not affirme, that without them there can be no true Church.
OBJECT. IIII.
The fourth thing which they object againſt the whole body of our Aſſemblies is this:Object. The fourth Objection againſt the whole body of our Aſſemblies is, that we ſtand under the Popiſh Church government w… reaſon alſo is inſufficient to warrant their ſeparation. That we ſtand under (us they ſay) a falſe and Antichriſtian government, for that wee are directed by; and ſubject to Canons, Courts, and authoritie of the Biſhops which they do not content themſelves in the 68.69. page of their collection of Letters, and conferences to call Popiſh, and Antichriſtian, and Aegyptian, and Babyloniſh Tokes, but in regard thereof they ſay our Aſſemblies Caſt our Sathan by the power of Sathan.
To this fourth objection we make this anſwer:
Firſt, Seeing it hath beene already ſhewed that the diſcipline which our Church exerciſeth, is in ſubſtance the ſame with that which Chriſt inſtituted, they cannot with any colour of truth ſay, that all our Church government is Popiſh, and Antichriſtian, but only that it is popiſhly and corruptly adminiſtred.Anſw. 1. The ſubſtance of our diſcipline is Chriſt, and not Antichriſts 2 Theſ 10.11. 2 Tim. 4.1.3. 1 Iohn 2.22. 1 Iohn 4 3. Iohn 7. Revel. 13.5, 16.
Secondly, Though it were confeſſed, that in the callings, and authoritie of the Biſhops, there bee diverſe things Antichriſtian; Yet ſee we not how our Biſhops could truly be called Antichriſts, or Antichriſtians; becauſe, firſt the word when it deſcribeth Antichriſt, and teacheth us how to know him, uſeth to marke him out by his falſe doctrine. Neither can we find in holy Scripture, any ſuch accounted an Antichriſt or Antichriſtian, who holding the truth of doctrine, and profeſſing all the fundamentall Articles of the faith, doth ſwerve either in judgment or practiſe from that rule which Chriſt hath given for the diſcipline of his Church. Now it is evident, that our Biſhops both doe, and by the Lawes of our Land ought to hold and teach all doctrines and truths that are fundamentall: Yea ſome of them have learnedly, and ſoundly maintained the truth againſt Heretickes; that have gai…aid it, ſome have not only by their doctrine and miniſterie converted many to the truth, but have ſuffered perſecution alſo for the Goſpell, and though Henry Barrow in the eleventh page of his diſcoverie call them Pſeudo-Martyrs, and run-away profeſſors, yet can hee not prove that they all ſince their accepting their rooms, renounced, and are fallen from that truth which they then ſuffered for.
Secondly, Their Hierarchie, and other their corruptions that are charged upon the calling of our Biſhops, were rather to bee eſteemed as the ſtaires, and way to Antichriſtianitie, then Antichriſtianitie it ſelfe, which is evident by this, that they were in the Church before the Pope (who is the Antichriſt, and the chiefe head-linke of all Antichriſtianitie) was revealed.
Thirdly, The Antichriſtian Biſhops hold their preheminence, as from GODS Law, which is unchangeable; Whereas our Biſhops ſince her Majeſties Reigne untill this day (for the moſt part) held their ſuperioritie by no other right, then by the poſitive Law, which is variable; Yea it appeareth, both by the inſtitution of the Courts of deligates, and by the continuance thereof to this day, that they doe and ought by Law to hold their juriſdiction, not as from God, but as from he Prince.
Thirdly,Thirdly, if they were, yet might we be the true Church. Admit that both our Biſhops, and the government by them exerciſed were Antichriſtian, yet might wee that ſtand in that ſort, as we doe, be ſubject unto them that are the true Church of Chriſt; it is evident, that to ſpeake properly, the Yoke of Antichriſt is only inward and ſpirituall where the faith and Conſcience are enjoyned upon paine of damnation to receive other Lawes and worſhip, then that which God in his word preſcribeth, and even to this Yoke, the true Church hath beene often ſubject, or elſe the Church of the Jewes even in the dayes of Chriſt was no true Church that held themſelves bound in conſcience to obſerve ſundry traditions of the Elders: In a more large ſenſe thoſe Prelates are called Antichriſtian, that joyne civill juriſdiction, with Eccleſiaſticall, or uſurpe more than they ought in externall government, or tyrannouſly abuſe the power committed to their hands; and this Antichriſtian Yoke alſo, the true Church hath borne many a time: in the dayes of the Macchabees, there was a true Church among the Jewes, yet did the Prieſts exerciſe civill juriſdiction.
There was a true Church,Ier… 5.31. & 20.1. both in Jeremies, and Ezekiels dayes, which yet did beare this Antichriſtian Yoke: the authoritie which our Biſhops are ſaid to uſurpe over the Miniſters,Ezek. 34.4. Which had not-needed if the Church could have ſuppreſſed, or withſtood them. and Church, is not worſe than that, which Di…trephes uſurped; for beſides that hee ſought for an Antichriſtian preheminence, it is evident that the Church was unable to reſiſt him, and therefore the Apoſtle purpoſed himſelfe to come and rebuke him. Their own termes they uſe in this, [viz. Aegyptian, and Babyloniſh Yoke,] ſhall teach them thus much; for ſeeing that the Ieues remained ſtill the Church of God, even in that bondage that they ſtood under in Aegypt, and Babylon; why may not wee alſo remaine God Church ſtill, notwithſtanding the Yoke which wee beare, being nothing ſo heavie as that was?
OBJECT. V.
The laſt thing they object againſt the whole body of our Aſſemblies,The fifth Objection againſt the whole body of our Church is that we obſtinately continue in the aforeſaid wants and corruptions though we have bin duly convinced. 1. Objection is falſe and inſufficient to warrant their ſeparation for ſome of our aſſemblies have mourned for that which is amiſſe and by all due meanes ſought reformation. Secondly, ſome maintaine corruptions and oppugne the diſcipline becauſe they are not yet in their conſciences perſwaded of the things. Tit. 3.11. is this: That wee ob…tinately continue in the aforeſaid wants, and corruptions, though we have beene convinced concerning this point, they have theſe words, in the 23. page of their refutation; Wee hold withall that no true Church, or Chriſtian will maintaine any ſinne, or error, when it is evidently ſhewed and convinced to them by the Word of God; much leſſe perſecute ſuch as reprove and admoniſh them, as you do. In the 164. pag. they charge us with wilfull obſtinacie, open rejecting, and reſiſting the truth, &c.
To this reaſon, we alſo give this anſwer.
That neither doe our Aſſemblies continue in the aforeſaid wants and corruptions, neither if they did, ſhould they therefore ceaſe to be a true Church; for,
Firſt, It is evident, that many Miniſters and Congreations, have both by prayer unto God, and all meanes (that have been in their powers to uſe) teſtified unto men their earneſt deſire to have theſe corruptions removed, and the true diſcipline eſtabliſhed.
Secondly, The moſt of them that maintaine the evills that are amongſt us, and repugne the reformation which the reſt have ſought, cannot bee juſtly charged with wilfull obſtinacie, or committing thoſe things wherein their own conſciences doe condemne them; for, ſeeing they profeſſe, and pretend that they are not yet in their judgment perſwaded of theſe things, and the whole converſation of many of them: is, ſuch as gives us juſt cauſe to believe them, who dare be ſo preſumptuous as to judge thus of their hearts, and conſciences, though hee were ſure they have wanted no meanes whereby they might have beene convinced.
Conſidering that it is one thing, to have had the meanes of convincing another thing to be convinced: the former whereof may bee performed to us by men, the other by the Lord only; and that a people, in whom ſome right meanes of convincing have not been effectuall, may as well be the true Church of God, as they that have received and profited by all right meanes, that have beene uſed for their inſtruction, and reformation of life.
Thirdly, We have not yet had the right meanes uſed to convince us in ſundry of thoſe matters,Thirdly, Wee have not had ſo much as the right meanes uſed to convince us in theſe things which are in controverſie between them and us. that are in controverſie betweene us and them; for proofe whereof, we referre our ſelves to the anſwer, which we will hereafter make unto their articles in their concluſion.
Fourthly, Though not only the right meanes had been uſed to convict us, but they had alſo ſo farre prevailed with us, that in judgment we ſaw the truth (which they ſay is not practiſed amongſt us) and in heart did affect it; yet would this ſufficiently cleere us from the crime of wilfull obſtinacie, that wee have not power without the conſent and permiſſion of Chriſtian Magiſtrates (under whom we live, by whoſe meanes we enjoy ſo many great benefits,Fourthly, Although wee were all throughly convinced, yet have wee not power and warrant from God to redreſſe publike diſorders, and erect the diſcipline without the conſent of the Chriſtian Magiſtrates. and whom if wee ſhould thus farre provoke (we ſhould evidently hazzard the loſſe of thoſe things wherein the very life and being of a viſible Church conſiſteth,) either to remove the corruptions that remaine amongſt us, or to eſtabliſh thoſe Church orders which wee want; for although we doubt not but the whole truth of Chriſts doctrine, may be lawfully taught (though all the Magiſtrates in the world gaine-ſay it) and practiſed alſo ſo farre forth by every Chriſtian, as the bounds of his particular calling permits, and that it is the Magiſtrates principall honour, in the ſight of God, and man, to yeeld and ſubmit himſelfe to the inſtructions, reproofes, and cenſures of the Church, ſo far forth, as they are agreeable to the Word of God, who is Lord of Lords, and King of Kings: Yet cannot we not ſee good reaſon to perſwade us, that the Church ought, or may either pull downe, corrupt Church government, or erect the right diſcipline, not onelyonly without, but contrary to the likeing of Chriſtian Magiſtrates.
Thus much we finde in the Word of God.Godly Princes
Firſt, That in thoſe publicke reformations of the Church, which the word commendeth, the Chriſtian and godly Princes were ever the principall actors.
Secondly, That for the want of publicke Reformation, the Magiſtrate is every where blamed, and no where the Church, for ought we can find: oft are the Prieſts, and people blamed for erecting and practiſing Idolatry, but never for that they plucked it not downe, when their Princes had ſet them up: Neither can wee finde whether ever the Church under a Chriſtian Magiſtrate, was by any Prophet, either commanded to deale (otherwiſe then by perſwaſion) in publike Reformation, when the Magiſtrate neglected it; or reproved for the contrarie.
To that which they were wont to ſay; then the Apoſtles were much to blame, who in erecting the Church government, never waited for, nor ſought the Magiſtrates leave, and good likeing? Wee anſwer, that though without the Magiſtrates leave they did it. Yet not contrarie to his liking, or when he oppoſed his authoritie directly, and inhibited it, the never erected the diſcipline, when there was ſo direct an oppoſition made againſt it by the civill Magiſtantes.
Secondly, If it could bee proved that the Apoſtles did ſo then, yet would it not follow, that we alſo may doe ſo now; for neither was the Heathen Magiſtrate altogether ſo much to bee reſpected by the Church as the Chriſtian Magiſtrate is; neither have our Miniſters, and people, now ſo full and abſolute a power, to pull downe, and ſet up orders in the Church, as the Apoſtles (thoſe wiſe Maſter builders) had.
Laſtly, though this were all proved,Fiſthly, though we did voluntarily continue in thoſe knowne wants & corruptions having power to redreſſe them: yet might we be the true Church notwithſtanding. that our Aſſemblies are throughly convinced in theſe points, and that we having power to reforme that which is amiſſe, doe yet voluntarily continue in thoſe wants, and corruptions, yet might we be the true Churches of Chriſt, notwithſtanding; for as true faith in Chriſt, not morall obedience, is that which giveth life, and being to every true member of the Church, ſo the profeſſion of true faith in Chriſt, rather than obedience, is that which giveth the life, and being to a viſible Aſſembly.
So wee reade that many upon their profeſſion of faith were baptized and incorporated into the Church.aActs 8.12, 13 & 16, 31, 32. So that which made the Romuns a true Church in the judgment of Paul, was, that their faith was publiſhed throughout the world.bRom. 1.8. And generally, that which made the Gentiles (to whom hee preached) a true Church, was that they gave obedience of faith, neither doe wee ſee what difference they will make betwixt the covenant of workes, and the covenant of grace,cRom. 1.5. if they hold obedience to the Commandements of God, neceſſary to the life and firſt being of a true Chriſtian Church.
And as a wife ceaſeth not to be a wife, though in many things ſhee ceaſe to be wilfully diſobedient to her husband, unleſſe ſhe ſin, either by deſertion, or whoredom, and be divorced. So neither the Church ceaſeth to be the Church, and Spouſe of Chriſt, till ſhe be both ſufficiently convinced of Atheiſme, or Idolatry, and be divorced alſo, the Lord taking from her His Word, and Sacraments, and all other his ſpirituall Jewells, and Ornaments; In the third Chapter of Ieremy, both Iſrael, and Iudah, were charged with Idolatry, and yet muſt we needs confeſſe, that they ſtill continued the true Church of God, unleſſe wee will ſay, there was at that time, no true viſible Church in the world, which was moſt abſurd to affirme. So the Corinthians being in the firſt Epiſtle, convinced of the ſinne of Idolatry,d1 Cor. 10.14. and other ſinnes,e2 Cor. 6.14. & 12, 21, 13, 2 the Church remaining in them, as appeareth in the ſecond Epiſtle,f2 Cor. 1.1. did yet continue to be the true Church of God, notwithſtanding, and ſo are called in the ſame Epiſtle; That which Henry Barrow in the 94. page of their refutation excuſeth this Church by, (viz.) that it was orderly gathered, and eſtabliſhed, may as well bee alleadged for our Aſſemblies, as for the Church of Cor. as, we hope, may appeare by that which hath been above ſaid in our Anſwer to the firſt Objection they make againſt the whole body of our Church; He that was once a brother, though he perſiſt in his ſinnes, he hath beene convinced of, not by one brother only, but by two or three, yea though he commit ſome preſumptuous ſinnes, ceaſeth not to bee a brother notwithſtanding;Matth. 18.15, 16. how much leſſe, ſhall a Church ceaſe to be a true Church,bPſalme 19. becauſe it hath been convinced of ſome groſſe corruptions, by one, or ſome few?
The high places were continued in Iſrael, and Iudab, and that under the Reigne of ſundry good Kings; notwithſtanding the reproofe of many Prophets. Yet were they of Iſrael, and Iudah, accounted the Church ſtill; neither did the Prophets ceaſe, to communicate with them.c2 Kings 1.3. & 15.3. Neither would thoſe that remained in Babylon after the Proclamation of Cyrus (which was alſo the Commandement of God)d2 Chro. 36.22 Ezra. 2.2. to returne, thruſt out of the account of the Church, as appeareth by the communion of them, with the Church of Ieruſalem, and the bookes of Ezra, and Nehemiah, notwithſtanding, partly in feare of the danger, partly in a love of the commoditie, which they ſetled themſelves in, during the captivitie, they did not build the Temple in perſon, but only ſent mony for the building.
Laſtly, the Apoſtle ſetteth downe a Rule, which is directly contrary to this fourth Article of their firſt exception in theſe words; Let us therefore as many as are perfect, bee thus mind d, and if in any thing, ye be otherwiſe mind d, Philip. 3.15.God ſhall reveale the ſame unto you; Nevertheleſſe, Whereto we have already attained, let us walke by the ſame rule, that we may mind the ſame thing, whereby it appeareth, that with thoſe who hold the foundation, wee both may, and ought to hold and joyne our ſelves in the things, wherein we are agreed, notwithſtanding our differences in thoſe things that are not fundamentall. By all which it is manifeſt how falſe, and dangerous a doctrine, that is, which Henry Barrow in the 28. page of his diſcovery affirmeth, that preſumptuous ſinne, with obſtinacie joyned thereunto, breaketh the covenant with God; if he had ſaid, it giveth the Lord juſt cauſe to caſt us off, and to make void that covenant whereby hee had bound himſelfe unto us, wee would have conſented. But that the everlaſting covenant of God, is utterly broken by a preſumptuous ſinne committed with obſtinacie, if wee ſhould grant, wee ſhould condemne the generation of the juſt, and darken much the glory of Gods MercieMercy, who is conſtant in love towards thoſe, whom he hath receaved into covenant, even though they bee many times unconſtant and unfaithfull unto him.
And even as an Husband, or wife, ceaſeth not preſently to bee an Husband, or wife, when they have committed adulterie, till by juſt divorce they bee ſeparated, ſo it is in this caſe as wee have above ſaid.