The churches purity, or, The difference betweene the churches frame in darke times and her settlement in the purest times

THE CHVRCHES PVRITY; Or, the difference betweene the Churches frame in darke times, and her settlement in the purest times.

It is a false saying to conclude, that a thing which was once well done, must in no wise bee altered; for when the cause of the time is changed, good reason doth require the well done thing to be reformed also, saith Saint Augustine in his 5. Epistle to Marcel∣linus.

Though the frame of the Church of England, as it was setled at the reformation of Popery, was approved by good men; yet (neverthelesse) in these more pure times, it may and ought to bee reformed in many par∣ticulars.

1. Argument.

THat Church, whose frame doth differ from the Doctrine of the Gospel of Jesus Christ in any particular, may and ought in such particulars, to be reformed. But the frame of the Church of England, as it now stands, doth differ from the Doctrine of the Gospel

of Jesus Christ in many particulars: Therefore the frame of the Church of England, as it now stands, may and ought to be reformed in many particulars.

2. Argument.

THough a Church be Reformed from Idolatry, and setled in the purest forme, which then can bee at∣tained unto, yet neverthelesse; time producing by better experience, many inconveniences, wherein it may be againe reformed; and that upon good grounds, such inconveniences may, and ought to bee reformed. But the Church of England, though it be reformed from Popery and Idolatry; and setled according to the purest forme; which at her reformation it could attaine unto; yet (neverthelesse) since such her settlement, time hath produced by experience, many inconveniences wherein it may and ought to be againe Reformed; and that upon good grounds; Therfore the Church of England may, and ought to be Reformed in all such things.

Concerning the 1. Argument.

I. To proove that that Church whose frame doth dif∣fer from the doctrine of the Gospel of Jesus Christ in any particular, may and ought in such particulars to bee re∣formed. Therefore saith Saint Cyprian, wee ought not to take heede (saith he) what any man hath thought good to be done before us, but what Christ which was before all men, hath done before that; for we must not follow the custome of men, but the truth of God. And Saint Paul tells us, that those things (saith he to the Church at Phi∣lippi) which yee have both learned and received, and heard, and seene in me; those things doe, and the God of peace shall be with you, Phil. 4.8, 9. Whereby wee may plainely see, that if any Church shall entertaine any

thing that is contrary to the doctrine of the Gospel of Iesus Christ: such things upon tryall beeing found to bee so, ought to bee reformed.

II. To prove that the frame of the Church of Eng∣land, as it is now, doth differ from the Gospel of Iesus Christ in many particulars, which to reckon up in this place I am not resolved, I will onely propound five Que∣ries and referre them to the judgement of those who please to search the Scriptures there underquoted.

5. Queries.

I. Whether the Lordly government of the Bishops in the Church of England, and their beeing, as they now stand, doe not differ from the Gospell of Iesus Christ. Luke 22.25, 26. 1. Pet. 5.1, 2, 3. Matt. 20.25, 26. Marke 9.32. 2. Tim. 4.1. Tit. 1.5, 6, 7. 1. Tim. 3.1, 2 3.2. Tim. 2.24,

II. Whether Excommunication be used in the Church of England upon such persons, and according to the true manner of the discipline of the Gospel of Iesus Christ. 1. Cor. 16.22. 1. Cor. 5.5.

III. Whether the service in the Church of England bee according to the Gospell of Iesus Christ. 1. Cor. 14.6. Acts 13.15, 16. 1. Cor. 14.26. Acts 1.13. Mat. 5.

IV. Whether those unpreaching and ill-living Mini∣sters, which are placed to serve many Churches, be accor∣ding to the Gospell of Iesus Christ. Mat: 5.15. Luke 10.2. Mat. 10.27. Luke 12.42. Mat. 28.9. Acts 10.28. Iohn 10.13. Rom. 10.14. 1. Cor. 9.14. Phil. 2.21. 1 Pet. 5.2.

V. Whether those superstitious Ceremonies of Cros∣sing in Baptisme, bowings, and cringings in the Chur∣ches of England, and other such like Ceremonies, be ac∣cording to the Doctrine of the Gospel of Iesus Christ,

Mat. 15.3. Marke 7.8. Acts 15.10. Coloss. 12.8. Tit. 1.13, 4. 1 Pet. 4.11. But because I am verily perswaded that there is no man of any discretion or judgement, but will confesse each particular in the first argument to be true; I am therefore briefe in it, and passe to prove the second.

Concerning the 2. Argument.

I. To prove that though a Church bee ••eformed from Idolatry; and setled in the purest forme, which then can be attained unto, yet neverthelesse time producing by bet∣ter experience many inconveniences, wherein it may be againe reformed; and that upon good grounds, such in∣conveniences may and ought to bee reformed. What though our fathers, and our grandfathers, &c. lived well under such a forme of Church discipline, as wee now en∣joy; and blessed be the Lord that wee doe still enjoy it: and are kept from the Idolatry under which not many predecessors before us were afflicted, yet I say notwith∣standing, blame not them who cry for the reformation of the Church of England. They thought themselves happy under this forme, so doe wee; But what if they saw not those things which we now see; what if the Lord revealed not so much light to them, as he is pleased (in these dayes) to reveale to us, or what if they did labour as much as they could for reformation of such things as wee now doe, and could not effect it, or whatsoever the cause was, I intend not at this time to dispute.

They are gone, yet perchance not all, nay; doe not some abide with us still which can witnesse both how much and how often this reformation of the Church hath beene laboured for, from time to time? Let no man then accuse those who in these dayes seeke the reformati∣on of the Church.

Indeede some are ready to accuse us as factious, and lovers of novelty, because we desire the Churches confor∣mitie to her head Christ: To whom I say as Saint Ber∣nard once said; It is not new, it is the corruption of such tongues, to call it new (saith hee) the truth is so manifestly light, that such are not able to shadow it; and therfore they do but cavill with it by the name of novelty. But how dare they call it noveltie (saith he) it is no new vanity, no it is a matter of old religion, and of perfect godlinesse founded in Christ.

And lest any man should depend on the discipline of former ages too confidently not regarding whether it be according to the Gospel of Christ, yea or no, let them con∣sider what S. Paul writes to the Galathians, If we (saith he) nay S. Paul goes further; If an Angell from Heaven (saith hee) preach unto you otherwise then that ye have received, let him be accursed, Gal. 1.8. For doe I preach mans doctrine or Gods, saith he: nay he told them more∣over, that if he should teach them the doctrine of men; that he was not the servant of Christ, verse 10.

Object. It may be some will say, why do you trouble us now with such things, seeing the Church hath continued peaceably so many yeares under this happie forme; where hath this age so much wisedome above former ages?

Ans. I might here answer, either by reason of that experience which we have had above former ages: who were then newly reduced out of Popery; or by reason of those weedes which we see since sprung up amongst Gods corne in these Churches as well as others; or many other reasons which I might alleadge, but rather chuse at this time to answer this objection in a word with Saint Au∣stin, that the counsell of God that sent it is unsearchable to the wisedome of man,

II. To prove that the Church of England, though it be reformed from Popery and Idolatry, and setled ac∣cording

to the purest forme; which at her reformation it could attaine unto; yet neverthelesse since such her settlement, time hath produced by experience many in∣conveniences upon good grovnd; wherein it may, and ought to bee againe reformed: which I will prove in three severall circumstances.

• I. Because the Church of England, saw not many inconveniences in her first reformation from Popery, which we now finde in these after times.
• II. Because there are many things in that forme, which was then established; which can now bee proved upon good grounds to stand in neede of reformation.
• III. Because such inconveniences as are found to bee in the Church, are of greatest consequence to bee looked after, and ought chiefely to be reformed.

First, to prove that the Church of England did not see many inconveniences in her first reformation from Popery, which we now finde in these after times; else how comes that governement then setled, to bee so much excepted against; how come mens consciencies now to be bound to observance of such Ceremonies which they never intended: though as a thing indifferent they per∣mitted such things, as those severall gestures of the body, at the receiving of the Sacrament, at the reading of the Gospel before the Altar, at the name Jesus, &c. the Crosse in Baptisme, & in the hornebook, the Priests garments, &c. those holy men saw not the inconveniences of permit∣ting them; but now the Church cryes out under such superstition: they saw not these inconveniences of Lord∣ly Pastors, which wee now finde: they saw not those reliques of the Popish Masse which is in these times dis∣covered; they passe over these and many things more in the Church, which we now see the superstition and incon∣venience of, and therefore desire reformation.

Let us but consider how full of drosse and trash Pope∣ry is▪ though Popery be a profession of Christ, yet that

Religion is full of drosse, full of weedes, it is like a gar∣den over-runne with weedes: fuller of ceremonies then substance, nothing but shadowes, and superstition, and vanitie.

Is it possible that pure gold should bee refined cleare from the drosse at one heate; Is it possible that all the weedes should be rooted out of a garden at once so cleane, that no reliques of them should revive againe; no, the gold must come to the fire againe, and againe, seven times; be∣fore it be pure gold; the garden must bee often weeded, before the weedes be utterly rooted out.

The forme of the Church being newly refined from Popery, in those dayes, it is very probable that there will be much drosse of Popery left behind; all the weedes of Popery cannot be utterly rooted out at one bout; no no; in the name of God bring it to the purifying fire; I meane the Gospel of Jesus Christ, and there purifie it a∣gaine and againe, and leave no drosse at all behind; roote out the stinking weedes of Popery againe, and againe; weede them out upon your knees, weede them out with your hands, with your hearts, &c. neuer leave till they be all weeded out of our Churches, that so the English Protestant Church may become a glorious Church of Christ.

In those dayes holy men were rejoyced to see the grounds of Popery cast out of our Churches, and the Protestant discipline established, repugnant to the Church of Rome which was then established, as time and oppor∣tunitie would permit them: but we in these times, upon more mature deliberation and longer time of experience, may reforme what their so sodaine change could not foresee, or accomplish.

Let us receive the discipline of those times as praise-worthy, but withall; let us consider that saying of Saint Austin, we receive not (saith hee) the disputation of any men, bee they never so catholicke, or praise worthy, as

we receive the Canonicall Scriptures, though they be ho∣ly men, yet (saith he) we may well reproove such things in their writings, wherein wee finde that they have other∣wise thought then the truth may beare them: such am I (saith hee) in the writings of others: and such would I wish others to bee in the writings of mine. And Saint Paul saith to the Church at Corinth, I have planted (saith he) Apollos watereth▪ but God giveth the increase; so then neither is hee that planteth any thing, nor hee that watereth, but God that gives the increase, 1 Cor. 3.6, 7.

There are two great reasons, why at the first refor∣mation they could not see; nor establish the forme of the Church discipline▪ in that puritie, which we by the grace of God may in these times. First in respect of those times of darkenesse. Secondly, in respect of those times of trouble and feare: And first in respect of those times of darkenesse.

Should Rome, or any Popish Nation or Church when Popery is setled, be reformed, and become a Protestant Church, could it bee expected that such pure discipline should bee there established in each particular forme in such a Church at the first, as in after times upon more ex∣perience, being better practised; and receiving more light from other reformed Churches also? can all incon∣veniencies bee reformed before a long time; yea, and often reformation too, have not the Apostles, hath not Christ; yea hath not God himselfe, beene often troubled in the conversion of a people in this kinde? And what are we? Wee by the grace of God have so long en∣joyed the peace of the Gospel, and have beene so many yeares reformed from Popery, and so abide still under our gracious King, whom God grant long to raigne a∣mongst us; and wee have a forme of Church discipline establisht since the reformation from Popery; but is this all? oh, there is (by the grace of God) a greater measure of light and knowledge of Jesus Christ, wee are a more

growne Church: to whom the Lord hath revealed a greater measure of understanding by reason of our lon∣ger time of experience in the Doctrine of the Gospel, then was at the first reformation. So that we may say as Eras∣mus said upon another occasion; that what was once re∣ceived in part, may now be growne and encreased, the puritie of Religion is like fruit, it groweth to eternall life, Rom. 6.22.

Secondly, In respect of those times of trouble and feare: Let us but a little looke upon our selves, in our owne pre∣sent state: oh, how many, and how great are those trou∣bles, and feares, which our age hath seene to bring to passe this happie opportunity of reformation, we Prote∣stants under the government of our Church, and our King, whose Royall will it is, that all abuses and inconve∣niences should be reformed, and the Church setled accor∣ding to the discipline of former ages, in the purest times: yet what by the tyranny of the Prelates, and the close clouded waies of other favorites of superstition; his Ma∣jesties Royall will hath not hitherto beene fulfilled: In these troubles of seeking reformation, many have suffe∣red, and beene imprisoned, where some have laid downe their lives, and there ended their dayes. Indeede these things should not be so; oh that there were every where in our Churches, and Kingdome, one heart truely zea∣lous towards God, and faithfull towards our Royall King and Kingdome.

If then it be so troublesome in these dayes, wherein wee live, to bring to passe the reformation of those evills and inconveniences in the Church, which our age findes out; and that it is notwithstanding his Majesties Royall will, that such reformation should bee, accor∣ding to the discipline of the Gospel of Jesus Christ; How could it chuse then but that greater troubles, and feares, were a hindrance to that reformation which was immediate from popery. It is no wonder though wee

now discover many inconveniences and evills which they then passed by.

Upon what ground therefore is that saying of many amongst us, that the forme of the discipline of the Church of England now stands, as it was setled by holy, wise, and learned men; and therefore it ought not to bee altered whereas you see, that for many causes they were forced to let passe many evills and inconveniences, which they could not then reforme.

Therefore I say of them, as Saint Austin said of him∣selfe, be not bound unto my writings (saith he) as unto the Canonicall Scriptures, but when thou shalt finde any thing in the Scriptures, which thou diddest not beleeve, beleeve it without doubting or delay; but when thou findest that in my writings which thou diddest not know certainely before, except that thou shalt certainely un∣stand it to be according to the Scriptures, doe not stiffely affirme it.

We ought not to bee bound to the forme of those holy men further, then they agree with the Discipline of the Gospel of Jesus Christ; therfore saith Saint Paul to the Church at Corinth, let no man (saith he) rejoyce in men, 1 Cor. 3.21.

II. To prove that there are many things in that forme which was then established, which can now bee proved (upon good grounds) to stand in neede of reformation.

Is there not great want of reformation in the Church, as it now stands in that forme; wherein our Lord∣ly Bishops who are lifted up in honour above their brethren cry out, away with all Puritan Preachers, let them be silenced, let them bee suspended if they will not bow, &c. And in the meane while those faithfull Preach∣ers, and Ministers of Gods word, avouch such Lordly Prelacie to be unlawfull, and such superstition as they ap∣point to be Idolatry.

The Prelates cry for more superstitious Ceremonies

to be brought into the Church, and labour by their pow∣er to force them in, and to binde mens consciences to the observance of them: and in the meane while the faithfull, painefull Ministers of God, both pray and labour for the suppressing of those superstitions which are already crept in. The Prelates will have the Church to bee ruled by them; The faithfull in the Church, will bee ruled by the Scriptures; and under God by our Royall King: and not by the Prelates wherein they abuse both the Doctrine of Christ, and the honour of the King.

The Prelates say they are the true Vickers of Christ in the Church of God; But the Church saith with Saint Chrysostome, we beleeve them not: Their disipline is no worthey, or sufficient knowledge of the Godhead. And afterwards expresseth, that out of the very true Churches come forth (oft timts) disceivers Therefore wee may not beleeve them, unlesse they speake, & doe such things, as are agreeable to the Scriptures.

The Prelates can pleade their Prelasie from our fore∣fathers, whom we respect as such men as were holy; and did many things well, which we now finde the comfort of; yet let us not esteeme their doings above the holy Scriptures; for the Scriptures are given by the inspirati∣on of God, and is profitable to teach, to reprove, to cor∣rect, and to instruct in righteousnesse, 2 Tim. 2.16.

Let us take a little view upon the forme of our Church discipline as it stands; how it agrees with our peace; and we shal finde, that it stands in great neede of reformation. 1. In respect of private miseries. 2. In respect of publique dangers.

First in respect of private miseries. How have the faithfull Ministers of God beene straitned, and have had their mouthes, as it were lockt up; who have had so ma∣ny private snares laide for them, that some have beene faine to flie into other lands, others have suffered in this land, imprisoned, dismembred, &c. and many have beene

constrained to be silent in the congregation, in what they have earnestly prayed in their owne closets; and for feare of such as waighted purposely to ensnare them.

Might not they complaine (with Polidorus) that the world is come to such outrage and meere madnesse here∣in, that this part of holinesse differeth (in some men) very litle from open wickednesse for many good men have suffered, and the whole Church hath beene oppressed be∣cause they would not heare the words of them that taught lies. Ier. 23.16.

Secondly, In respect of publique miseries. Is not the whole kingdome sensible of those publique calamities, proceeding from the same; And those eminent dangers which the same hath brought upon us, by reason of those inconveniences which have risen from the forme therof, how many are there amongst us very sensible hereof; And that not onely by the Prelates Courts, which have beene such an universall purgatory to the Church: but those warres, and frights, which have beene by their meanes raised to the disturbance of the whole land, and the im∣poverishing not onely of the North, but generally of all trading through the whole kingdome.

Nay have they not beene so politique herein, that the hearts of all people have beene so discomfited, that be∣twixt hope and feare, they have beene ready to prophe∣sie, the returne of Popery: But blessed be the Lord, who hath hitherto preserved our gratious King, and King∣dome. And how doth the Church now rejoyce, since it hath pleased our Royall King to prevent their designes, in calling and confirming of the High, and Honorable, Wise, and Godly Assembly in the high court of Parlia∣ment.

Thirdly, to prove that such inconveniences, as are found to be in the Church, are of greatest consequence, to be looked after, and ought chiefely to bee looked to. A godly kingdome is an happie kingdome, but nothing

whatsoever more ruinates a Church, State, or Kingdome then sinne. And the reformation of the evills and incon∣veniences in Church discipline, is a great fence against sinne; but the permission of errour is a dangerous down∣fall, and a great dungeon; and as Saint Chrisostome saith, brings the losse of salvation, it brings in heresies, and vici∣ous life, and turnes all things up side downe; And this is condemnation (saith Christ) that light is come into the world, and men loved darkenesse more then light, Iohn 3.19.

Object. If any one shall yet object and say, where shall we looke for a forme of Church discipline, since even at this time Christ is taught to us now as clearely, and true∣ly, as ever in former ages.

Answ. I say with the judgement of Saint Austin, that wee ought rather to seeke the Church in the words of Christ, then in the words of men, for that Christ is the truth, and better knoweth his owne body. And Christ himselfe gives us the same rule also. Search the Scrip∣tures (saith he) for in them ye thinke to have eternall life, and they are they which testifie of me, Iohn 5.34.

Thus have I beene briefe in the generall expression of the Churches purity, concluding this part with prayer to Almighty God; that such things as stand not with his glory, the Kings honour, the building up of the Church, and the peace and the tranquillity of the King∣dome may be Reformed.

FINIS.

Notes

• 1. Arg••∣ment.
• 2. Argu∣ment.
• Conclusion
• In his Ep. unto Ceci∣lius. l. 2. Epist. 3.
• Object.
• Ans. In his booke of a solitary life.
• In his 10. booke of his Trini∣tie.
• In his 198 Epist. un∣to Fortu∣natus.
• 2 Reasons
• On Math. 11. Chap.
• In his pro∣heme of his 3 booke of Trinity.
• In the un∣perfect worke. Hom. 49.
• Virgil in his 6 book and 13. Chap. of invention of things.
• In his 3. Sermon f•• Lazarus.
• In his 3. chap. of the vnity of the Church.