THE CHVRCHES PVRITY OR THE DIFFERENCE BETVVEENE THE CHVRCHES FRAME IN DARKE TIMES AND her settlement in the purest times Printed Anno Dom. 1641. TO THE HIGH AND MIGHTY AND OVR ROYALL KING CHARLES By the Grace of God King of England Scotland France and Ireland c. The Lord grant to his Honours increase to his dayes length and to his Royall Person and posterity both here and hereafter Eternall Glory Amen Most Royall Soveraigne I Doe not presume to sore so high in Respect of the worth of my labours above others for had they beene penned by a farre more exquisite Author yet might a much inferior patronage notwithstanding have beene a worthy favour I am I doe confesse altogether unworthy under such a patronage to purchase favour to a popular eye how then shall I crave favour of your Sacred Majestie to deeme a gracious eye upon me To prostrate these before your Highnesse as a present they proceede from too inferior an Author Or as counsells it were too great presumption Yet your gratious meeke and pious Soveraignty emboldeneth me to devote the fruit of my meane labours to your Princely eys because though weake yet faithfull which though it cannot bee good enough to deserve that gratious countenance of my Royall Soveraigne yet this I can protest that my heart my tongue my hand and penne shall be alwaies upon all opportunities next under God devoted to my Royall King and Gracious Soveraigne And be glad as I am able though unworthie to extoll Your Highnesse worthy praise H. Walker 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 Marcellinus 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 particulars 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 attained 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 differ from the doctrine of the Gospel of Jesus Christ in any particular may and ought in such particulars to bee reformed 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 Philippi 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 England 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 Queries 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 Ministers which are placed to serve many Churches be according 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 Crossing in Baptisme bowings and cringings in the Churches of England and other such like Ceremonies be according 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 â—eformed from Idolatry and setled in the purest forme which then can be attained 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 What though our fathers and our grandfathers c. lived well under such a forme of Church discipline as wee now enjoy 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 notwithstanding 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 reformation of the Church Indeede some are ready to accuse us as factious and lovers of novelty because we desire the Churches conformitie to her head Christ To whom I say as Saint Bernard 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 consider 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 moreover 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 Austin 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 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 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 permitted 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 permitting them but now the Church cryes out under such superstition they saw not these inconveniences of Lordly Pastors which wee now finde they saw not those reliques of the Popish Masse which is in these times discovered they passe over these and many things more in the Church which we now see the superstition and inconvenience of and therefore desire reformation Let us but consider how full of drosse and trash Popery is though Popery be a profession of Christ yet that Religion is full of drosse full of weedes it is like a garden 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 before 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 againe 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 opportunitie 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 holy men yet saith he we may well reproove such things in their writings wherein wee finde that they have otherwise 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 reformation 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 experience being better practised and receiving more light from other reformed Churches also can all inconveniencies 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 enjoyed 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 amongst 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 longer time of experience in the Doctrine of the Gospel then was at the first reformation So that we may say as Erasmus said upon another occasion that what was once received 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 present state oh how many and how great are those troubles and feares which our age hath seene to bring to passe this happie opportunity of reformation we Protestants under the government of our Church and our King whose Royall will it is that all abuses and inconveniences should be reformed and the Church setled according 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 Majesties Royall will hath not hitherto beene fulfilled In these troubles of seeking reformation many have suffered 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 zealous 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 according 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 himselfe 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 unstand 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 Lordly 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 Preachers and Ministers of Gods word avouch such Lordly Prelacie to be unlawfull and such superstition as they appoint to be Idolatry The Prelates cry for more superstitious Ceremonies to be brought into the Church and labour by their power 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 forefathers 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 inspiration of God and is profitable to teach to reprove to correct 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 many 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