Church of England THere remains one and that a great matter of exception against us and the same the fountain well nigh of all our calamitie to wit that we seem evill-affected towards the church of England and so averse from the same as that we do no lesse then make a plain secession and separation from it I answer First that our fayth is not negative as Papists use to object to the Euangelicall churches nor which consists in the condemning of others and wipeing their names out of the bead-â—oul of churches but in the edifying of our selvs neither require we of anie of ours in the confession of their fayth that they either renounce or in one word contest with the church of England whatsoever the world clamours of us this way Our faith is founded upon the writings of the prophets and Apostles in which â—o mention of the church of England is made We deem it our dutie what is found in them to beleev with the heart to righteousnes and to confesse with the tongue to salvation Secondly we accord as far as the Belgick and other Reformed churches with the Church of England in the Articles of faith and heads of Christian religion published in the name of that church and to be found in the Harmonie of the Confessions of fayth Thirdly if by the Church be understood the Catholick Church dispersed upon the face of the whole earth we do willingly acknowledg that a singular part thereof and the same visible and conspicuous is to be found in the land and with it do professe and practise what in us layes communion in all things in themselvs lawfull and done in right order But and if by the word Church be understood a spirituall politick body such as was in her time the Church of Israell and in hers the church of Rome Corinth the seven churches of Asia and others with them partaking of the same Apostolicall constitution and as unto which do apperteyn the Oracles of God Sacraments Censures Government and ministerie ecclesiasticall with other sacred institutions of Christ I cannot but confesse and professe though with great greif that it is to us matter of scruple which we cannot overcome to give that honour unto it which is due from the servants of Christ to the Church of Christ rightly collected and constituted And that there may be place left in the eyes of the prudent Reader for our defence in this case so far forth as equitie and reason will permit he must once and again be intreated by me seriously to weigh with himself and in his heart this one advertizement following That a man may do a thing truely pleasing and acceptable to God it sufficeth not that both the door in his person be accepted of God the thing done commaunded by God and that he do it with good and holy affection before God except withall and first he be possessed of that state condition of life which may affoard him a lawfull calling to that work That a man though never so good with never so good a minde should exercise the office or do though the best works of a Magistrate father of famillie housband steward citizen or messenger except he were first lawfully called and preferred to the state of a Magistrate maister of samâ—lie housband or the like so far were he from deserving anie praise for so doing as on the contrarie he most justly incurâ—ed the censure of great rashnes and violation of all order in familie and common wealth as taking unto himself that honour unto which he was not called of God The same houldeth and that specially in course of Religion which is the specially state of mans life so as if anie either as a Pastour dispence the holy things of the ministeriall Church without a lawfull pastorall calling going before or participate in the same out of a just and lawfull Church-state neither that dispensation nor this participation can be warranted but both the one and other are usurpations and in which is seen not the use but abuse of holy things and confusion of order And as it behoveth everie person first to beleev and know that he is truly a Christian and partaker of the grace of Christ before he can hope to please God in the performance of this or that particular Christian work so doth it also concern everie Christian to provide that he be first possessed of a just and lawfull Church-order before he so much as touch with his least finger the holy things of the Church thereunto proper and peculiar Proper I say peculiar amongst which I do not simplâ—e reckon the hearing of the word which both lawfullie may and necessarily ought to be done not onely of Christians though members of no particular church but even of Infidels prophane persons excommunicates and any others as being that in which no communion spirituall passeth either ecclesiasticall or personall between the teacher heater but according to some union ecclesiasticall or personall going before seeing that Christian saith comes by hearing the gospell by faith union from union communion This thus prem sed I will speak a few things of the Church of England not by way of accusation of it but for our own purgation in the eyes of the godly and equall Reader of the imputed câ—ime of Schism so far as truth and equitie will bear And first seeing that the people of God is materially as they speak the church of God it is required to the constitution of a holy Church of God that the people be holy or saints and sanctified iâ— Christ Iesus truely and internally in regard of God and their own consciences externally and in appearance in respect of others whom it concerns to discern and judg of them according to the word of God and rule of charitie And considering that our question is about the Church externall and visible as it is called we are not so fond or raithaâ— frantâ—ck as to require in respect of others other holynes in the members thereof then that which is visible and externall Now how marvaylous a thing is it and lamentable withall that amongst Christians anie should be found so far at ods with Christian holines as to think that others then apparently holy at the least deserved admittance into the fellowship of Christs church and therewith of Christ Do or can the gratâ—ous promises of God made to the Church the heavenly blessings due to the Church the seales of divine grace given to the Church apperteyn to others then such Are others to be admitted into the familie of God the kingdom of Christ and as it were the suburbs of heaven The Church of God is by him called and destinated to advance his glorie in the holynes of their lives and conversations what then have those to do with it or it with those who as Calvin saith live not but with Gods dishonour For they as the same author both truly and holily affirmeth
who are called and accounted the people of God do bear as it were in their forheads the name of God whereupon it cannot but come to passe that before men even God himself after a sort should be steyned with their filth And this I deem the raither to be observed seeing that there are to be found and these not a few who would thrust upon the churches of our thrice holy Lord a verie stage-like holynes stoutly striveving to make it good that to constitute a true and lawfull member of the visible church no more is required then that a man with his mouth confesse Christ although in his works he plainly declare himself to be of the synagogue of Sathan But what saith the holy spirit of these impure spirits They professe they know God saith the Apostle but in their works they deny him being abhominable and rebellious and to everie good work reprobate Are abhominable persons to be brought into the temple of God rebellious persons into the kingdom of God such as are reprobate unto everie good work into the familie of God which is as it were the Storehouse of all good works If anie one that is called a brother be a fornicatour or covetous or idolatour or rayler or drunkard or extortioner or anie waie a wicked one such a one by the Apostles direction is to be expelled and driven out of the churches confines And seeing that as one truly saith It is a matter of greater contumelie to thrust out then to keep out a guest with what conscience can such plagues be receaved into the church to the purgeing out wherof the same church furnished for that end with the power of Christ stands in conscience bound or by what authoritie I pray can such persons be compelled into the bosom of the spouse of Christ as for the expelling of whom far from her fellowship imbraceing all authoritie ought to conspire He that saith he hath fellowship with God and walks in darknes is a lyer and doth not truly Profession of Christ therefore with the mouth in those that work the works of darknes and so by consequence that by which a man is raither branded for a naturall child of the divell then marked for a true member of the Church Lastly David that holy man of God and tipe of Christ doth holily professe that he who works deceipt shall not continue in his house And shall the workers of decept and of all wickednes not onely be admitted but even constreyned into the house of the living God which the church is O Iehovah holynes becometh thine house to length of dayes Which notwithstanding a sicknes desperate of all remedie that so it stands with the Church of England no man to whom England is known can be ignorant seeing that all the natives there and subjects of the kingdom although never such strangers from all shew of true pietie and goodnes and fraught never so full with manie most heynous impieties and vices of which ranck whether there be not an infinite and far the greater number I would to God it could with anie reason be doubted are without difference compelled and inforced by most seveere lawes civill ecclesiasticall into the bodie of that church And of this confused heap a few compared with the rest godly persons mingled among is that nationall church commonly called the Church of England collected and framed And such is the materiall constitution of that church But if now you demaund of me how it is formally constituted whether upon profession of fayth and repentance in word at least made by them of years any combynation and consociation of the members into particular congregations which consociation doth formally constitute the ministeriall Church and members thereof as both the Scriptures and reason manifest either is or hath been made since the universall and Antichristian apostasie and defection in poperie Nothing lesse but onely by their parrish perambulation as they call it and standing of the houses in which they dwell Everie subject of the kingdom dwelling in this or that parrish whether in cittie or countrie whether in his own or other mans house is thereby ipso facto made legally a member of the same parrish in which that house is situated and bound will he nill he fit or unfit as with iron bonds and all his with him to participate in all holy things some unholy also in that same parrish church If any object that yet the minister of the parish may suspend from the supper of the Lord flagitious persons and so by complaint made to M. Chancelour or M. Officiall procure their excommunication to let passe that this is meerly a matter of form for the most part and a remedie as ill as the disease I do answer that even by this is proved undeniablie that which I intend viz. that all these parrishioners before mentioned are not without but within and members of the Church and the same as before constituted whom she judgeth There is besides these a third evill in the way and the same as predominant and overtopping all other things in that church as was Saul higher then all the rest of the people and with whose Rehoboam-like â—inger we miserable men are pressed and oppressed and that is the Hierarchicall church government in the hands of the Lord Bishops and their substitutes the verie same with that of Rome the Pope the head onely cut off upon whose shoulders also many though not without notable injurie would place the supreme Magistrate and administred by the self same Canon law Now this vast and unsatiable Hierarchicall gulfe swallowing up and devouring the whole order and use of the presbyterie and therewith the peoples libertie and withall by M. Parkers testimonie with whom a Bishop in England is the Pastour of the whole diocesse and the Priests or ministers onely his delegates and helpers the verie office of the Pastours themselvs as did the seaven lean and evill favoured kine the seaven fat and the seaven wizened ears the seaven full that went before them and so by consequence not being of Christ the Lord but of him rayther who opposeth and advanceth himself against whatsoever is called God or is worshiped so as he sits in the Temple of God as God for unto God alone dwelling in his Temple it apperteyns to appoint the offices of the ministers to prescribe the peoples bonds our hands are bound by that supreme and sole authoritie of Iesus Christ in his Churches upon which both the order of Presbyterie and libertie of people and office of Pastour are founded and from whom as the one onely Lord all ecclesiasticall power floweth and by whom all ministeries are instituted from giving any the least honour or obedience to the same hieâ—archicall exaltation in it self or its subordinates which as phylosophiâ— teacheth are one with it Wherein yet I would not so be understood as if we were
at anie defiance with the persons of the Bishops much lesse with the kings civill authoritie whereof they are possessed whether in matters civill or ecclesiasticall Of their persons their own Lords shall judg to whom they stand or fall There have been of that ranke who in our Marian daâ—es have preferred the profession of the truth of the gospell before their lives I hope there are also of their successours who if pressed with the same necessitie which God forbid would give the same testimonie though at the same rate unto the same truth of God revealed unto them Now as concerning their civill authoritie albeit we do not beleev that the same is at all competent to the true ministers of the gospell especially in that eminencie externall glorie and pompe of this world in which they far exceed manie worldly princes and rayther seem to represent the tryumphant then the militant church yet for so much as they both obteyn the same by the gift of the king and exercise it in his name we do not unwillingly yeald honour and obedience unto it and to his majestie in it But whereas it seems unto manie plain and evident that we may adjoin our selvs to the Church of England without any subjection or relation unto the spirituall government and governers thereof that is altogether beyond our capacities neither can we comprehend it how it may be that he who subjects and joyns himself to anie publique and politique bodie or communitie whether spirituall or civil becomes not in so doing ipso facto subject to the publique government and governers thereof and undergoes not a relation and respect actually unto them They raither are with all seriousnes to consider how faythfully and sincerely they quit themselvs and their consciences before God and men who contending and proving in and by so manie words and arguments that the hierarchicall government is papall and Antichristian do neverthelesse submit themselvs thereunto both in the respect and relation politicall formerly mentioned and also in acts properly ecclesiasticall into which the ecclesiasticall government and spirituall policie of the church doth necessarily diffuse it self Now I do earnestly entreat thee whosoever thou art acquainted with Belgick or raither Christian libertie and either free from the mists of prejudice or if anie way prejudiced yet not chusing raither to serve a preconceaved opinion then to follow an apparent truth that thou wouldest truly ingenuously tell whether if the Magistrates here from which they are far should by publique edict under severe penaltie constreyn all and everie the native subjects of the countrie into the bosom of the church without anie difference made either in respect of fayth or manners according to the place of their habitation and should set over this church so collected and constituted an Hierarchicall Bishop provinciall or diocesan in whose hands alone with his Officials Chauncellours Commissaries Archdeacons and other Court-keepers canonicall authoritie should be placed to constitute and depose ministers excommunicate and absolve both ministers and people yea whole churches yea with the living the dead that they may obteyn Christian buriall whether now in this confused heap and under this spirituall Lordship thou wouldest endure to remain either Pastour or member I suppose not You brethren have not so learned Christ whom you acknowledg both for the author of your faith and instituter of your order ecclesiasticall Neyther yet we having learned otherwise by the grace of God Christ the king doth gather and form unto himself another kinde of kingdom amongst men and the same to be administred by other officers and according to other lawes And if no place upon the face of the â—ruth should be free for us poore creatures refusing upon meer conscience of God as thou God the judg and searcher of hearts knowest to commingle and prostitute our selvs in and unto this confusion and domination hierarchicall we have most assured hope that heaven it self is open for us by Christ who is the way and whom in this dutie also we do serve in which we shall at the length be fully free from this and all other incumbrances Our adversaries bear in hand not onely others but even us our selvs also that we do for certain trifleing matters as they speak circumstantiall corruptions sequester our selvs from the Church of England And as nurses use to lisp with children so they that they might discend to our capacities do oft and much instruct us that unworthie members must be born in the church especially of private persons that some corruptions at least in the discipline and externall rites are to be tolerated that there may be the temple of God though prophaned the holy cittie though without a wall the feild of the Lord though the enemie sowtares amongst the wheat also a heap of wheat though much chaffe commingled therewithall And that we dul-bayards as we are may at the length conceav those things they verie seriously inculcate whet upon us in these the like considerations as that the Israelitish church in its time was steyned with almost all enormities both for manners and fayth that â—nto the same all Israelites and Iewes whatsoever without difference were violently compelled by King Iosiah and others as also that in the parable all were compelled to come to the mariage good and bad that the house might be filled Lastly that in the Apostolick Churches themselvs there were not wanting some who practised and others who taught vile and evill things that in one place the discipline was neglected in another the verie doctrine of fayth corrupted and manie the like matters which it were to long to repeat Surely foolish were we if we knew not these things impudent if we denyed them to be true for the most part and lastly unequall if we acknowledged not that manie the same or like blemishes after a sort will and do creep into the Churches of our dayes which yet to disclaym as unlawfull for the same stood neither with wisdom nor charitie But the prudent Reader may plainly observe by the premises that they are other matters and of greater weight for the most part wherewith we and our consciences are pressed We do not judg it an evill intollerable though greatly to be bewayled that evill men should be suffered in the church but that all of most vile and desperate condition that such and so great a kingdom affoards should thereinto will they nill they be compelled nor that the discipline as they call it or ecclesiast call government instituted by Christ is neglected or violated but that another plain contrarie unto it is set up by law and fully and publiquely everie where exercised Neither lyes our exception against any personall or accâ—dentarie profanation of the Temple but against the faultie frame of it in respect of the causes constitutive matter and form Neither strive we about the walles of the cittie but about the true and lawfull citizens the policie
and government of the cittie of God and essentiall administration of the same But to give more ful satisfaction to the indifferent reader it seems worth the labour to descend particularly to a few and the same the cheifest objections made on the contrarie behalf And of them that which may and ought to be said touching the Church of Israel its condition compared with the christian churches seems to deserve the first place And touching it first the constitution of the Church of Israel is not to be considered in that whole much lesse apostaticall nation but in holy Abraham from whom it came in whom it was holy as the lump in the first fruits the branches in the holy root and that by vertue of the gratious covenant I will be thy God the God of thy seed first contracted with Abraham himself after renued with his seed whole Israell But now to affirm any such thing of the whole English nation were foolish to prove it impossible 2. God doth not now a daies select seveâ— from others as his peculiar anie whole nation or people as sometimes he did the people of Israel both ecclesiastically civilly but in everie nation they who feare God work righteousnes are accepted of him These in what natioÌ„ soever combyning together in holy covenant and worshiping God after the prescript of his H. word are that holy nation the common wealth of Israel the Israel of God the temple tabernacle of the living God in which he hath promised to dwell these he would have scattered in all places of the world to hould intercourse with the men of the world in the common affairs of this life for their gaming if it may be unto Christ God adding dayly unto the church such as should be saved Whereas on the contrarie unto the church of England whereof all natural English are together at once made members it can hardly be if at all that anie at anie time should be added 3. The verie land of Canaan was legally holy the land of the Lords inheritance whose fruit was to be circumcised her sabbaths kept by the Lords appointment in which alone by divine â—â—ght 〈◊〉 were to be payed And as holy things are not to be mingled with or prostâ—tuted unto prophane so neither was anie place in this land to be permitted unto prophane persons to dwell in The seven prophane nations which formerly had inhabited it were altogether to be destroyed by the Israelites being to possesse it for their inheritance neither was mercie to be shewed them After if any whether born in the land or strangers did ought with an high hand he was to be cut off from among his people Herewith accords that of David the king I will betime destroy all the wicked of the land Lastly â—e that did not seek the Lord God of Israell with all his heart was to be put 〈◊〉 death whether small or great whether man or woman Far be it from Godly princes other potentates in the world to think that it behooveth them in this rigorous manner to deal with their subjects although there want not who partly from a preposterous Iudaizeing zeal partly to serv their own ambition cease not to inculcate unto the kings of the earth above that is meet the examples of the kings of Iudah 4. It is not true that the kings of Iudah or Israel did constâ—â—yn any into the church by force or compel them to undergo the condition of members but only being members to do their dutie All the Israelâ—tes and posteritie of Iakob had their part in the Lords covenant unto which also they were bound to stand under perill of cutting off from the Lords people both spiritually bodily according to the dispensation of the ould Testament in the land of Canaan But of this our question is not for the present That neither is to be considered whether king David Salomon Iehosaphat others did force circumcision other Mosaicall institutions upon the Edomâ—tes Ammonites and others by them subdued held in civill subjection or whether they compelled them by coactive lawes would they nould they fit or unfit into the Church of God That this was so cannot be affirmed with modestie which yet except it so were hath nothing in it which eâ—ther can hurte our cause or help our adversaries Lastly he who well weigheth with himself what legall and typicall holines was in use of old in Israel shadowing out the true spâ—ritual holines and withall by how much both the more clear revelat on of heavenly things more plenteous grace of the spirit â—s afforded to the churches since Christ then was formerly to Israel he shall see manie things making for the tolerating of much in Israel which in us 〈◊〉 plainly intollerable and that God will not use that patience long-suffering towards any church now nor permit or wink at those things in it which for the hardnes of their hearts he bore in that ancient people The parable of the tares Matth. 13. followeth with which as with some thunderboult men both learned and unlearned think us beaten all to fitters But first these words Let both grow togither till the harvest v. 30. froÌ„ which alone they do dispute Christ the Lord doth not expound nor meddle with in the opening of the parable from them therefore nothing firm can be concluded 2. Christ himâ—elf interprets the feild not the Churh but the world v. 38. as also the harvest not the end of the Church but of the world v. 39. And if by the world you understand the Church you must needs say that Christ in the expounding of one parable used another 3. Both the text it self reason of the thing do plainly teach that he doth not speak at all of excommunication which servs for the bettering of the tares but of their finall rooting up to perdâ—tion Lastly admit Christ spake of men apparently wicked in the Church either not to be excommunicated in certain cases which with Gellius Snecanus I confidently denie or not excommunicated as they ought to be therefore to be born of private members the former of which is too ordinarie especially in Churches enjoying peace prosperitie the latter of which the Church not being desperately bent on evill I easily assent to yet doth this place affoard no medicine for our grief which ariseth not from any corrupt or negligent administration of the Churches discipline thorough the carâ—lesnes or want of wisdom it may be too much wisdom such as it is of the administers thereof which are personall things but from the verie constitution of the church it self subject of ecclesiasticall both government and power Yea I ad unto all these things that we for our parts are willing in the busines and controversie in hand to appeal unto the tribunall of this verie parable and that
expounded by our adversaries themselvs do willingly condiscend that by it alone judgment be given in this matter Our Saviour Christ doth plainly teach that this feild was sown with good seed alone that after whilst men slept the enemie the divel came sowed â—ares amongst the wheat But on the contrarie in the sowing the English fâ—â—ld whether we respect the natâ—onall or parochiall churches together with the wheat the tares that exceeding the other infinitely were at first yet are sown that of purpose under most severe penaltâ—â—s And hence is the first princâ—pall prâ—judice to our English harvest froÌ„ which I conceav all the rest to come For unto this Ch. thus clapped clouted together of all persons of all sorts spirits without difference no man equally prudently weighing things can denie but that the pompous imperious Hierarchicall government together with all its accessories doth right well accorde To the things objected from the parable of the mariage Luke 14. Mat. 22. I onely answer that those servants were the Prophets and Apostles the son Christ himself the compulsion to be made no otherwise then by the preaching of the word by which as Calvin hath it God doth importunately sollicit our sloâ—thfulnes not onely pricking us with exhortations but coÌ„pelling us with threatnings to come unto him which word of God as it is by some wholly contemned so doth it extort from others onely an externall hypocritical obedience but by manie is receaved through the blessing of God with al holy devout affection Now unto these paâ—ables of Christ manie are wont and that very busily to annex one of their own A heap say they of wheat although it have much chaf mixed with it the 〈◊〉 more in quantitie then the wheat is 〈◊〉 notwithstanding truly is rightly termed a heap of wheat according to the Phyloâ—ophers rule The denâ—mination to not of the greater but better part I answer first that this axiom is not simply true for if in the church or any other convention popular or in which things passe by voyces the greater part hap to exceed the better the denominat on of that passage or decree and so the whole processe of the matter is according to the greater though the worser part 2. The chaf in that wheat is either of the same wheat or of other brought from els where if of that same then it makes nothing to the present purpose since wicked men appeâ—â—ein not to the persons of the godly noâ— are their chaf if of other from els where it may easily be added in that quantitie proportion as that neither it may deserv the name of an heap of wheat but of chaf nor he that sels it for wheat of an honest merchant but of a deceiptfull impostour 4. The things objected from the Apostolicall Churches are altogether personall accidentall from which that the churches gathered of men and by men governed should be exempted is â—aither to be desired then hoped for But for us the things which most afflict us in the Ch. of England presse us in the respect fore-mentioned to a secession from the same do concern the verie materiall formall constitution of the ministeriall church together with the essentiall administration of the Church-policie And how different these things are who seeth not Lastly it is objected that in the Ch. of England lively faith true pietie are both begotten and nourished in the hearts of many by the preaching of the gospell there God forbid that we should not acknowledg that withall that infinite thanks for the same are due to Gods great power goodnes both in respect of our selvs and others Who notwithstanding the great confusion both of persons and things there to be found vouchsafeth to his elect so plentifull grace covering under the vayl of his superaboundant goodnes mercy by their â—â—ncere fayth in Christ Iesus their sins aberrations whether of ignorance or infirmitie What then must be done should we continue in sin that grace might abound or shall we against knowledg go on to walk inordinately because in our ignorance God hath vouchsafed us of his grace in that disordered state of things without the ministerial church of which we speak the preaching of the gospell both may useth to be had by it sayth to be ingenerated except christian churches be to be gathered of infidels unbeleevers Besides what Minos or Rhaâ—amant will deny that even in the bosom of the Romish church some faâ—thfull persons may be found how much more in that of England in which the main truths of the gospell the most greatest errours of poperie being banished are taught by so manie godly learned men with such zeal and earnestnes Now what of these things Is it therefore lawfull for a Christian eyther to content himself with himself without joyning to any christian congregation or to continue still in the bosom of the church of Rome as a member under the Pope thâ— head I therefore conclude out of M. Brightman whose words I had raither use then mine own speaking of the government ministerie of the Church of England The fruit to wit of the word preached doth no more exempt from blame our corruptions then a true child doth adulterie And here thou hast Christian Reader the whole order of our conversation in the work of Christian religion set down both as breifly and plainly as I could If in anie thing weâ—er advertise us brotherly with desire of our information not as our countrimens manner for the most part is with a minde of reproaching us or grat fying of others and whom thou findest in errour thou shalt not leave in obstinacie nor as having a minde prone to schism Eâ—re we may alasse too easily but heretiques by the grace of God we will not be But if the things which we do seem â—ight in thine eyes as to us certainly they do I do earnestly by the Lord Iesus admonish and exhort thy godly minde that thou wilst neither withould thy due obedience froÌ„ his truth noâ— just succour from thy distressed brethren Neither do thou indure that either the smalnes of the number or meannes of the â—ondition of those that professe it should prejudice with thee the proâ—ssion of the truth but have in minde that of Teâ—tullian Do we measure mens faith by their persons or their persons by their faith as also that of Austin Let matter weigh with matter and cause with cause and reaâ—â—â— with reason but especially that of the Apostle My brethren have 〈◊〉 the faith of our glorious Lord Iesus Christ in respect of persons But now it so come to passe which God forbid that the most being eyther forestalled by prejudice or by prosperitie made secure there be few found especially men of learning who will so far vouchsafe to stoop as to look upon so despised