THE church's purity; OR, THE DIFFERENCE between THE church's FRAME IN dark TIMES; AND her settlement in the purest times. Printed Anno Dom. 1641. TO THE HIGH, AND MIGHTY, AND our royal KING CHARLES; By the Grace of God King of England, Scotland, France, and Ireland, &c. The Lord grant, to his honour's increase, to his day's length, and to his royal Person and posterity (both here and hereafter) eternal Glory. Amen. Most royal sovereign, I do not presume to sore so high; in Respect of the worth of my labours above others; for had they been penned by a far more exquisite Author, yet might a much inferior patronage (notwithstanding) have been a worthy favour: I am I do confess altogether unworthy under such a patronage to purchase favour to a popular eye: how then shall I crave favour of your Sacred majesty to deem a gracious eye upon me. To prostrate these before your highness, as a present, they proceed from too inferior an Author; Or as counsels, it were too great presumption. Yet your gracious, meek, and pious sovereignty emboldeneth me to devote the fruit of my mean labours to your Princely eyes, because (though weak, yet) faithful, which though it cannot be good enough to deserve that gracious countenance of my royal sovereign, yet this I can protest, that my heart, my tongue, my hand and pen, shall be always, upon all opportunities (next under God) devoted to my royal King, and Gracious sovereign. And be glad as I am able (though unworthy) to extol Your highness' worthy praise. H. Walker. THE church's purity; Or, the difference between the church's frame in dark 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 be 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 settled at the reformation of Popery, was approved by good men; yet (Nevertheless) in these more pure times, it may and aught to be reformed in many particulars. 1. Argument. THat Church, 1. Arg●ment. whose frame doth differ from the Doctrine of the Gospel of Jesus Christ in any particular, may and aught 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 aught to be reformed in many particulars. 2. Argument. 2. Argument. THough a Church be Reformed from Idolatry, and settled in the purest form, which then can be attained unto, yet nevertheless; time producing by better experience, many inconveniences, wherein it may be again reformed; and that upon good grounds, such inconveniences may, and aught to be reformed. But the Church of England, though it be reformed from Popery and Idolatry; and settled according to the purest form; which at her reformation it could attain unto; yet (Nevertheless) since such her settlement, time hath produced by experience, many inconveniences wherein it may and aught to be again Reformed; and that upon good grounds; Conclusion therefore the Church of England may, and aught to be Reformed in all such things. Concerning the 1. Argument. I. To prove that that Church whose frame doth differ from the doctrine of the Gospel of Jesus Christ in any particular, may and aught in such particulars to be reformed. Therefore saith Saint Cyprian, In his Ep. unto Cecilius. l. 2. Epist. 3. we ought not to take heed (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 custom of men, but the truth of God. And Saint Paul tells us, that those things (saith he to the Church at Philippi) which ye have both learned and received, and heard, and seen in me; those things do, and the God of peace shall be with you, Phil. 4.8, 9 Whereby we may plainly see, that if any Church shall entertain any thing that is contrary to the doctrine of the Gospel of Jesus Christ: such things upon trial being found to be so, aught to be reformed. II. To prove that the frame of the Church of England, as it is now, doth differ from the Gospel of Jesus Christ in many particulars, which to reckon up in this place I am not resolved, I will only propound five Queries and refer 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 being, as they now stand, do not differ from the gospel of Jesus Christ. Luke 22.25, 26. 1. Pet. 5.1, 2, 3. Matt. 20.25, 26. Mark 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 Jesus Christ. 1. Cor. 16.22. 1. Cor. 5.5. III. Whether the service in the Church of England be according to the gospel of Jesus 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 gospel of Jesus Christ. Mat: 5.15. Luke 10.2. Mat. 10.27. Luke 12.42. Mat. 28.9. Acts 10.28. John 10.13. Rom. 10.14. 1. Cor. 9.14. Phil. 2.21. 1 Pet. 5.2. V. Whether those superstitious Ceremonies of Crossing in baptism, bowings, and cringings in the Churches of England, and other such like Ceremonies, be according to the Doctrine of the Gospel of Jesus Christ, Mat. 15.3. Mark 7.8. Acts 15.10. Coloss. 12.8. Tit. 1.13, 4. 1 Pet. 4.11. But because I am verily persuaded that there is no man of any discretion or judgement, but will confess each particular in the first argument to be true; I am therefore brief in it, and pass to prove the second. Concerning the 2. Argument. I. To prove that though a Church be ●eformed from Idolatry; and settled in the purest form, which then can be attained unto, yet nevertheless time producing by better experience many inconveniences, wherein it may be again reformed; and that upon good grounds, such inconveniences may and aught to be reformed. What though our fathers, and our grandfathers, &c. lived well under such a form of Church discipline, as we now enjoy; and blessed be the Lord that we do 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 form, so do we; 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 days) to reveal to us, or what if they did labour as much as they could for reformation of such things as we now do, 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; do not some abide with us still which can witness both how much and how often this reformation of the Church hath been laboured for, from time to time? Let no man then accuse those who in these days seek the reformation of the Church. Indeed some are ready to accuse us as factious, Object. and lovers of novelty, because we desire the church's conformity to her head Christ: Ans. In his book of a solitary life. 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 he) the truth is so manifestly light, that such are not able to shadow it; and therefore they do but cavil with it by the name of novelty. But how dare they call it novelty (saith he) it is no new vanity, no it is a matter of old religion, and of perfect godliness 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 angel from Heaven (saith he) preach unto you otherwise then that ye have received, let him be accursed, Gal. 1.8. For do I preach man's 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 years under this happy form; where hath this age so much wisdom 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 weeds which we see since sprung up amongst God's corn in these Churches as well as others; or many other reasons which I might allege, but rather choose at this time to answer this objection in a word with Saint Austin, that the counsel of God that sent it is unsearchable to the wisdom of man, In his 10. book of his trinity. II. To prove that the Church of England, though it be reformed from Popery and Idolatry, and settled according to the purest form; which at her reformation it could attain unto; yet nevertheless since such her settlement, time hath produced by experience many inconveniences upon good ground; wherein it may, and aught to be again reformed: which I will prove in three several circumstances. I. Because the Church of England, saw not many inconveniences in her first reformation from Popery, which we now find in these after times. II. Because there are many things in that form, which was then established; which can now be proved upon good grounds to stand in need of reformation. III. Because such inconveniences as are found to be in the Church, are of greatest consequence to be looked after, and ought chiefly 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 find in these after times; else how comes that government then settled, to be so much excepted against; how come men's 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 several 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 cross in baptism, & in the hornebook, the priest's garments, &c. those holy men saw not the inconveniences of permitting them; but now the Church cries out under such superstition: they saw not these inconveniences of Lordly Pastors, which we now find: they saw not those relics of the Popish mass which is in these times discovered; they pass 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 dross and trash Popery is▪ though Popery be a profession of Christ, yet that Religion is full of dross, full of weeds, it is like a garden overrun with weeds: fuller of ceremonies than substance, nothing but shadows, and superstition, and vanity. Is it possible that pure gold should be refined clear from the dross at one heat; Is it possible that all the weeds should be rooted out of a garden at once so clean, that no relics of them should revive again; no, the gold must come to the fire again, and again, seven times; before it be pure gold; the garden must be often weeded, before the weeds be utterly rooted out. The form of the Church being newly refined from Popery, in those days, it is very probable that there will be much dross of Popery left behind; all the weeds of Popery cannot be utterly rooted out at one bout; no no; in the name of God bring it to the purifying fire; I mean the Gospel of Jesus Christ, and there purify it again and again, and leave no dross at all behind; root out the stinking weeds of Popery again, and again; weed them out upon your knees, weed them out with your hands, with your hearts, &c. never 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 days holy men were rejoiced 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 opportunity would permit them: but we in these times, upon more mature deliberation and longer time of experience, may reform what their so sudden change could not foresee, or accomplish. Let us receive the discipline of those times as praiseworthy, but withal; In his 198 Epist. unto Fortunatus. let us consider that saying of Saint Austin, we receive not (saith he) the disputation of any men, be they never so Catholic, or praise worthy, as we receive the canonical Scriptures, though they be holy men, yet (saith he) we may well reprove such things in their writings, wherein we find that they have otherwise thought then the truth may bear them: such am I (saith he) in the writings of others: and such would I wish others to be in the writings of mine. And Saint Paul saith to the Church at Corinth, I have planted (saith he) Apollo watereth▪ but God giveth the increase; so then neither is he that planteth any thing, nor he 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; 2 Reasons nor establish the form of the Church discipline▪ in that purity, which we by the grace of God may in these times. First in respect of those times of darkness. Secondly, in respect of those times of trouble and fear: And first in respect of those times of darkness. Should Rome, or any Popish Nation or Church when Popery is settled, be reformed, and become a Protestant Church, could it be expected that such pure discipline should be there established in each particular form 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 be reformed before a long time; yea, and often reformation too, have not the Apostles, hath not Christ; yea hath not God himself, been often troubled in the conversion of a people in this kind? And what are we? We by the grace of God have so long enjoyed the peace of the Gospel, and have been so many years reformed from Popery, and so abide still under our gracious King, whom God grant long to reign amongst us; and we have a form of Church discipline established 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, we are a more grown 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. On Math. 11. Chap. So that we may say as Erasmus said upon another occasion; that what was once received in part, may now be grown and increased, the purity of Religion is like fruit, it groweth to eternal life, Rom. 6.22. Secondly, In respect of those times of trouble and fear: Let us but a little look upon ourselves, in our own present state: oh, how many, and how great are those troubles, and fears, which our age hath seen to bring to pass this happy opportunity of reformation, we Protestants under the government of our Church, and our King, whose royal will it is, that all abuses and inconveniences should be reformed, and the Church settled according to the discipline of former ages, in the purest times: yet what by the tyranny of the Prelates, and the close clouded ways of other favourites of superstition; his majesty's royal will hath not hitherto been fulfilled: In these troubles of seeking reformation, many have suffered, and been imprisoned, where some have laid down their lives, and there ended their days. Indeed these things should not be so; oh that there were everywhere in our Churches, and kingdom, one heart truly zealous towards God, and faithful towards our royal King and kingdom. If then it be so troublesome in these days, wherein we live, to bring to pass the reformation of those evils and inconveniences in the Church, which our age finds out; and that it is notwithstanding his majesty's royal will, that such reformation should be, according to the discipline of the Gospel of Jesus Christ; How could it choose then but that greater troubles, and fears, were a hindrance to that reformation which was immediate from popery. It is no wonder though we now discover many inconveniences and evils which they then passed by. Upon what ground therefore is that saying of many amongst us, that the form of the discipline of the Church of England now stands, as it was settled by holy, wise, and learned men; and therefore it ought not to be altered whereas you see, that for many causes they were forced to let pass many evils and inconveniences, which they could not then reform. In his proheme of his 3 book of Trinity. Therefore I say of them, as Saint Austin said of himself, be not bound unto my writings (saith he) as unto the canonical Scriptures, but when thou shalt find any thing in the Scriptures, which thou didst not believe, believe it without doubting or delay; but when thou findest that in my writings which thou didst not know certainly before, except that thou shalt certainly unstand it to be according to the Scriptures, do not stiffly affirm it. We ought not to be bound to the form of those holy men further, than they agree with the Discipline of the Gospel of Jesus Christ; therefore saith Saint Paul to the Church at Corinth, let no man (saith he) rejoice in men, 1 Cor. 3.21. II. To prove that there are many things in that form which was then established, which can now be proved (upon good grounds) to stand in need of reformation. Is there not great want of reformation in the Church, as it now stands in that form; 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 be suspended if they will not bow, &c. And in the mean while those faithful Preachers, and Ministers of God's word, avouch such Lordly prelacy to be unlawful, 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 bind men's consciences to the observance of them: and in the mean while the faithful, painful 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 be ruled by them; The faithful in the Church, will be ruled by the Scriptures; and under God by our royal 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 vicars of Christ in the Church of God; But the Church saith with Saint Chrysostom, In the unperfect work. Hom. 49. we believe them not: Their disipline is no worthy, or sufficient knowledge of the Godhead. And afterwards expresseth, that out of the very true Churches come forth (oft timts) disceivers Therefore we may not believe them, unless they speak, & do such things, as are agreeable to the Scriptures. The Prelates can plead their Prelacy from our forefathers, whom we respect as such men as were holy; and did many things well, which we now find the comfort of; yet let us not esteem 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 righteousness, 2 Tim. 2.16. Let us take a little view upon the form of our Church discipline as it stands; how it agrees with our peace; and we shall find, that it stands in great need of reformation. 1. In respect of private miseries. 2. In respect of public dangers. First in respect of private miseries. How have the faithful Ministers of God been straightened, and have had their mouths, as it were locked up; who have had so many private snares laid for them, that some have been fain to fly into other lands, others have suffered in this land, imprisoned, dismembered, &c. and many have been constrained to be silent in the congregation, in what they have earnestly prayed in their own closets; and for fear of such as weighted purposely to ensnare them. Virgil in his 6 book and 13. Chap. of invention of things. Might not they complain (with Polidorus) that the world is come to such outrage and mere madness herein, that this part of holiness differeth (in some men) very little from open wickedness for many good men have suffered, and the whole Church hath been oppressed because they would not hear the words of them that taught lies. Ier. 23.16. Secondly, In respect of public miseries. Is not the whole kingdom sensible of those public 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 form thereof, how many are there amongst us very sensible hereof; And that not only by the Prelates Courts, which have been such an universal purgatory to the Church: but those wars, and frights, which have been by their means raised to the disturbance of the whole land, and the impoverishing not only of the North, but generally of all trading through the whole kingdom. Nay have they not been so politic herein, that the hearts of all people have been so discomfited, that betwixt hope and fear, they have been ready to prophesy, the return of Popery: But blessed be the Lord, who hath hitherto preserved our gracious King, and kingdom. And how doth the Church now rejoice, since it hath pleased our royal King to prevent their designs, in calling and confirming of the High, and honourable, Wise, and Godly Assembly in the high court of Parliament. Thirdly, to prove that such inconveniences, as are found to be in the Church, are of greatest consequence, to be looked after, and ought chiefly to be looked to. A godly kingdom is an happy kingdom, but nothing whatsoever more ruinates a Church, State, or kingdom than sin. And the reformation of the evils and inconveniences in Church discipline, is a great fence against sin; but the permission of error is a dangerous downfall, and a great dungeon; In his 3. Sermon f● Lazarus. and as Saint Chrisostome saith, brings the loss of salvation, it brings in heresies, and vicious life, and turns all things up side down; And this is condemnation (saith Christ) that light is come into the world, and men loved darkness more than light, John 3.19. Object. If any one shall yet object and say, where shall we look for a form of Church discipline, since even at this time Christ is taught to us now as clearly, and truly, as ever in former ages. Answ. In his 3. chap. of the unity of the Church. I say with the judgement of Saint Austin, that we ought rather to seek the Church in the words of Christ, then in the words of men, for that Christ is the truth, and better knoweth his own body. And Christ himself gives us the same rule also. Search the Scriptures (saith he) for in them ye think to have eternal life, and they are they which testify of me, John 5.34. Thus have I been brief in the general expression of the church's purity, concluding this part with prayer to Almighty God; that such things as stand not with his glory, the King's honour, the building up of the Church, and the peace and the tranquillity of the kingdom may be Reformed. FINIS.