necessary for him to believe it who hath such knowledge of it from the Word of God And because the holy Scriptures do promise everlasting life and salvation to all them which truely believe in Jesus Christ as he is revealed and manifested in them we thereby further argue and conclude thus That such doctrine of the Scripture is not onely necessary but also wholly sufficient unto salvation so that no other singular doctrine besides the holy Scripture is necessary unto salvation Which also the Primitive Church both in its doctrine and universal practice doth abundantly testifie that they held the sacred Scripture to be satisfactory unto salvation even for the most-able and best-learned men and the Five aforesaid Symbols or Fundamental Articles sufficient for all Unlearned Ignorant Christians as we could prove it by many evident testimonies of the Ancient Fathers which having heretofore already been done by many others we thought it superfluous to enlarge our selves therein at this present Whether and how far the Tradition and Doctrine of the Church is necessary Yet next and besides the Scripture we do not decline and reject the Word and Doctrine of the Church not as the principal Ground and rule of our Faith for that is meerly and solely grounded upon this Because the Lord said it but not upon this Because the Church or their teachers said it but as requisite means whereby the Word of God is preached and taught unto us and as a testimony of that what is declared therein Wherein notwithstanding we must exactly distinguish betwixt that what the whole Vniversal Christian Church hath with an unanimous Consent taught and believed out of the Word of God at all times especially in the Primitive times and that what perhaps but one or other Particular Church hath taught in the later times Whatsoever the whole Christian Church especially in the first hundred yeers immediately after the Apostles hath unanimously taught and believed out of the Word of God as necessary unto salvation that same is an Infallible mark and testimony that it is certainly and undoubtedly the true sense and meaning of the Word of God and consequently is necessary for all Christians to believe and receive it Because there is no doubt but the true Primitive Church beside the holy Scripture hath received also from Christ himself and his Apostles the true sense and meaning thereof at least in all necessary Fundamental Points of the Christian doctrine Contrariwise whatsoever the Primitive Church hath not taught that same is an evident signe and testimony that it is not so expresly set down in the holy Scripture that all Christians of necessitie should know and believe it unto salvation because many thousands of the Primitive and best Christians have been saved without such doctrine But this testimony of the Primitive Church of whatsoever it hath taught or not taught is of such a nature that it is not to be understood by all Christians but onely by those who are well versed and have read the Volumes of the Ancient Fathers which even very few of the Teachers and Ministers are able to do Wherefore the greater part of Christians especially when the doctrine and meaning of the Primitive Church is drawn into Controversie ought to fix themselves and adhere closely to the evident testimony of the holy Scripture without which they cannot have any certain ground of their faith and salvation For whatsoever not the Universal onely but one or some Particular Churches have believed and taught especially in the later times whether it were done in their Councils and Synods or else by their publike Confessions or other writings doctrines and witnesses that very same though it is a testimony of the belief and doctrine of the particular Churches yet it cannot oblige other Churches or generally all Christians nor be necessary for all unto salvation neither ground and confirm their faith any further then the certain and indubitable Word of God hath demonstrated unto them and they themselves have received it as consonant and agreeable to Scripture Since it is granted on all sides that the particular Churches may erre in their own particular opinions and that the Christian Faith must not be grounded upon the word of one particular Church but meerly and onely upon the Word of God Neverthelesse the Word and Authority of the particular Churches doth binde at least their fellow-members thus far that they ought not rashly to contradict their doctrine and declarations unlesse it be contradicted by a more evident testimony of Gods Word and by an Unanimous doctrine of the Primitive Church For otherwise this would prove a Presumptuous judging or at least an Unnecessary scandalous contradicting We hope now Why not a certain specifâ—â—â—tion may be made of all the Points of Doctrine that are necessary unto salvation by all these things that are said it doth plainly and manifestly appear What and how far it is necessary and not necessary unto salvation although we do not specifie all points of Doctrine nor precisely determinate what and how much might be necessary and sufficient to every one in particular which is almost impossible to do for these Reasons First because we cannot directly know how far the capacitie of every one or the most unlearned and ignorant Christians and how far Gods mercy may reach and extend above their understanding and therefore ought not rashly to condemn any man in his ignorance to whom peradventure God may shew mercy Secondly because none can obtain a true knowledge and faith in Christ but he must somewhat strive and labour for it that he may encrease and thrive therein Like as we cannot describe and set a certain measure to the height and bignesse of a young childe because yet it must needs daily grow if it be alive and in health till it hath attained his full and perfect age so may we neither circumscribe and limit any Christians knowledge within a certain measure because he ought to grow and augment still in the knowledge faith and doctrine of Christ if he be a true Christian till he is come to a perfect man of stature of the fulnesse of Christ Ephes 4.13 Thirdly because we cannot fail sooner in any thing then when we presume to regulate and measure all other mens capacities by the measure of our own understanding and do imagine that what peradventure we think to be clear and evident in the Word of God that very same must likewise be as clear to all others and therefore as certain and necessary for all which is also the chief and principal reason of all Unseasonable judging in matter of faith yea the source and fountain of all divisions and dissentions in the Church of God Wherefore it is sufficient for our purpose to know in general which no Christian can deny That all and onely that is necessary unto salvation what necessarily belongeth to the saving Faith in Christ which worketh by love and cannot subsist without true repentance
principally guilty of the pernicious Schisme and Division betwixt Evangelicall Churches By which also without any further inlargement sufficiently appeareth that the native and genuine cause and fault of the long continued Schism and Division of all the Protestant Evangelicall Churches and consequently of all the miseries and calamities from thence arising principally refideth not in the Reformed but in the Lutherans and especially in their Divines yet not generally in all but onely in those who condemne us as Hereticks and therefore hitherto have refused and stopped without any reasonable ground the reconciliation we sought and offered to them For although they use to pretend for their excuse many damnable doctrines yea many terrible Blasphemies of the reformed Chap. 2. yet partly and most of them consist in such slanders and aspersions which the reformed Churches never professed but rather many times have expresly and unanimously rejected So that those doe but aggravate their fault before God and man who restrain and hinder the Ecclesiasticall peace by false testimonies or by their own Vnreasonable mis-construction of strange words and doctrine from which yet they might be easily diverted if they would but give way to a peaceable Conference Partly they consist of such controverted points of doctrine as have been demonstrated in the fifth Chapter before which cannot afford any sufficient cause for the condemning and excommunicating of the reformed neither for division and separation from them And suppose wee did erre in such points of doctrine yet this would only exempt us from all hereticall damnable errours that wee besides the universall undoubted fundamentall doctrine doe not make any wayes our owne particular opinions to be a By-ground as the Lutherans nor impose them on any man as necessary unto salvation except so farre as hee acknowledgeth them himselfe to be agreeable to the word of God and the saving doctrine and that hee is obliged thereunto not by our word but by the word of God Wherefore also Whether the Lutherans may not with a safe conscience have communion fellowship with the religion of the reformed Congregations although we for our part are of necessitie compelled to separate our selves from the Lutherans as long as they condemne and reject us because of their different and controverted opinions yet they cannot pretend any reasonable cause why they must be separated from our Church and Religion and should have no communion with us in it In regard no man on our side is constrained to beleeve or to doe somewhat against his conscience if hee but standeth firme to the Vniversall fundamentall doctrine and doth not disturbe the Church with his owne opinion but laboureth according to the Apostles admonition to prove all things and to hold fast that which is good 1 Thess 5. v. 21.26 To which end also some few yeares agoe it was decreed in a publick Synod of the reformed Churches in France at Charenton Anno 1631. that the Lutherans desiring to participate of the holy Communion with them should not be excluded from it if they did but otherwise behave themselves peaceably and without scandall For those Lutherans who refuse not to take the holy Communion with us doe even testifie thereby that they condemne not our Church and Religion And although they adhere to their opinion of the reall and corporall presence and orall manducation of Christs body yet so that they do not hold them as necessay articles of faith but receive us also in our opinion as fellow-members and Christians If they were generally all thus minded the Ecclesiasticall peace were soone concluded and the way prepared to a totall unitie and reconciliation For in this manner wee should not have any further cause to separate our selves from their Communion and other godly exercises but would be ready for peace and Unitie sake to tolerate the other defects and according to the Apostles exhortation to walke with them as brethren minding the same thing by the same rule whereto we have already attained Phil. 3. v. 15 16. Till God may reveale unto us on both sides even what is remaining Chap. 11. wherein wee disagree But those that will by no meanes condescend unto this shall not with all their Sophistry and arts winde themselves out from bearing before God and man the guiltinesse of the long continued most pernicious Schisme and of all the miseries that may hereafter ensue thereupon Causes of Reformation of the Doctrine and Ceremonies of the Lutherans Now what hath been said of the causes of our Separation that same declareth and sheweth unto us the cause of Reformation in all places where both a generall and particular Reformation was settled For where the whole congregation acknowledgeth with one consent the errour and abuse of the Lutheran Doctrine and Ceremonies in the different and controverted points There no fault can be found with its unanimous and generall Reformation Wherein it may not be hindred though some few private men dissent from the whole Congregation and had rather adhere to their Lutheran Opinion in regard they have the liberty of their Conscience no waies restrained But where the Congregation in any City or Province disagreeth so that a great part of it doth not onely not acknowledge the errour but adhere so closly to their Lutheran opinions concerning Oral manducation and omni-presence of Christs body Exorcisme Images Hosties and such like things that they therefore condemne as Hereticks the other partie which will not allow of them There these since they of necessity must Separate themselves from their condemners are forced also to a particular Reformation of their religion to the end that they for their part might discharge it towards God according to his Word and Ordinance with a safe conscience Especially when the Christian Magistrate whom the worke of Reformation after the example of Kings Asae Josaphat Hiskia Josia chiefly dependeth upon giveth assent to the true-beleeving partie Wherein neither they may be restrained by any Temporall Constitution or Ordinance of their Predecessours who have no dominion over the Consciences of their Posterity nor can tye them to any erroneous Doctrine and Religion which is undeniable amongst Christians on all sides who do not ground or build their Religion upon Temporall Ordinances like the Heathen and Mahumetans but relie only upon the word of God And although such Reformation most commonly cannot be settled without greatly offending the erring partie Yet a more speciall care is to be taken of scandalizing first their owne Conscience then the Conscience of other true-beleevers and lastly the Conscience of the erring least they may be confirmed in their errours then of offending and scandalizing the affections of the erring whereby others are carried away with zeale to their errours though with indiscretion Which zeale neverthelesse I hope shall never prevaile so far with the Lutherans that they against their legall Magistrats who have given them the libertie of their Conscience and Religion without any impediment should
A TREATISE TOUCHING THE Peace of the Church OR AN APOSTOLICAL RULE how to judge aright in Differences which concern Religion JOHN 7. v. 24. Judge not according to the appearance but judge righteous Judgement PUBLISHED BY AUTHORITY LONDON Printed for George Thomason and are to be sold at his Shop at the Rose and Crown in Pauls Church-yard 1646. To the Reverend Pious and Learned Assembly of Divines conven'd at Westminster by the Authority of the Parliament for consultation in matters of Religion REVEREND SIRS COnsidering with my self with a charitable and tender commiseration the pestiferous and pernicious Heresies Schisms Divisions and Sects wherewith since the Apostles times the Christian both Eastern and Western Churches were ever continually infested distracted and torn in peeces I make no question but you will confesse that the latter two rents the One between the Christian-Protestants and Roman-Catholicks the Other between us and the Evangelical-Lutherans which in our Predecessours dayes sprung originally in Germany then were dispersed over the face of the Universal-Occidental-Christian-World and at this present are grown to the highest pitch of desolation and devastation of Christendom were fomented with more unchristian and inhuman cruelty bitternesse calumnies slanders oppressions persecutions and effusion of blood then ever you heard or read in Ecclesiastical Histories of any other Religion in the World And consequently acknowledge that such distractions and disorders of the Christian Church proceed from no other ground then from an unseasonable uncharitable rash presumptuous and unjust judging and condemning one another Wherefore we shall do very well exactly to search and inquire which of these three principal divided and dissenting Churches is guilty or innocent of such a prejudicial Schism and Separation to the end that we may know and discern which side to imbrace and give assent unto and which not And that the true undeniable orthodoxal Doctrine and Religion of the true Evangelical Reformed Protestants may not be condemned and rejected by any incompetent Judge as false erroneous heretical and damnable in regard that Spiritual and Ecclesiastical matters are commonly as much obnoxious to ill managing as Civil and Temporal It is by all means expedient and requisite for us to repaire to such a Judge who betwixt us and others may determine and decide the Controversie and Difference by an infallible Sentence from which we cannot appeal And whereas the Papists do attribute such full and absolute determination to the Catholick Church or as they declare it themselves to the Pope as the Supream Head of the Church either himself alone or with assistance of a Councel of Cardinals Bishops and Prelates depending on him and representing the whole Universal Church I am perswaded we with all Christian Protestants cannot nor will submit to any other Judge in matters of Religion but to the Holy Scripture or to the Lord our God himself who in his Sacred Word hath prescribed his Will and Decision to the Christian Church which we onely closely and positively must adhere and stick unto For this Volume of the Holy Scripture I mean not any other Books more or lesse then those that by inspiration of the Holy Ghost were written of the Prophets and Apostles and left to the Primitive Church which from it were spred amongst all Nations and in the middest of darknesse and unfaithful heresies by Gods singular Providence preserved and in their original Tongues conveyed unto us being the indubitable Word of God whose Divine Power Light Vertue and Operation all true Beleevers feel in their hearts and consciences and containing though not the decision of all Theological Questions and Controversies yet all Articles of Faith and Doctrine necessary for every true Christians Salvation It is manifest that the Church or they that have the charge over it whether they be called Popes Cardinals Bishops or Divines and Teachers or general Councels have not any power and jurisdiction to decide determine and wrest the Doctrines to their arbitrary judgement and pleasure but onely a ministerial function to teach and demonstrate by Warrant from the Word of God whether and how they are decided in it neither to force their doubtful and undecided Opinions upon any man sub Anathemate or Excommunication unlesse he should reject the Word of God in any fundamental and necessary Article of Faith or plain Declaration thereof or cry up his own erroneous and controverted opinions interpretations consequences and inferences for the Word of God it self and necessary Articles of Faith to the disturbance and distraction of the Christian Church And this is that the Papists cast continually into the Lutherans and Reformed Protestants teeth That notwithstanding they still refer themselves to the perfect and infallible Rule of the Word of God yet for all this they will be themselves infallible Judges by obstructing and imposing their own particular expositions and inferences on others The Lutherans indeed especially which are called Lutherani rigidi the grosser sort who are so strictly addicted Formulae Concordiae Saxonicae that they bind not onely their Faith and Doctrine unto it but also all others that dissent from them in their particular interpretations and opinions principally in the Point of Consubstantiation and Omnipresence of Christs Body and its oral manducation by excluding them from the Communion of the Christian Church and depriving them of Publick Offices and Dignities as long as they do obstinately persist in their arrogant judging and condemning will have a very hard task to clear themselves of this charge The Vindication of the Protestant Reformed Churches how that they onely depend on the Word of God and not on any mans interpretation and opinion much lesse presume to impose them on others as necessary unto Salvation but impart and permit to every one the due Libertie of Conscience without transgressing the true Limits and Rules of Gods Truth and the Christian Charity hath been of late sufficiently and punctually for the true and better information of them that are misinformed exhibited in high Dutch by D. John Bergius Chaplaine to His Highnesse the Prince Elector of Brandenbourg Author of this Treatise One of the best Learned Divines Germany at this present affordeth a primitive Catholick Christian and down-right Protestant in such a plain and perspicuous way that even the most ignorant and unlearned who are not able to peruse great Volumes may palpably see and perceive the falsehood and slanders that are laid at all Christian Protestants doors And withall since the Reformed Protestant Churches cannot hope for any Ecclesiastical Peace and Unitie both in Church and Common-wealth whilest the vehemency and fiercenesse in judging and condemning of the said Papists and Lutherans is not appeased and mitigated He representeth and declareth to them an Infallible Apostolical Direction and Rule in general what and how far men are bound in conscience to judge and not to judge in matters of Religion and then by way of application How far they ought to judge the Roman-Catholicks and Lutherans
of Monks and Nunnes but in stead thereof we teach that the revenues of Monasteries ought rather to be converted to the use of miserable poor wretches that are not able to work or employed for the maintenance of Churches and Schools That we give liberty for Marriage both to Ecclesiasticks and Laicks nor use the Confirmation and Extreme unction or the holy Orders for making Ministers in such a manner as it usually is amongst them That we permit no Temporal Jurisdiction or Dominion to our Spiritual Pastors nor will have them submit to a Supreme and Universal Pope neither exempt them from the jurisdiction and judicature of civil Magistrates and such like observations and assertions of their exteriour Worship Will they therefore I say judge and condemn us as hereticks it is fit then to prove first by certain and undeniable Arguments and Warrants and such which we may understand and satisfie our consciences withal that the said Points are necessary to the saving Faith and Obedience of Christ Except they would yeeld and confesse that they do condemn us for unnecessary things But now the Papists themselves will hardly affirm the aforesaid Points the Images the Invocation of the Saints the Indulgences c. to be directly and in themselves necessary unto salvation They commend and extol onely their singular good use and benefit but do not enjoyn their necessity Or in case they would in one or other point as in the Auricular confession Adoration of the consecrated Hostia c. intrude a necessity yet they cannot make it appear so upon any pretence nor ground But we may have evident proofs from the Word of God to the contrary that they are not necessary because they were not used by the Apostles and Primitive Christians Likewise in Points of Controversies and articles of Faith and Doctrine That we have the affiance and assurance to be justified and saved before God not through our own merits and satisfaction but onely through meer mercy and grace by a true and lively faith in the onely perfect Sacrifice of propitiation and merits of our Lord Jesus Christ That also in the whole work of our conversion and salvation we ascribe nothing at all to our own natural strength of free-will but all to the meer grace and assistance of God without which we are able to do nothing that is good how can they then condemn us as hereticks for it whereas they must at length confesse themselves Bellarm. lib. 5. de Justificat cap. 7. Propos 2 3. this to be the safest and surest way not to confide and trust in our own strength works merits but onely in Gods meer grace and mercy and the precious merits of our Lord and Saviour Jesus Christ If this be the surest way we must certainly and necessarily conclude that our Doctrine in this point is not heretical nor damnable and their Doctrine of own merits and strength not necessary unto salvation but rather that our Doctrine is the surest and safest whereby all honour and praise is denied to man and attributed to God alone and their Doctrine dangerous and pernicious ascribing all honour to man and denying it to God Moreover that we cannot be induced to believe the transformation of the bread or Transubstantiation as they call it in the Supper of the Lord or a true Sacrifice though without blood of the transubstantiated Body and Blood of Christ both for the quick and the dead or the Purgatory They cannot condemn us for unlesse they do convince us first that such Doctrines are necessary unto salvation so that Christs Sacrifice upon the Crosse and the Spiritual eating thereof profiteth us nothing and the Blood of Christ cannot cleanse us from sins except we believe also the Sacrifice of Masse and the Purgatory which neverthelesse I hope they will not assert or never be able to prove since they partly confesse themselves that they could not have been assured in those and such like points onely by the words of our Lord Jesus unlesse the declaration and determination of the Church had given to them satisfaction therein And this is their main Objection Whether such Points of Doctrine though not necessary in themselves are yet necessary for all Christians by reason of the determination of the Church That the afore-mentioned and such like Controversies of their Doctrine and Religion though they be not directly and in themselves necessary unto salvation yet are necessary even for this reason Because they have been thus taught and ordained by the Catholike Church which ought to be believed and obeyed in all things But here we ask first the question What they mean by the Catholike Church If they understand the Universal Christian Church which since the Apostles hath been at all times and in all places dispersed as the word Catholike doth imply it then we confesse as we have already declared it heretofore that whatsoever it teacheth with one accord as necessary unto salvation to be undoubtedly necessary But they themselves will not assert this of most of the aforesaid Points and though they should assert it of some yet can they not prove it neither from the Word of God nor by the true and undoubted Writings of the Ancient Fathers Whereas by this very same ground we can rather make appear the contrary that the most and principal points thereof must be either false and erroneous or at least unnecessary because they have not been taught thus in the Primitive Church Neither hath the Primitive Church ever presumed and taken upon it self such a power as if it might or should teach or ordain some new Doctrine unto salvation and so impose on the Christians a heavier yoke and prescribe them a narrower way to salvation then it hath received from Christ and the Apostles Whereby also consequently is made void whatsoever they object concerning the Vnwritten Word of God being not able to produce any certain ground or warrant that it was received by the Primitive Church Although otherwise we do not absolutely reject the Traditions of the Church which either are grounded upon the Scripture or are counted onely as Useful Ordinances of the Church and not as necessary unto salvation Constat omnem doctrinam quae cum illis Ecclesiis Apostolicis matricibus originalibus fidei conspiret veritati deputandam id sine dubio tenentem quod Ecclesia ab Apostolis Apostoli à Christo Christus à Deo suscepit reliquam verò omnem doctrinam de mendacio praejudicandam Tertull. de Praescr c. 21. Ex ipso ordine manifestatur id esse Dominicum verum quod sit prius traditum id autem extraneum falsum quod posterius immissum Id. 32. Viderint qui Stoicum Platonicum Dialecticum Christianismum protulerunt nobis curiositate non est opus post Jesum Christum nec inquisitione post Evangelium Cùm credimus nihil desideramus ultra credere Hoc enim prius credimus non esse quod ultra
we could punctually explain it and many of our Divines have already abundantly and often spent their studie and labour in it Wherefore we refer to the serious consideration of all Christian and pious hearts Whether men have cause and ground to judge and condemn us as Hereticks We for our part are assured that what hath not been for the first Christians necessary unto salvation in so many hundred yeers without which so many thousand Martyrs and so many millions of Christians are piously departed out of this life that cannot be also necessary for us in these last times and we may live and die as religious Christians without it For we need not any other Faith or Religion besides that wherein the Apostles and the Primitive Christians lived and died We have with them obtained like precious faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.1 The old Commandment which they had from the beginning 1 Joh. 2.7 The great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Heb. 2.3 The Faith which was once delivered unto tae saints Jude vers 3. And this is the true Catholike What is to be true Catholike or the Universal Christian Faith which hath been at all times especially in the Primitive times and as long as we stand fast to it we are indeed the true Catholike Christians Whereas those that adde thereunto any new Doctrine of Faith and Life as necessary which in the Primitive Church was not in use though they bear and boast of the Catholike name yet they are not true Ancient Catholike Christians but New-Catholikes which are equivalent with Vn-Catholikes And that Church which by its own Command imposeth such Doctrines and Traditions as necessary unto salvation though Christ had not commanded but rather forbidden them by his Apostles and yet will condemn and persecute other Churches doth thereby discover it self not to be a true Christian but rather Anti-Christian Tyrannical Church Which also hath need to stand in fear of the Apostolical curse If any man preach any other Gospel unto you though an Angel from heaven then that the Apostles have preached unto you let him be accursed Gal. 1.8 9 And if any man shall adde unto the Word of God God shall adde unto him the plagues that are written in it and if any man shall take away from the Word of this book God shall take away his part out of the book of Life Rev. 22.18 19. But we hope that all understanding and conscientious men and such as love Truth and Peace amongst the Romane Catholikes will beware of this malediction and taking seriously to heart this Declaration of ours abstain hereafter from presumptuous judging and condemning us as Hereticks much lesse persecute us with Fire and Sword and Losses of our Goods and Honours as hitherto they have done which certainly doth not proceed from the Spirit of Christ but undoubtedly from the Devil who is that Arch-lyer and Murderer Of which the Apostle also doth faithfully warn us and especially the Romane Church lest it might imagine some special priviledges before others Those that are weak in faith receive you but not to doubtful disputations judge not their thoughts Who art thou that judgest another mans servant To his own master he standeth or falleth But if this warning will do no good to them certainly the other shall at length be fulfilled in them Be not high minded but fear For if God spared not the natural branches the City and Church of Jerusalem take heed lest he also spare not thee Behold therefore the goodnesse and severity of God On them which fell severity but towards thee goodnesse if thou continuest in his goodnesse otherwise thou also shalt be cut off Rom. 11.21 22. CHAP. V. That the Lutheranes have no ground to judge the Reformed Churches to be Heretical WHat we have spoken now of the Romish Church concerning its judging and condemning us the same we may partly well say of the Lutherans which indeed together with us have protested against this judging and condemning of Papists in the forenamed points of controversie and yet no lesse although in fewer points from whence also the Evangelical Churches and estates generally all are called Protestants do judge and condemn our Churches or Teachers as hereticks under the most-odious mens names who neverthelesse rely not upon any man but upon the Nature Word and Doctrine of Christ To whom according to the aforesaid Apostolical Rule we may make appear yet more plainly then to the Papists that they have no ground thus to judge and condemn us and the doctrine of our Church and Worship The principal points of Controversies betwixt Lutheranes and Reformed Protestants 1. In Ceremonies For in the first place what concerneth some controversies about Ceremonies both of their and our worshipping of God as that we use not in the holy Baptism the exorcism or conjuring of the devil to come forth out of the infants or young children because we do not hold them either spiritually or corporally possessed by the devil although they naturally are born in Original sin and we have no warrant to cast the devil out of them by such conjuring and therefore do justly abhor from taking therein Gods holy Name in vain That we have no such Images in our Churches which by their own confession are abused in Popery unto Idolatry but rather approve and justifie the taking away of them if it be done by Christian Magistrates in an orderly way after the example of the Kings Hezekiah and Josiah That also in the holy Communion we use not the Hosties or Wafers but ordinary nourishing bread and observe the breaking of it how can they judge us therefore whereas they themselves hold their Exorcism Images Hosties not even absolutely necessary nor the breaking of the bread in it self erroneous but onely to be adïaphora indifferent things Although we for our part do not account them absolutely indifferent matters but in some regard necessary partly because of Gods command partly because of the example of Christ the Apostles and the Primitive Apostolical Church At least for our selves who should sin if we should against our consciences use the Exorcism or the Images or without any urgent cause omit the breaking of the bread Yet since we judge not nor condemn according to the above-mentioned Apostolical Rule those that do not judge the breaking of the bread necessary but give way to their pretended liberty It were fit they also should not condemn us therein but to impart to us so much freedom that we may herein follow the example of Christ which we may do more safely and without any sin as we likewise permit them to omit it and in stead thereof to follow the example of the Papists In like manner that we in our Catechism punctually retain all the Commandments as they are set down Exod. 20. Deut. 5 and do not omit 2. In the Doctrine
mistake should they judge us presumptuously in our misconstruction of their pretended understanding neither should they bewray any malice and obstinacie in their contradictions But also that they together with us should adhere to the words and meaning of the holy Scripture as far as they are clear and plain to all And diligently enquire further in the fear and worship of God into the true understanding of whatsoever they do not comprehend yet or doubt of And in the mean time walk by the same rule as far as we have already on both sides attained minding the same thing and giving no offence till God reveal unto them and us even what is remaining Phil. 3.15 16. And this doubtlesse is the safest and onely way What are the best and safest means to settle and maintain a true Unitie amongst all true Christians whereby the true unitie of Spirit may be maintained amongst all pious and religious Christians For all those that now adays have the name of Christians on earth do agree therein to this very hour that they acknowledge and receive the Canonical Books of the Prophets and Apostles whereof those of the Old Testament were originally written in Hebrew those of the New Testament in Greek for the Word of God and oblige themselves with one consent to submit their Faith and Consciences unto it So that those that practise it not onely with words but also with true and sincere hearts may without any difficulty in all things agree that are plainly and expresly taught therein nay they are already united therein by the holy Ghost and those that agree in one minde have all whatsoever is necessary to believe and to do unto salvation and are true fellow-members of the Onely Apostolike Catholike Church if together with this Universal Christian Faith they do but tolerate and receive one another as weak Brethren in Faith and other things Chap. 5. that are not so manifest in the Scripture wherein they may thorowly and generally agree Besides this we know no other means on earth that either God hath given and ordained for us or may be invented by mans wit whereby a true Universal Unity may be setled and maintained The pretended Supremacy and Infallibility of the Pope is no fit means for Unity but rather the principal cause of all the Divisions in the Christian Church For as much as concerneth the Supreme Jurisdiction and Infallibility of the Pope which the Jesuites cry up for the onely means of the Catholike Uniformitie That same is rather the principal cause and impediment whereby the Unitie amongst all Christians both in the Eastern and Western Churches is cut off and made impossible in mens eyes Seeing that it is absolutely impossible and inexcusable withal that all Churches and all men of the world should subject and submit in every thing their consciences who acknowledge no other Lord and Master but Jesus Christ to One man Solely who hath no charge and warrant for the same from God Which though they urge and presse as the most necessary point to Salvation and Unitie yet could not obtain it of some Romane Catholikes themselves who extol the General Councels above the Pope Neither the general Councels are sufficient means for Unity in these last times Nor are Concilia Vniversalia in these last times the true means for Unitie For it hath been a meer Impossibilitie in these last thousand yeers since the Ancient Romane Empires destruction and division in the East and West and shall be impossible till the end of the world to indict and gather any true Universal Councel composed of all Christian Churches of the whole world And grant that they could be called yet they could not establish any other Unitie then by reiteration and renovation of that which with one accord hath been taught in the Primitive Universal Christian Church out of the evident and undoubted Word of God For the whole Christian Church on earth though its meeting at once in one place were possible could not presume to take upon it self such power to astrain and oblige its posterity to any other Doctrine and Religion further then they are bound by their Predecessors or rather by God himself through our Lord Jesus Christ and his Apostles If any man though an Angel from heaven preach any other Gospel unto you then that ye have received let him be accursed Gal. 1.8 9. Nor the Confessions formulae of any particular Church And so shall neither the Protestants or any other particular Churches in any place of the world and much lesse other dispersed Sects to and fro be able to establish a tolerable Ecclesiastical Peace and Unitie either by their vehement disceptations and disputes or exhortations to Peace or by Colloquia and conferences or by National and Provincial Synods or per Synodales formulas or any other means as long as they insist and adhere to their own particular Interpretations Consequences and manner of expressions and will of necessity judge others thereby Seeing chiefly it is not to be expected nor desired nor approved that all Christians of the whole world should submit and agree unto any particular Church or to the Interpretations of their Teachers which are not manifest and evident to all by warrants from the Scripture But far more will thereby the Divisions and Separations about the Interpretations and Inferences in making necessary Articles of Faith thereof by endlesse altercations and disputes as woefull experience doth sufficiently testifie increase and grow dangerous even to their final ruine and destruction For Chap. 7. if you bite and devoure one another take heede that yee be not consumed one of another Gal. 5. v. 15. And how many thousand Christians yea whole Churches are in the East South and West which know nothing or can know any thing either of the Decrees of the Popes or of the Councell of Trent nor of the Confession of Augspourge or of other confessions of the Protestant Churches in Europe much lesse of the Formula Concordiae Saxonicae how is it then possible that we should undergoe to settle by such meanes and writs a true Unity in the Universall Church of Christ or to bind and oblige other Churches thereunto Now notwithstanding wee conceive also no hope to obtaine a totall and universall reconcilement of the modern unhappy differences and divisions in matters of Religion Even by an Vniversall consent and agreement upon the holy Scripture as far as it is plain and evident to all sides Amongst those that are inclined and given to contradictions and contentions because God himself by his just judgement sendeth Divisions Heresies and Sects partly for punishment partly for triall 1 Cor. 11. v. 19. Yet I make no doubt In what manner how far the manifest word of God is the onely meanes of Vnitie but all Pious and religious hearts which love Truth and Peace whereof yet a great number is to be found every where and even in the middest
therefore tumultuously rise when they maintaine and use the like libertie for themselves and them that are of the same confession and Faith Being the Lutheran Divines and confessours have hitherto not as yet attributed to themselves the power and as I hope will never do it to absolve and discharge the Subjects from their Oath of Allegiance towards the Magistrats who have renounced the Obedience of the Popish See and Supremacy as is sufficiently evident by the examples in France and England Besides it would be thought in it selfe an unheard of injustice if Subjects should not suffer their Magistrats to have as much liberty of conscience and Religion as they themselves enjoy under their protection Neverthelesse if the Christian Magistrats might but so much obtaine of the Lutheran Divines and Congregations of their Jurisdiction that they might not calumniate or condemne the Doctrine of our Church but receive us also as fellow-brethren and Christians in our Faith and Confession unto the Ministery of the Word of God and use of the Holy Sacraments in their Assemblies I willingly then confesse that men should not rashly undertake such a particular Reformation in Ceremonies whereby a Division may be occasioned but rather tolerate such defects because of the Ignorant and weake in Faith who do little apprehend and discerne the Discrepancy of the Doctrine and at the alteration of Ceremonies presently imagine a quite new Religion whereas they should insist upon the found information of Doctrine till they at length without offence and division either might be corrected with an unanimous goodly consent or each one enjoy his owne libertie therein To which purpose it conduceth also what Augustine saith of such like alterations Ep. 118. Ipsa mutatio consuetudinis etiam quae adjuvat utilitate novitate perturbat That many times the alteration doth not profit and edifie as much as the Division doth hurt and destroy CHAP. XII Whether or how far we may judge or condemn the persons in matters of Religion BY all this what hitherto hath been declared of judging the matter it self in different and controverted Doctrine and Religion and of Separation and Reformation which ariseth from it We may easily now understand whether and how far we ought to judge the persons For as far as we must discern the matter what is sound and true or false and erroneous Doctrine or Worship So far we can and must also extend our judgement to the persons according to the Word of God which of them teacheth true or false Doctrine to the end that we may know whom and how far we ought to follow lest they become not to us or others a stumbling block or an occasion to fall seeing that that judging of the Doctrine cannot be performed without this judging of the persons who maintain the Doctrine yet so that we ought not instantly to condemn the erring persons because of their errour though it be damnable in it self but rather alwayes hope for their amendment as much as is possible As First Those that maintain ignorantly such an errour which by a necessary consequence is repugnant to the saving fundamental Doctrine and yet stand steadfastly to the fundamental Doctrine it self and build not their salvation even upon such an errour and therefore do not condemn us and our Churches which maintain the very same ground Those I say no doubt notwithstanding their errour they may be saved if they do but labour to testifie also their Faith in Christ by the works of Christian charity and godly conversation And that such an errour which would be damnable unto us that have the knowledge of it if we should receive it against conscience yet is not damnable to them by the grace of God who will judge them according to their Faith and works and not according to their ignorance Secondly Those also which condemn us yet if they do it not out of malice as those false Apostles Gal. 1. and 3. and 4. but out of humane weaknesse and meer ignorance either because they are not truely informed of our Doctrine and Faith or esteem it to be repugnant to the Word of God and the Doctrine of the Primitive Apostolical Church Those I say we ought not to condemn although they condemn us with indiscretion but rather pray for them and hope the best of their salvation as long as they hold fast the ground of Faith and the love of Christ which we presume not without reason the greatest part of them do Thirdly Those likewise who ground and build their salvation upon erroneous and false Doctrine and Religion which in some manner all those are enforced to do who account them for necessary fundamental Doctrine and indeed sufficiently testifie that they do not condemn us meerly out of infirmity but out of an uncharitablenesse and malice and also retain not the true ground of Faith nor the love of Christ Those we may judge by the Word of God as all other men who passe their life in notorious sins and vices without true repentance that they are in a damnable condition which is to say That God could condemn them of right in their blindnesse and malice and shall undoubtedly condemn them unlesse they repent Finally we may proceed also with them after the rule of Christ and the Apostles A man that is an Heretick reject let him be unto thee as an Heathen man and a Publicane Matth. 18. v. 17. after the first and second admonition knowing that he that is such is subverted and sinneth being condemned of himself Yet we ought not therefore utterly to condemn them but rather still pray for them hoping God may convert them yet before their last gasp For although the Apostle saith 1 John 5. vers 16. There is a sin unto death for which we shall not pray Yet he saith not that we shall not pray for the sinner much lesse condemn him unto death we being not able exactly to know nor ought to judge whether he hath committed the sin unto death viz. the blasphemy against the Holy Ghost or in other sins is given over to a hardned and an obdurate unbeleef and impenitency With one word We must absolutely resigne and commit the judgement of eternal damnation to God alone being the onely Law-giver who is able to save and to destroy Jam. 4. v. 12. Who art thou that judgest another mans servant to his own Master he standeth or falleth yea he shall be holden up for God is able to make him stand Rom. 14. v. 4. Which we now may easily apply to our often-mentioned twofold Adversaries God forbid that we should condemn all Roman-Catholicks much lesse all Lutherans in general or even one single and particular man For first concerning the Papists Whether and how far the Papists may be saved in their Religion like as a twofold Doctrine and Religion is maintained amongst them viz. partly the true Primitive Catholick Apostolick Doctrine wherein they with us and we with them do agree partly the new Popish
own good or lastly when we are not contented to judge his sins but even presume to sit down in God's Tribunal pronouncing sentence against his soul and condemn it to hell it self All this presumptuous uncharitable unjust and unprofitable judging is prohibited by Christ and extendeth to all sins in worldly businesses and ordinary temporal affairs viz. to such as are incident to words or works of the Second Table and much more to all sins in matters of God's service and Religion viz. to the words and works of the First Table Again he enjoyneth these Two duties being the chief and most requisite works of charity that we should not judge others but rather excuse them not condemn but rather further and hope for their amendment because without these the other Two duties which consist in Forgiving and Giving cannot be well performed Yea he doth in this order presse the aforesaid duties because by such judging and condemning as he forbiddeth most commonly though unjustly occasion is taken by many to conceive that they are not obliged to any charity at all towards criminous persons nor to forgive them their sins neither to give unto them nor help them in their wants but rather to resist them in every thing and to hate and persecute them to the uttermost Act. 26.9 11. In opposition to which evil apprehension our Lord Christ alleadgeth against such unseasonable judging this notable and familiar place of Scripture Hos 6.2 I desired mercy and not sacrifice and giveth especially this lesson to the Pharisees and Scribes to be learned by them who did transgresse it most of all Matth. 9.11 Go ye and learn what that meaneth I will have mercie and not sacrifice and Matth. 12.7 If ye had known what this meaneth you would not have condemned the guiltlesse Unseasonable and rash Judging a grievous sin And although this be in it self the easiest work of Charity for what is easier for a man then to abstain and withhold himself from judging the right performance whereof is the most difficult and dangerous work in the world and pertaineth properly to God alone yet it is the hardest work by reason of the perversenesse of mans heart and some finde it more difficult then to forgive their neighbours Moreover Unseasonable and tenacious judging is not without reason esteemed to be the most common the most pernicious and yet the most hidden and secret Vice of all sins and corruptions The most common Because we are all generally swayed by a natural proclivity rather to judge and censure other men then our selves And all sorts of men high and lowe of what dignity and degree soever are obnoxious to this Uncharitablenesse The most supreme Magistrates and Rulers of this world Kings and Princes whom God hath ordained to be Judges over other men must give way often to be very injustly judged and censured not onely by their enemies but even by their own servants and subjects Preachers and Ministers of God's Word not onely by their Adversaries but even by their fellow-brethren and Auditors The most godly by the most ungodly The wisest by the most foolish Yea God himself in heaven is oftentimes judged and blamed by fools and mad-men on the earth Psal 51.4 Rom. 3.4 The most pernicious For whilst we reprove others we forget to judge our selves though this be the most necessary and profitable judging yea wherein we judge others we condemn our selves Rom. 2.1 And all sorts of calamities and miseries amongst men all disorders distempers distractions differences and dissentions in every estate in Common-wealths in Christian Churches even in Families if we seriously search thereinto proceed originally from no other ground but from an Unseasonable rash uncharitable and injust judging one another The most secret Because it happeneth not onely in words and works but many times in the very thoughts as in those to whom our Saviour sayeth Wherefore think you evil in your hearts Matth 9.4 And then it comes commonly under the colour and appearance of singular zeal towards Justice truth and the honour of God and withal under pretence of love and charity to pull out the more out of our brother's eye From whence it is that it is not counted for a sin or vice at all but rather passeth for a commendable vertue for a good holy profitable yea sometimes for a necessary work whilst many Imagine that they must judge and condemn lest otherwise they should be judged and condemned by God Especially in matters of Religion Which Unjust judging if it be a dangerous and pernicious Vice in any temporal and worldly matters certainly it must needs be more prejudicial and dangerous in matters of Religion and Faith as being of the greatest moment and importance in regard all differences contentions dissentions slanders all vain and swelling babling all scholastical and profane Controversies all foolish and unprofitable questions and literal disputes which we are admonished so often by the Apostle to avoid In like manner all enmitie hatred envie and bitternesse which arise from them And lastly all Heresies Schisms Sects Separation and the destruction of the Universal Christian Church do originally proceed from nothing more then from such Uncharitable judging and condemning Wherein in these later days more then in former not onely the vulgar and ignorant People but even most of all those that should admonish others Learned Divines have transgressed and thereby given much occasion to this present lamentable devastation and destruction of Christendom and wrought so much already with the greatest part of the Christians by such judging and contentions arising from the same that in stead of true Godlinesse and Christian Charitie which should be the onely scope and fruit of Christian Doctrine at this present the Christian Religion is turned almost into a meer disceptation and debate of words which at length may open a door to the Contempt of all Religion and Universal Atheism as it is already in several places apparently manifest And although amongst these modern contentious Divines some are more exorbitant then other yet none of them shall be able so fully to excuse and vindicate themselves but they will be found to have sometimes transgressed the limits and moderation of Christian Charitie Wherefore we all have great need to repeat and ruminate again on Christ's old Lesson Go ye and learn what that meaneth I will have mercy and not sacrifice To the apprehension and learning of which none can give us better direction then the Apostle Paul who during his ignorance was also such a zealous and vehement judge but afterwards when God had shewed mercy unto him did the more faithfully dehort others from it especially the Romanes in his most excellent Epistle to them thorow the Whole Fourteenth Chapter the chief sum and argument whereof is comprehended in Verse 13. Wherefore let us not judge one another any more but judge this rather that no man put a stumbling-block or occasion to fall in his brothers way In which
all Christians to know and at all times especially in the Primitive Church of the Apostles have been unanimously received taught and believed by all true Christians as the aforementioned Fundamental doctrine of salvation with all that is evidently and undoubtedly depending from it so that no man can reject it without he rejecteth also the Fundamental doctrine it self But some are but Theological Doctrines which are not necessary for all Christians but onely for some to know to whom God hath imparted before others a fuller measure of knowledge and more excellent gifts and charge from whom also he will require more then of others according to the rule of Christ To whomsoever much is given of him shall be much required Luk. 12.48 So that it is sufficient for one to know and to believe onely implicitely in the principal General Articles that what another doth know and believe explicitely in many Special Points which are comprehended therein For the one that he should believe and do that which in it self and directly is necessary unto salvation for the other that which he knoweth to be consequently necessary or to be inseparably annexed thereunto Yea for one it is necessary to believe many Truths whereof he hath good ground and knowledge out of the Word of God which neverthelesse for another who wanteth such knowledge are either not so necessary or not so profitable to believe without ground yet are necessary not to deny or contradict them obstinately out of carnal affections because he cannot but have lesse ground to deny them and rather ought to search the Truth diligently in the fear and worship of God and to be ready to receive and acknowledge it with thankfulnesse when it is demonstrated unto him out of the Word of God Otherwise the Obstinate denying which is incompatible and inconsistent with true faith and love to Christ and his Word and proceedeth meerly from carnal affections whereby the understanding in the knowledge of the Truth is darkened and eclipsed would prove damnable unto him not onely by reason of the errour it self but rather because of his Obstinacie Thirdly and principally we must discern what is necessary or not necessary in regard of the revealed Word 3. In regard of the revealed Word of God being the rule and means whereby we may know what we ought to believe and to do Which Word though properly there is nor ought to be but onely one yet is delivered to the Believers in a Twofold manner by Preaching and Writing From whence we must distinctly consider Whether and how far the written Word of God and whether and how far the preached and ministerial Word or the traditions and doctrines of the Church and their teachers ought to be the rule of our Faith and life But since this is the Point that principally is controverted and debated betwixt the Romane Catholikes and the Evangelical Protestants we intend at this present to lay down the ground-work of that which is undoubtedly agreed on by both Parties As first of all That the Books of the Prophets and Apostles of the Old and New Testament which we on all sides acknowledge and receive for Canonical are the undoubted Word of God and the perfect and infallible rule of our Faith and life and that consequently every thing that is taught in them so clearly and manifestly that every understanding Christian certainly and undoubtedly may know and conceive it must be necessary for all unto salvation so that though they do not know explicitè and particularly all things yet are ready to believe and receive undoubtedly all things assoon at they do apprehend them The Sum of the Articles we must believe unto salvation is briefly collected in the Apostolical Creed into which all Christians are baptized and received as fellow-members of the Christian Church What we must Morally do is exhibited in the Commandments of the First and Second Table concerning the love and duty towards God and our neighbour But what we must Ceremonially and Sacramentally perform is contained in the words of the Institution of the holy Baptism and the blessed Communion or Supper of the Lord being the Two Sacraments of the New Testament ordained by Jesus Christ himself as it is generally and undoubtedly agreed on And lastly what we ought to desire and ask of God is included in the Lords Prayer In which Five Fundamental Points of Christian Religion viz. in tribus Symbolis doctrinalibus credendorum faciendorum petendorum what we ought to believe to do and to ask and in duobus Symbolis Sacramentalibus regenerationis nutritionis spiritualis how we ought to be regenerated and as Children of God in Christ spiritually nourished unto a new and eternal life doth consist the whole Catechism which we for our part think generally necessary for all Christians yet all is to be understood in that sense which is most clearly taught and expressed in the Scripture yea also whatsoever so evidently and necessarily doth depend from the said Fundamental Points that every Understanding Christian though he is not able to conceive the Divine Mysteries by his natural reason may yet certainly and undoubtedly apprehend the doctrine or meaning of the Scripture or the necessary consequence of it Therefore although any Controversie should be raised and moved about these Fundamental Articles which in the Primitive Church had not been sufficiently declared or unanimously taught yet they could not be generally necessary unto salvation for all Christians but onely their unanimous and undoubted meaning Moreover besides that what directly in it self is necessary there are yet many other points of doctrine partly Theological partly Historical and partly Philosophical yea in general whatsoever is clearly taught in the holy Scripture though its consequence and dependence from these Fundamental Articles is not of such necessitie and therefore not directly necessary unto Salvation yet it is necessary for us to believe it because it is thus certainly and clearly revealed in the Word of God For Example That our Lord Jesus Christ suffered under the Emperour Tiberius and under the Governour Pontius Pilate as it is expressed in the Apostles Creed or that the mother of the Lord was called Mary or that our Lord rose from the dead the Third and not the Fourth day c. These are such circumstances in the historie of the Birth and Death of Christ which though directly they are not necessary for us to believe and know unto salvation yet they are necessary for us to believe because they are as clearly and expresly set down in the Word of God as the Articles themselves so that no man that knoweth them may deny or make a scruple of them unlesse he would also deny together the whole Word of God Likewise that in the last times the great Antichrist shall come That at Christs coming to judge the world not all men shall die but the rest be changed which though it is not absolutely necessary unto salvation to know yet it is
and conversion from sin and without new obedience to Christ Commandments Which all is so plainly and expresly taught in the undoubted Word of God especially in the Five aforementioned principal Points that every Christian may sufficiently understand them unto his salvation and hath been unanimously professed in the Primitive Apostolike Church But whatsoever is not so clearly and expresly taught in the Word of God as a necessary Article of Faith Love and Obedience towards Christ nor hath been understood and taught out of the same in the Primitive Church That very same though it dependeth from it by a necessary consequence and therefore may be true doctrine and agreeable to Scripture yet it cannot be necessary for them who do not understand it as yet and retain onely the Fundamental doctrine it self the saving faith and love towards Christ at least so long till God enlighteneth and bringeth their understanding to a fuller knowledge of the Truth which they in the fear of God ought daily to search into Whereby we do conclude further that We ought also not to judge one another according to the aforesaid rule of the Apostle in these doctrines Especially when the other may produce Motives and reasons to the contrary and such which are taken not from natural reason but from the Word of God and therefore bindeth not onely his understanding but also his conscience that he cannot receive such doctrines for fear of sinning against God and his Word but must at least doubt of them For in such a case we must say Whosoever doubteth if he eateth if he receiveth them is damned by his own conscience And rather according to the Apostle's exhortation in such controversies of doctrines We must receive him that is weak in faith but not to doubtful disputations Who art thou that judgest another mans servant To his own master he standeth or falleth Let us therefore not judge one another any more but judge this rather that no man put a stumbling-block or offence of conscience in his brothers way CHAP. IV. That the Romane Catholike Church hath no ground to Judge and condemn the Protestant Reformed Evangelical Churches as Heretical HAving laid this ground we may easily and as much as is necessary for every ones conscience unto salvation deliver our Judgement and Opinion concerning the Modern differences and dissentions in matters of Religion which among the Christians that make on all sides profession of the written Word of God contained in the Old and New Testament are fomented and aggravated meerly out of an Unseasonable and Uncharitable judging and condemning with such vehemency and bitternesse yea with such great effusion of blood and lamentable devastation of Countreys that never the like was heard of any other Religion in the world At this present I will make but a short Application to the Three principal divided and dissenting Churches Differences betwixt the Romane Catholikes Lutheran and Reformed Churches which are dispersed in the Occidental Christian World thorowout whole Provinces and Kingdoms As first the said Romane Catholikes or Papists so called who besides the holy Scriptures are grounded upon the traditions of the Church and especially upon the Councel of Trent and generally are altogether subjected and depend on the Pope of Rome as being their Supreme Head and Judge in matters of Religion and Conscience as the Churches in Italy Spain and the greater part in France Germany and Poland Then the Protestant Evangelical Lutherans as they themselves will be called who besides the holy Scripture professe Confessionem Agustanam Saxonicam formulam Concordiae as their Symbolical and Universal Books of doctrine not that they ground principally their Faith and Religion upon them but that they hold the doctrine and opinions of them conformable to Scripture and necessary unto Salvation as in Germany especially in high and lowe Saxony some Churches in Swaben Francony Westphaly Hessen c. and without Germany the Churches in Denmark Sweden and Prussia although there is some difference perceived betwixt them because some have not received hitherto as yet the said formulam Saxonicam and some of them have collected their own peculiar Corpora doctrinae Confessions and Books of Doctrine Thirdly those Evangelical Christian Protestants who because they will not be bound and tied to any man's whether it be Luther's Calvin's Zuinglius or any other's Doctrine or Books and therefore not be named by any man's name but have purged and reformed their Doctrine and Religion from the abuses of Popery onely according to the written Word of God are commonly called Reformed by some Papists they are called Biblists or Scripture-men of which name they need not to be ashamed because they are grounded on and refer themselves wholly to the holy Bible as the Churches in England Scotland Helvetia the United Provinces of the Low-Countreys all the reformed Churches in France with some particular Churches in Germany Poland Hungary c. Which though they have collected and framed also their peculiar Confessions yet not with the intent to binde other Christians consciences even to their word but onely to testifie their Unanimous consent and Uniformitie first and principally in the necessary fundamental Points of salvation out of the manifest Word of God then secondarily in the confutation and rejecting of the erroneous By-doctrines especially those of the Popish Churches which have no ground in the Word of God but are è diametro opposite to it by a necessary consequence And withal to decline and refute all sorts of calumnies and slanders of their Adversaries Wherefore also they by a special Confession of theirs do not reject the Confession of others especially that of Augspourg though there be some difference in words remaining much lesse do presume to condemn other Eastern and Western Churches because of some different opinions or Ceremonies if onely they do agree with them in the fundamental points of doctrine and for the rest withhold themselves from condemning others And even for these very same reasons have I hitherto addicted my self to the Confession of these Reformed Churches and am resolved with Gods assistance to persevere in it even unto death not onely because I acknowledge in the controverted Points the doctrine of these Churches I say Their own doctrine which they themselves Vnanimously professe to be consonant and agreeable to Scripture but especially because besides the Indubitable Universal Fundamental Doctrines and necessary Articles of faith which they with one consent receive they do not maintain or impose upon others any other doctrine as necessary unto salvation which in it self and by Gods command is not but impart and permit to every one the due libertie of Conscience and also do neither deny pervert or mutilate any part or articles of the true Gospel of Christ nor introduce any other By-Gospel or By-articles or judge or condemn others for it Whereas other Churches principally the Papists and partly the Lutherans if they do not quite deny any necessary point of true
Christianitie yet do very much transgresse the true limits and rules both of Gods truth and Christian Charitie seeing they Adde many of their Doctrines and impose them upon others as necessary unto salvation or judge and condemn them therein as Hereticks which neverthelesse in themselves and by Gods command are not necessary yea false and not agreeable to Scripture I do not deny but there be some such sort of people found in our Churches which are too too zealous and obstinate in their own opinions and undertake to judge others who will not altogether give their assent to them Which is not sutable to the unanimous Doctrine of our Churches and therefore may not be imputed to the whole Universal Church But that we may well know which of these three divided and dissenting Churches judgeth the other or is judged by them aright or wrong I will first declare but briefly and onely as much as may conduce to the information of the Unlearned Whether the other two the Romane Catholikes and the Lutherans have any sufficient and well-grounded reason to judge and condemn our Reformed Churches as Heretical Then shall I take an opportunitie to shew in the Second Part of this Apostolical Direction Whether and how far our Churches ought to judge and condemn the other Two the Papists and the Lutherans That the Romish Church hath no sufficient ground to judge and condemn our Reformed or Lutherane Churches as far as they agree with us to be heretical we make it good by reasoning thus Because they cannot accuse us or make us believe that our Churches either deny any Article of the Ancient Apostolike Catholike Faith or do introduce and condescend to any false heretical Point But they do condemn us meerly for this because we do not receive some articles of their Modern Doctrine and Religion which they cry up for Vniversal or Catholical and yet either are not necessary unto salvation as they must confesse themselves of the greater part of them or false erroneous and superstitious as we are convinced by the Word of God in our own Consciences For in the first place although they charge and accuse us of all sorts of new Calumnies and slanders of the Papists against the Evangelical Protestants Un-catholike false and partly heretical damnable blasphemous Doctrines As that we make God to be the Author of sin That we do deny all free-will of man even after his regeneration That according to our Doctrine it is impossible even to the believers to keep the commandments of our Saviour That by Faith onely we may be saved and justified though we live never so sinfully That all sins shall be forgiven us if we do but believe that they are forgiven though we do still continue in them That the Justification is wrought meerly by an external imputation without internal renovation and sanctification That Repentance and confession of sins and new obedience and good works are quite unnecessary That we reject all Fasting all Vows and Church-discipline Dignities Orders and Traditions of the Church yea obedience to Magistrates Annihilate the Sacraments or hold them to be but naked bare Signes Blaspheme and despise the Saints in heaven and such-like Points Against which our Churches have always solemnly protested both in their Confessions and Apologies that such was not their faith and opinion but that all these are but meer slanders detractions and mis-constructions Whereupon they have declared themselves with one accord that they would not acknowledge nor hearken to any new doctrine but onely adhere closely to the Ancient doctrine of the primitive Apostolike Church as it is principally grounded upon the sacred Scripture being the main rule of our Faith and as it hath been declared out of the Word of God against all Sects and Heresies with an Unanimous consent of the Primitive Church especially in the General Christian Synods of Nicene Ephesus Chalcedone and Constantinople whose Universal confession of Faith they unanimously maintain of which the Romish Church it self confesseth in the last Council of Trent Concil Trid. sess 3. to be the buckler and shield against all Heresies the Principle whereunto necessarily he must agree that will professe the Christian Faith yea the solid and sole foundation against which the gates of hell shall not prevail Wherefore our Churches cannot justly be charged with any new heretical doctrine because though one of our Divines should defend any new opinion or exposition of the Scripture yet they do not binde themselves to it much lesse enforce it upon others as necessary unto salvation but give way to be examined according to the rule and square of the Word of God When now for all this the Romane Catholikes persist to condemn our Churches as heretical because we will not receive besides such Ancient true Catholike Christian Faith all their modern new-fangled Doctrines and Traditions which they have since added and invented in their Council of Trent and other Popish Councils of late times or in the Decrees of the Popes It behoveth them first to prove and shew firm and certain grounds that those Doctrines of theirs are grounded upon the holy Scripture and the Primitive Church is necessary unto salvation Principal Controversies betwixt the Romane Catholikes and Evangelical Protestants For Example Will they condemn us in our exteriour Service or Worship and Ceremonies because we have no Images of the holy and blessed Trinitie of our Saviour of the Saints deceased nor do adore them That we do not pray and call on the holy Angels and the souls of the Saints in heaven especially the Virgin Mary yea that we do not digg and take their bones or other reliques out of their graves and worship them nor pay Vows or make Pilgrimages to them That we do not buy or purchase the Popes Indulgencies celebrate no Masses for the souls of the dead nor make any distinction of meats on certain days or a general weekly Fast neither admit of any Auricular confession to the Priest of every particular sin That we do not administer the holy Communion under one but both kindes or elements of Bread and Wine both to Lay and Clergie-men nor celebrate any Masses without Communicants neither make use of the rest of Ceremonies which they against the first Institution of Christ have forged for their Sacrifice of Masse especially the adoration of the consecrated hostia in the holy Sacrament That we do not observe their great Feast called Corpus Christi-day and the holy days of the Saints That we perform our whole Publike Service not in the Latine Tongue which is unknown to the Laicks but in the known Mother-tongue nor forbid to any Lay-man the reading of the holy Bible in his Mother-tongue but exhort rather every one in general unto it That we tell not our Prayers to God on Beads by fifties and hundreds use not the sprinkling of the holy water nor wear about us Agnus Dei or such like consecrated reliques That we allow not of the Orders
credere debeamus Id. de Praesc c. 7. Adversus universas hereses jam hine praejudicatum sit id esse verum quodcunque primum id esse adulterum quodcunque posterius Id. contr Praxean c. 2. Si solus Christus audiendus est non debemus attendere quid alius ante nos faciendum putaverit sed quid qui ante omnes est Christus prior fecerit Neque enim hominis consuetudinem sequi oportet 〈◊〉 Dei veritatem Cypr. Ep. 63. Si ad Divinae traditionis caput originem revertamur cessat error humanus Vt si vitio interrupti aut bibuli canalis effectum est quò minus aqua jugiter flueret ad fontem pergitur Ita si in aliquo mutaverit vacillaverit veritas ad originem Dominicam Evangelicam Apostolicam traditionem revertamur inde surgat actus nostri ratio unde ordo origo surrexit Id. Ep. 74. Ea facienda esse quae scripta sunt Deus testatur Si ergò aut in Evangelio praecipitur aut in Apostolorum Epistolis aut in Actibus continetur c. observetur divina haec Sancta traditio c. Quae ista obstinatio est quaeve praesumptio humanam traditionem divinae dispositioni anteponere nec animadvertere indignari irasci Deum quoties Divina praecepta solvit praeterit humana traditio Id. Ep. 74. Quod Stephanus Episcopus Romanus dixit Quasi Apostoli hoc posteris tradiderint plenissimè vos respondistis neminem tà m stultum esse qui hoc credat Apostolos tradidisse Firmilianus ad Cypr. Ep. 75. Eos qui Romae sunt non ea in omnibus observare quae sint ab origine tradita frusta Apostolorum autoritatem praetendere scire quis inde potest quod circa celebrandos dies Paschae circa multa alia Divinae rei Sacramenta videat apud illos aliquas diversitates Ibid. Inter haec fidei naufragia coelestis patrimonii jam penè profligatâ haereditate tutissimum nobis est primam solam Evangelicam fidem confessam in Baptismate intellectamque retinere nec demutare quod solum acceptum atque auditum habes bene credere Hilar. ad Constantium Ecclesia Christi quae habitat bene in toto orbe Ecclesias possidens spiritus unitate conjuncta est habet urbes Legis Prophetarum Evangelii Apostolorum non est egressa de finibus suis id est de Scripturis sanctis sed coeptam retinet possessionem Vos autem ô Haeretici non in Scripturis sed in vicinia Scripturarum domum vestram jam non risu sed planctu dignam lacrymis construxistis Hierony 1 cap. Mich. Quae absque autoritate testimoniis Scripturarum quasi traditione Apostolicâ sponte reperiunt atque confingunt percutit gladius Dei Id. in cap. 1 Hagg. In Catholica Ecclesia magnoperè curandum est ut id teneamus quod ubÃque quod semper quod ab omnibus creditum est Hoc est etenim propriè veréque Catholicum quod ipsa vis nominis ratióque declarat Vincent Licin Commonitor 2. cap. 3. Annunciare aliquid Christianis Catholicis videlicet ut partem Evangelii ad salutem necessarii praeter id quod acceperunt ab Apostolis nunquam licuit nunquam licet nunquam licebit Et anathematizare eos qui annunciant aliquid praeterquam quod semel acceptum est nunquam non oportuit nunquam non oportet nunquam non oportebit Id. cap. 14. ex Gal. 1.9 But if they by the Catholike Church do not understand the Universal Church at all times but onely the Modern Church or which hath been in these last hundred yeers yea if they do not comprise the Modern Universal Churches of all Christian Nations not those in Greece and others in the East but onely mean the Romish Church and not the whole Romane Church neither or those that call themselves Romish in France Spain and other places but onely the Pope and the Prelates of the Romane Church for this is properly the Church Ecclesia representativa to which the absolute power and decision in matters of Religion is ascribed not to the Laicks yea not to the common Ecclesiasticks Then ask we further this question How and wherewith they will convince our Consciences that whatsoever this Church which is to say The Pope with his Prelates teacheth and ordaineth must therefore be necessary to salvation and even in those things whereof they confesse themselves that God hath not commanded them in his Word neither have been taught or ordained thus in the Primitive Apostolike Church Whereas we may rather demonstrate that God hath plainly ordained the contrary in his Word that we should not adore and worship the Images that we should not call upon the Creatures that we all that eat of the Bread of the Lord shall drink also of the Cup c. And yet notwithstanding Gods Ordinance shall we be obliged to believe and obey the Doctrine and Tradition of this Church to the hazard and danger of our salvation And that onely upon its bare word because it boasteth that it cannot erre and that it applieth every thing to it self which is spoken of the Catholike Church or of the Apostle Peter in the Scripture Pray what is this else but to exalt the Church or the Pope under the name of the Church above God and his Word May we not rather say to them with Peter Act. 4.19 Whether it be right in the sight of God to hearken unto you more then unto God judge ye Being our Lord Jesus Christ hath exempted us from the necessitie of the Mosaical Ceremonial Law how much more then from such humane Traditions which under the name of Peters Successors or of the Church are urged as a necessary Point of the Christian Religion either without any warrant from Gods Word or against it By all which I hope it doth sufficiently appear that the chief controversies betwixt the Romane Catholike and our Churches concern not any new Doctrine which we have introduced on our side nether the true Primitive Catholike doctrine which since Christ and the Apostles hath been professed with one accord of the Primitive Church for this very same we are ready and willing to receive in every point yea we have received it already and wish nothing more but that the Romish Church might adhere closely to it without any addition But that the whole dispute and difference is meerly concerning such Doctrines and Traditions of the Modern Romane Church whereof the Primitive Church since the Apostles times in the first Three and Four hundred yeers and more either knew nothing at all or hath taught and practised the contrary or though it hath made use of some such ceremonies and observations yet held them no ways for necessary Points of the Christian Religion unto salvation but onely as free exercises of devotion which afterwards neverthelesse have been converted into maifold abuses against their first intention as
then to be extracted out of the same by consequence But if we desire to have a certain undoubted and necessary Exposition of these words Christ himself and the Apostle Paul hath declared it unto us That the breast and wine is called the Body and Blood of Christ because it is the New Testament and the Communion of his Body and Blood and because we ought to eat and drink it in remembrance of him If we desire also to know how we ought worthily to eat and drink the Body and Blood of Christ Christ himself hath taught it so plainly Joh. 6 that our Adversaries themselves must confesse that not onely the afore-mentioned Spiritual eating of the Lords Supper is principally required but also is the onely true and saving eating without which the oral manducation is rather noxious then profitable and wholesome Wherefore we hold this declaration of Christ sufficient unto Salvation and him that onely standeth to it or giveth us but libertie to stand to it we will in like manner not compel necessarily to receive our interpretations and expressions which we acknowledge to be conformable to the words and exposition of Christ much lesse will we judge or condemn any man for an Heretick because of the verbal alterations and disceptations in Schools whether what Figure or Tropus Metonymia or Synechdoche or praedicatio inusitata it may be called Likewise it is clear and manifest that Jesus Christ hath promised to be present with us and all Believers as true God and Man with his assistance and grace Spirit and gifts power and operation which no Christian can deny But to infer and conclude thereby that also his body flesh and bones must necessarily be present with us all creatures on earth That is no ways plain and evident so that some of their own Divines do contradict it themselves by other manifest and plain testimonies of the Scripture And thus much may we say of all other different Points of Doctrine betwixt us and them and also of the Controversie of Predestination and Election and what doth depend on it wherein we next to the holy Scripture not onely refer our selves to Augustine Prosper Fulgentius and other Ancient Fathers and withal to the principal Scholastick Authors and Divines among Papists Thomas Scotus and others that followed them especially to the Modern Dominicans but also to Dr Luther himself and many Ancient learned Lutheran Divines Brentius Herbrand Flacius Hofmann Spannenberg Althamer Heshusius and others CHAP. VI. Which is the chief and principal Question in this present Difference of Religion and what are the safest means for the settlement of a Christian Vnity COnsiderirg exactly every thing that hitherto hath been declared it is apparently manifest thereby that all differences in matter of Religion that now adays are in agitation betwixt the said Christians especially betwixt those who acknowledge the holy Scripture to be the onely perfect Rule of their Faith and Religion meerly reside in this chief and cardinal question which if it were rightly and unanimously answered on all sides no doubt all such Contention and Controversie or all uncharitable Judging and Condemning would fall of it self and a happie Unitie might be setled among all Christians in Doctrine and Religion as much as may be necessary unto their salvation Namely Whether besides the holy Scripture it self such Interpretations and Consequences or Inferences which by some Teachers or Particular Churches that follow them are collected and deduced out of the Word of God according to the understanding they have for their part in the Scripture and held and received for certain undoubted or necessary expositions and consequences although they are not so plain and manifest that all other knowing and understanding Christians besides them may conceive them or as the Primitive Christian Church hath unanimously and undoubtedly received and taught ought yet to be absolutely necessary for all men unto salvation insomuch that all those that do not acknowledge and receive such Interpretations and Inferences as agreeable to Scripture may therefore be judged and condemned for Hereticks To which we directly answer No such matter But supppse that such Interpretations or Inferences were certain and true or in themselves necessary to be received by those that understand them yet they are not necessary for those that do not comprehend and conceive them as yet in their consciences neither can they therefore be judged as Vnbelievers but ought to be received as weak in faith according to the Apostles admonition Them that are weak in faith receive you but not to doubtful disputations not to judge their thoughts and to distract their consciences The main cause of all dissentions and differences in the Church of God I think rather even this to be the main and principal source and origine of all Divisions and Tyrannie in the Church of God that men set upon their own Interpretations Illations Comments Glosses Formula's Expressions which peradventure they pretend themselves to infer out of the Word of God according to the profunditie of their understanding or else adde thereunto out of Humane Traditions and Opinions as high nay a higher estimate and price and insist as vehemently thereupon as upon the Indubitable Word of God it self As if their words and expositions were as certain and necessary unto salvation as the Word of God yea as if they were able in some points to utter and deliver more plainly expresly fully and considerately the heavenly Mysteries then the holy Ghost hath expressed them in the whole Scripture Or as if all men did see whatsoever they think themselves to see and to know in the depth of their Understanding or though they do not see it yet were obliged to believe upon their word This this is the main and chief cause of all Divisions and Dissentions and of all unreasonable judging and condemning in the Universal Christian Church This is also the true fundamental point of Popery The Fundamental Point of Popery whereon all the Disputes and Controversies betwixt us and them depend That the Pope with his Prelates pretend to be an Infallible Judge of all different and doubtful Doctrines whose sentence and decision all men upon pain of damnation as certainly ought to believe and obey as the Word of God it self Upon this One onely ground all Popery is built And principally for this Point we are constrained to abandon it For otherwise for our part we could well yeeld to him his Primatum or Supremacie above all Bishops yea above Emperours and Kings as long as it pleaseth them upon condition he would not presume to take upon him Dominatum and ruling over mens consciences and expound also the Word of God the best he can and propound his sentence and opinion to his children within his Bishoprick or also to others that will believe and obey him if he would but acknowledge withal that he as well as others could erre and fail in those things which are not expresly and plainly
grounded upon the Word of God or at least that it should not be necessary unto salvation for us who do not acknowledge and receive it But when he will absolutely have his word parallel with Gods Word even in those points which we cannot but judge to be evidently repugnant to the Word of God and so in stead of Christ will be a Lord over our souls and consciences and of the Universal Christian Church on earth Certainly those can no ways be blamed who not onely give him no credit therein at all but by reason of that proclame him to be the Antichrist Now since we may not grant this power to the Popes at Rome although they had entangled by their perswasion and kept in subjection during many hundred yeers in the Western Church so many Emperours and Kings yea all Doctours Bishops and Prelates how much lesse may we impart it to any other Pastor and Teacher of Gods Church of what name soever And he that should ascribe perhaps to Luther or Calvin Jerome Austin Abuses of mens particular opinions and interpretations amongst the Evangelical c. or to any particular Convocations as to the Authors Formulae Concordiae Sax. as also to whole and National Synods that their own particular Interpretations Consequences Iâ—lations Manner of expressions were as certain and infallible or as necessary unto Salvation as the word of God it self what is it else but to make of Luther of Calvin and the rest so many Popes of such Convocations and Assemblies so many Popish Councels yea to prefer in some manner mens words and opinions before the holy Scripture as if they in some points had expressed themselves better and with more perspicuity and circumspection For my part I confesse that Dr Luther and Calvin have in the principal and most Points though not in all well truely and profitably expounded the Scripture because they have compared and declared for the most part Scripture by Scripture I acknowledge also that the Doctrine of the Confession and Apologie of Augspourg with other Confessions of the Reformed Churches Also the Doctrine of the Synod at Derdrecht is true and agreeable in it self to Scripture in those Articles that have been handled and concluded therein though withal I doubt not but some other Teachers of our Churches have yet expressed themselves better and more perspicuously in some one or other point of the holy Scripture But that we should hold their declarations and particular opinions and expressions as indubitable and necessary unto salvation as the Word of God it self and presently judge and condemn those for Hereticks who do not fully receive them They themselves as much as I know have never yet required it But those who under the name of Lutherans addict themselves to the profession of the Formulae Concordiae Saxonicae when they not onely binde and tie their Ministers to it by a solemn Oath but also us who do not receive in points of Controversies their expositions expressions and inferences contained therein for thorowly agreeable to Scripture what is that then but to judge and condemn us as Hereticks From whence must necessarily follow that their expressions and opinions ought to be as certain and undoubted and as necessary unto salvation as the Word of God it self which indeed would be a plain New Popery They use to accuse us Who are those that make the natural reason to be the foundation and rule of their Faith that we make our Natural Reason the foundation and rule of our Faith Whereas we principally insist thereupon that we ought not to ground any Article of Faith upon humane Reason but meerly upon the plain manifest and undoubted Word of God We make use of our Reason having been enlightned and brought unto the knowledge of Christ as of a requisite means whereby to learn to understand the holy Scripture for without Reason it cannot be understood How far the Reason may be used in matters of Faith That we also ought to infer out of the Scripture whatsoever by a necessary consequence dependeth from it and is agreeable to it as much as we by Gods grace are able to comprehend it or to refute and to reject whatsoever is repugnant to it And that we ought reverently to apply the holy Scripture unto Doctrine Consolation and Admonition yet so that we do not oblige and binde any man in his conscience further to those Interpretations and Inferences we in our understanding derive out of the Scripture then himself together with us is able to understand them to be warrantable by it and the Word of God doth binde thereunto But those who cry up their own Interpretations Inferences and Expressions not onely for True Doctrines but even for Necessary Articles of Faith insomuch that they judge and condemn as Hereticks all others that do not acknowledge them to be agreeable to Scripture They are those who make their Own reason and understanding to be the foundation and rule of their Faith and yet not onely of their own but of other mens Faith and of the Universal Christian Church They are those who make themselves new Popes and Infallible Judges in matters of Religion and Conscience Which honour we cannot give to any man living on earth but to God alone and his undeniable Word contained in the Books of the Old and New Testament as also all the Protestant Churches in whole Europe have Unanimously always against Popery referred themselves thereunto Neverthelesse we do not reject all consequences and interpretations How far we may make use of Consequences and Interpretations in matters of Faith nor all mens expressions though they are not verbally and literally set down in the Scripture as also we do not disapprove the Translation of the Scripture into other Languages We rather confesse that many Inferences and Interpretations may be very good profitable sound and necessary in themselves and that we may many times of necessity use them for the confutation of several Errours But we cannot ascribe further to any mans Interpretations and Consequences an Vniversal necessitie unto salvation for all Christians then we have declared already namely when they are so clear and manifest that they may be understood and received for certain and undeniable of all Christians or of those for whom they shall be necessary especially when they have been acknowledged and taught undoubtedly and with one accord in the true Primitive Church and therefore may be called true Catholike expositions Now those that do not acknowledge our Expositions to be such How far those that dissent are to be tolerated we may not therefore on our part judge and condemn them as Hereticks but we must receive and tolerate them as weak in faith according to the Doctrine of the Apostle Neverthelesse upon this condition that they reciprocally do not enforce upon us and others as necessary their own Interpretations and Inferences to the contrary nor we being willing to forbear and tolerate their
particular man or to a Nation though by nature equally corrupted in sins hath shewed more grace towards their repentance and salvation then to another Or Why God hath not predestinated all men unto life or converted and saved them all which according to his Omnipotency he was well able to do And such like things which are not onely curious and unnecessary but vain presumptuous unprofitable question to which we cannot return a better answer then the Apostle did He hath mercy on whom he will have mercy viz. out of meer grace and whom he will he hardneth viz. out of just Judgement But O man who art thou that repliest against God Rom. 9. v. 18 20. O how unsearchable are his judgements and his wayes past finding out Rom. 11. v. 33. But whosoever will not be satisfied with this answer of the Apostle he will have as little cause to condemn thereby us and our Church as to judge the Apostle himself or the ancient Fathers Augustine Prosper Fulgentius and others who have taught this same against Pelagius Or as the Jesuites their Dominican-Friars Or as the Modern Lutherans their own Doctor Luther and some other ancient Lutherans who have taught this very same doctrine and yet partly used harsher expressions then ever was done of our side 7. Of Christs Destension into Hell Seventhly For as much as concerneth the Article of Christs descension into Hell We must first know that this Point hath not been formerly expressed by all Churches in the Universal Symbol or Creed as not onely Ruffinus about four hundred yeers after Christ in Expositione Symboli doth testifie that then this Article was not in use either in the Romish or Eastern Churches but also is omitted by many ancient Fathers and in the Nicene Creed it self From whence it is that some Popish Divines hold this Article not generally necessary for all men unto salvation Si nomine Articuli intelligamus veritatem quam omnes fideles explicitè scire ac credere teneantur Sic non existimo necessarium hunc computare inter Articulos Fidei Quia non est res admodum necessaria singulis hominibus quia ob hanc fortasse causam in Symbolo Nicaeno omittitur Suarez Tom. 2. in 3. part Thom. disp 43. sect 2. Neverthelesse Being it is grounded upon the Scripture specially upon the 16th Psalm and Act. 2. we call it not into question though not onely we amongst our selves but also the ancient Fathers and also the Papists and Lutherans do much differ in their explications where for our part we ought to distinguish betwixt that which by most certain Warrants of Gods Word is undeniable and necessary to beleeve and that which is uncertain and doubtful The Papists commonly interpret it of Limbus Patrum A Lake for the souls of the beleeving Patriarchs and our Forefathers of the Old Testament from whence Christ by his going down thereunto hath loosed and fetched them forth Now suppose that this opinion were true and certain though the ancient Fathers and Doctors of the Church do not agree in it yet it could not be necessary unto our salvation neither would yeeld to us any profit or comfort since it doth onely concern the faithful Patriarchs Much lesse is it necessary for our salvation that Christ is really with his soul descended into the Hell of the damned as some even of the ancient Fathers deemed that he preached to the damned in Hell and delivered some out of it which conjecture simply arose from the misapprehension of the words of the Apostle Peter 1. Pet. 3. v. 19 20. and 4. v. 6. These two opinions now if not as erroneous and false yet as uncertain and doubtful and as not necessary unto salvation laid aside At least thus much is undeniable and undoubted that Christ is descended into Hell virtualiter as Thom. Aqu. and other School-Authors and Divines interpret it which is to say powerfully and effectually where he by his death during three dayes and his ensuing Resurrection hath not onely destroyed the place of Hell for the damned but the Kingdom and power of Hell for the faithful and godly led captivity captive and disabled the Hellish spirits of all power over us But whether even this is meant by the going down to Hell expressed in the Creed is to be doubted of for this reason because the place of the 16th Psalm and 2d of Acts whereon this Article chiefly is grounded speaketh rather of the lowest degree of humiliation from whence he hath been exalted by his Resurrection then of the beginning of his exaltation Likewise it is without Controversie granted that Christ hath suffered for our sins not onely in his Body but also in his Soul unspeakable torments which in the Scripture are called the pains and sorrows of Hell Psalm 18. and 116. 1 Sam. 2.6 So that many of our Divines have extracted this construction and sense out of this Article Yet not so as if Christ had suffered in his Soul the very pains of the damned or any despaire as the Papists by mis-construction of their words do charge them withall but that he in his Soul out of a tender affection towards us suffered as great pains distresse and sorrows for our sins and Gods wrath against us which he took upon him to appease as if they had been his own sins or we our selves should suffer for our sins in Hell Which no wayes can be accounted for a new erroneous and damnable Doctrine being grounded upon so evident Warrants of the Word of God Psalm 22. and 69. and 88. Jes 53. Matth. 26. v. 37 38. and 27. v. 46. Luke 22. v. 44. Heb. 5. v. 7. And accordingly taught not onely by the ancient Fathers but also the Popish School-Divines Medina Suarez Thom. Aquin. in part 3. quaest 49. art 6. And although no Christian can make any scruple of the distresse and pains Christ suffered in his Soul yet a great many of our Divines move here the Question and not without reason Whether this is the very meaning of the Article expressed in the Creed or of the aforementioned places in the 16th Psalm and 2d of Acts because those pains took their end upon the Crosse and therefore are comprehended in the Articles of the Passion and Crucifixion but the loosing from the bonds of Death and Hell whereof David and the Apostle speaketh was fulfilled by his Resurrection Wherefore others understand by this Article The Burial by reason that both the Hebrew Sheol and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie in the Scripture the Grave or Sepulchre whereof the aforealledged places do speak and that also the Ancients formerly omitted the Article of Christs Burial when this Article was put into the Creed Others interpret it generally of the estate and condition Christs Soul was in during three dayes that like other souls it departed out of this World till the third day and according to the ordinary Phrase of the Scripture was gathered unto his Fathers For
I think it needlesse at this present Seeing it is for the most part agreed on in Thesi or position of it But in Hypothesi or application of it each one favoureth his side best and transferreth the fault and cause of all dissentions and divisions upon his adversary Wherefore for the conclusion thereof we must apply such common and generall Doctrine to the modern differences and controversies and especially to the three dissenting parties afore mentioned without any partiality and passions CHAP. X. Whether or how farre the Protestant Churches ought or are bound to judge the said Roman-Catholicks in their Doctrine and Religion or to separate themselves from them or to undergo any Reformation AMongst all Schismes and Divisions in Churches which ever since the Apostles times arose amongst the Christians we shall hardly find any one which hath been fomented with more vehemency and fiercenesse then that which in our Predecessours dayes sprung originally in Germany and afterwards was spread over all Europe and at this present is divulged witnesse our own eyes to a most lamentable desolation and destruction of Christendom so that some long continuance thereof which is feared will draw at length upon the necks of all Western Churches like punishment and oppressions as formerly the Eastern suffered under the Turks Tartars and other Barbarous Nations unlesse the Lord doth shorten and prevent them by the day of his apparition Wherefore every one hath good reason to be carefull and to search out which side properly is guilty and the cause of such pernicious Schismes that we may know to which to give assent and to which not Whereby it is not imaginable that one side should be only and totally guilty and the other absolutely innocent and guiltlesse For it may well be that there hath been faults on both sides either in the excesse or defect whereby their minds were exasperated and the divisions grown to such a high pitch And the differences and disceptations in Churches are much like the warre or judiciall law-businesse where many times the most just and equitable cause is very ill managed and commonly prolonged and extended to a great inconvenience if not to the utmost ruine of both disagreeing parties But since indifferences in Religion especially when a resolute Schisme and Division is already formed in the Church no Neutrality nor therefore a totall separation from the Christian Church or the settlement of a peculiar Church is admitted but assent is to be given either to one or the other side in the saving Doctrine and Religion though not all its actions may be approved At least thus far must be determined of the guiltinesse and innocency of the different parties to the end that men may know which Church is to be imbraced and which not Which subject fully and punctually to handle and maintain would require a peculiar book in regard that all modern writings whether they concern Divisions and Dissensions or Ecclesiasticall Unity are in some kind directed to this scope But we shall here be constrained only to touch it in a short and compendious way as much as will conduce to our present intention and to declare it briefly by the aforementioned principles And first whether and how farre we have reason to judge their Doctrine and Religion to separate our selves from them or to reform them Then secondly whether therefore by any means we ought to judge and condemn the persons or whole Churches I. Where then first it is to be exactly examined How farre the Protestants are separated from the Romish Church how farre the Protestant Churches have separated themselves from the Roman-Catholicks Seeing they have not withdrawn themselves one from another in al points of Christian Doctrine and Religion but remain still united in many great and weighty Articles which have been unanimously acknowledged of both sides out of the Word of God For both sides professe and receive the whole Vniversall Apostolicall Creed whereunto we are Baptized on all sides Likewise both sides retain the ten Commandements and the Prayer of the Lord And although they omit in their Catechismes the second Commandement concerning Images yet they retain it at least in their Bibles so that we remain undivided at least according to the letter in three most necessary Symboles or Articles of the Universall Christian Religion credendorum faciendorum petendorum what is necessary to beleeve to do and to aske as was mentioned heretofore And notwithstanding they have added many other human Ceremonies and Traditions to the holy Sacraments which Christ himself hath instituted yet we acknowledge that they have thus farre kept the true Baptisme being the most necessary Sacrament that we nor they desire to rebaptize those that were baptized by us and them Moreover they receive and acknowledge with us the whole Sacred Scripture of the Old and New Testament to be the indubitable Word of God whose Interpretation and meaning in many sound Doctrines yea I dare say in the most is unqestioned betwixt us and them Yea likewise in the Symbols of the Primitive Church of the first and principall Councels which we receive on both sides agreeable and warrantable by Scripture and finally in all points of their Doctrine and Religion which are true Vndoubted Ancient Catholick we remain as yet united with them against all other erroneous Sectaries as hath been declared before Wherefore we cannot nor will judge them Hereticks but rather we must judge and determine by those undoubted and undeniable grounds of both sides all other differences in Doctrine that are left And if we only might be tolerated by them without compulsion of Conscience we nor they had then no cause to separate and with-draw our selves one from another And we would sufficiently find in the said articles whatsoever is necessary unto salvation II. Neither do we judge and condemn them in those things which we generally and on all sides acknowledge and receive as free indifferent matters which neither directè or indirectè in the Word of God are commanded nor forbidden to beleeve or to do but rather confesse that men ought herein to conform themselves to each Church and Lawes of the Countrey Customes and Ceremonies lest because of unnecessary things a separation and scandall be caused according to Augustins rule Quod neque contra fidem neque contra bonos more 's injungitur indifferenter est habendum pro eorum inter quos vivitur societate servandum est Epist 118 But in such things which We for our part account for free indifferent matters but they for necessary either out of custome or because of the Tradition of their Church or out of a mis-apprehension of the Word of God as for example in Fasts and Holy daies we ought to judge the matter thus far lest according to the rule of the Apostle we may cast a stumbling block or scandall before them by our liberty and knowledge in their pretended necessity but rather dispense with our exteriour liberty in such
and separate us from the righteous party in the profession of the Truth calling good evil and light darknesse Cursed be he that perverteth the judgement of the stranger fatherlesse and widow Deuteron 27. vers 19. Should he then not be guilty also of the curse that would wilfully pervert or deny the judgement of the Church yea the Judgement and Truth of God Whereby they also though in their own persons they might not be inclinable to condemn and persecute any man would yet make themselves by their assent partakers of the condemnation and persecution which proceedeth from others who according to the prophesie of Christ shall hate and reproach us separate us from their company and cast out our name as evil Luke 6. vers 22. To let passe how they scandalize others in their conscience by such dissembling and denying both the true beleevers from whom they separate themselves and the erring whom they confirm with their example in the errour whereas they might have induced and perswaded them by a free profession of the known Truth at least to a further inquisition or also to a brotherly reconciliation Now although we cannot generally judge any thing else of the obstinate erring and of such dissembling persons but that they in this manner live in a dangerous condition of their souls and even for this reason we exhort them as tenderly as they love their own salvation to the knowledge and profession of Truth or at least to the mitigation of their uncharitablenesse Yet we may not therefore instantly and rashly condemn the persons but rather hope and pray to God he may if not now by our admonition yet finally before their last gasp illuminate and bring the erring unto the knowledge of the Truth or unto Christian love and reconciliation and move the dissembling to a sound and wholesome Confession Conclusion of the second Part. NOw by the Declaration of this Apostolick Rule even the most unlearned Christian may sufficiently learn both what and how far we ought not to judge and what and how far we ought to judge in controverted and different matters of Religion The Sum and result of it is this 1. We ought to judge and condemn none as Unbeleeving if he doth but closely retain the Universal Undoubted Fundamental Doctrine of Faith and love of Christ which is necessary for all men unto Salvation 2. Although he doth not receive our own or our particular Churches and Teachers Opinions and Interpretations which we acknowledge as agreeable to Scripture and necessary for us to beleeve because he hath no knowledge of them as yet out of the Word of God 3. On the contrary although he adheres to his own or his particular Churches and Teachers singular Opinions which he esteemeth to be consonant to Scripture and necessary for him to beleeve Yet to such Opinions which are uncertain or unnecessary or erroneous also and repugnant to the Word of God or to the saving fundamental Doctrine it self by a necessary consequence 4. As long as he doth not acknowledge such consequence and retaineth but the fundamental Doctrine it self positively and without any mutilation and doth also not erre out of malice of heart but onely out of weaknesse of understanding 5. As long as he doth not make quite fundamental Doctrines of them nor imposeth them on others as necessary neither judgeth and condemneth others therefore or disturbeth the Church of God with prejudicial and unnecessary disputes 6. As long also as he doth not obstinately reject better information but rather laboureth to search further the Truth in the Word of God and to testifie his Faith by Christian charity and godly conversation So that he is not to be accounted for an obstinate unfaithful schismatical heretick but for a weak Beleever and erring Brother Contrarywise 1. They that will have their own erroneous or controverted and unnecessary opinions to be necessary fundamental Doctrines in so much that they repose their comfort and hope of salvation in them 2. Which they also inforce upon others as necessary fundamental Doctrines or judge condemn exclude and separate from the Communion of the Christian Church others therefore whereby they cause Schisms and Divisions in the Church of God 3. Especially such opinions which are not onely doubtful and erroneous but also repugnant to the true undoubted Articles of Faith and fundamental Doctrine if not directly and expresly yet by a necessary consequence 4. They also who cruelly and uncharitably persecute others because of such humane opinion and thereby occasionate not onely Schisms in the Church but distempers and distractions in Common-wealths 5. And that not meerly out of ignorance and humane infirmity but out of a wilful blindnesse and malice so that they will not hearken nor receive any information of the Truth much lesse search into it themselves but obstinately oppose it out of carnal blinded affections Those we may and must thus far judge out of the Word of God First Concerning the matter it self That we no wayes make our selves partakers of such errours and other sins arising from thence but had rather be condemned rejected separated and persecuted by them lest we may become a stumbling block and offence first to our own then to other true beleeving or erring consciences Secondly As much as concerneth the persons That though we cannot judge any thing else of such persons in general but that they in this manner are in a dangerous and damnable condition yet we condemn none in particular First Because we cannot directly discern in no man whether he doth erre out of humane weaknesse or obstinate malice Secondly Because though he did erre out of malice yet we ought still to hope seek and pray to God for his conversion and commit the judgement concerning him to the Soveraign Judge Would to God That all that are called Christians or at least Catholicks and Evangelical did agree with us herein with one minde seeing that all those that will not proceed against conscience nor parallel and equal mens words with Gods word neither place themselves in Gods Tribunal must herein agree Then the Christian love and peaceablenesse would raign instead of this unhappy Schism cruel distraction and lamentable devastation of Christendom And the easiest and safest way be opened unto right Christian Unitie in the Doctrine of Truth instead of the manifold dissensions and differences in Doctrine and Religion The Apostle Paul hath not onely most earnestly and faithfully exhorted us all in general and especially the Romane Church to which he directeth his Epistle but also added most efficacious and pregnant motives thereunto Wherefore let us not judge one another any more Why That is evident by the precedent words We shall all stand before the Judgement-Seat of Christ So then every one of us shall give accompt of himself to God Rom. 14. v. 10 12. Like as he writeth to the Corinthians Therefore judge nothing before the time untill the Lord come who both will bring to light the hidden things of darknesse and will make manifest the counsels of the heart and then shall every man have praise of God 1 Cor. 4. v. 5. If we had that great day of Judgement of the Lord continually set before our eyes especially the Divines and Ecclesiasticks who before all others should be the Sons of Peace Luke 16. v. 6. yea the true Ambassadours of Peace Isai 33. v. 7. 52. v. 7. Nah. 1. v. 15. whereas many are Authors of most of the disturbances in the Christian Church by their unchristian judging and condemning They would not be so rash and severe in judging one another but every one would first think and consider with himself how we shall give once an accompt of our selves before that Tribunal And though we must judge for conscience sake because of our function yet we should not more rigourously judge others then we our selves desire to be judged by the Lord viz. not for our ignorances nor for our weaknesse not for every faulty word nor according to other mens words or traditions of men or humane opinions yea not after the severity of Gods Law nor uncertain doubtful Interpretations of the Word of God But onely according to the undoubted saving Gospel of Grace and Truth of Christ in Fatherly goodnesse tendernesse grace and mercy Wherefore we conclude with the words of the Apostle James 2. v. 12 13. So speak ye and so do as they that shall be judged by the law of liberty For he shall have judgement without mercy that hath shewed no mercy And mercy rejoyceth against judgement To him the Father of Judgement and Father of Mercy be adscribed all honour and praise for ever and ever Amen FINIS