deny or omit what God hath ordained and commanded Whereby we should give yet a more dangerous offence first to our own Conscience who have the knowledge thereof out of the Word of God and then to others whether they have the knowledge thereof or not not only to do against erroneus or weak but against true-beleeving Consciences and withall against Gods command it self IV. But most of all when such false Doctrine or Religion which God hath forbidden is pressed upon us not only as sound and true but as necessary unto salvation or on the contrary when the true sound Doctrine and worship which God hath commanded is forbidden and condemned not only as unnecessary or erroneous but even as hereticall Which also if we did confesse or practice that and did deny or omit this against Conscience would not only prove a common sinne and offence to our and our neighbours Conscience but also idolatry and a denying of God For since we ought not to give way that such things which God in the Gospel left free and indifferent unto us as for example the Mosaicall distinction of meats or the Circumcision which was injoyned to the people of Israel in the Law should be as necessary imposed on us lest we might seek our salvation without Christ Gal. 5 v. 1 2 3 4. How much lesse then ought we to countenance those things which God hath absolutely forbidden whereby we would seek our salvation not only without but against Christ and because of mens Traditions and Doctrines make Gods commandement of none effect Matth. 15. v. 6. Whether and how farre we may separate ourselves in the doctrine and religion of the erroneous Church V. From whence we conclude further when we because of such erroneous doctrine or Religion inforced upon us as necessary against the Word of God as much as in our conscience we may have knowledge of it are cried downe for Hereticks condemned excommunicated shut out and cut off from the Christian Church and the communion of the Saints That then we have not only good reason but also are in conscience bound and constrained of necessity and force to separate our selves and with-draw from that Church thus proceeding with us And not consequently those who of necessity as excommunicate and rejected men must separate themselves but those which do reject and force them to such a separation are properly guilty of the unjust uncharitable judging of mens Consciences and also of the scisme and division of all the miseries and distractions depending from the same VI. Yea that no man who in his Conscience acknowledgeth that this Doctrine is the truth of God which by such erroneous Churches or those that have charge over them is thus excommunicated and condemned may with a safe Conscience remaine in their outward communion and fellowship First because he cannot but play the Hypocrite and dissemble thereby against his own true beleeving Conscience and against the Word of God so that he would become to himselfe a heavie offence and stumbling blocke to his own conscience Then because he would also by his example be scandalous and offensive to other true beleevers who together with him did acknowledge the same and were excommunicated for it yea should strengthen and confirm their excommunication and condemnation as much as did lie in his power which certainly is a most grievous sinne not only against the confession of faith but against the Christian brotherly charitie Thirdly because he would also give an offence to the erring partie by confirming him both in such errours and in the uncharitable excommunication and condemnation with his own example and assent and by making himself partaker of their sinnes and persecutions VII Moreover when such Church or part of it although it doth maintaine such erroneous doctrine and religion yet inforceth it not upon ' its fellow-members as necessary nor excommunicateth or reiecteth them for it but in such erroneous points of doctrine permitteth the true-beleevers to inioy their liberty of conscience These then though they have reason to avoid and beware of the Communion of the erroneous doctrine and worship as of an abominable and pernicious leaven and to contradict it out of the word of God in due time and place with Christian charity and meeknesse yet in their other points of doctrine and Religion agreeable to the word of God ought not as yet utterly to withdraw and separate themselves from such a Church lest by their separation an occasion may be given to further scisme and division which many times is more prejudiciall and offensive then the errour it self Whereof we have set before our eyes not only the Prophets and other true-beleeving Israelites who lived in the idolatrous times at Bethel and during the Baal-service in Israel and yet not bowed their knees unto him But also the example of Christ himself and his Disciples before and after his ascension who did not separate themselvs from the Jewish Temple and Synagogues as long as they could be tolerated in them because of the leven of the Pharisees and Saduces yea the Lord rather exhorted them that though they should take heed and beware of the leven Mat. 16. v. 6. yet should labour to do and to observe whatsoever the Scribes and Pharisees did bid them observe in Moses seat out of the law Matth. 23. v. 1 2. VIII Out of all this we inferre yet further When and how farre we may undergo the Refomation If not only private particular persons but whole Congregations or the greatest and principall part of them especially they that have charge over them acknowledge and discover by the Word of God any dangerous errour and abuse which hath peradventure taken root in them Whereby somewhat that is erroneous and pernicious is added or somewhat that is sound and necessary is diminished or perverted in the Vniversall indubitable saving doctrine and worship That then they have good reason yea are bound in their Conscience and function to reform such dangerous abuses and errours according to the Word of God and the example of the Primitive undoubted Apostolicall Church yea withall to exhort and animate out of Gods Word other Congregations unto like Reformation lest they cast any further stumbling block and occasion to fall both in their own and their posterities way Deut. 13. Jos 22. Judg. 6. v. 10. 1 Sam. 7. 1 Chron. 13. 15. 2 Chron. 15. 17. 29. 30. 31. 34. c. 1 Cor. 5. v. 7. 11. v. 16. Gal. 5. v. 1.10 Revel 2. v. 5.14 15.24 3. v. 2 3. Yet so that they do not therefore rashly condemn other particular Churches which do not acknowledge such errours but rather carefully endeavour to conserve the bond of Christian charity and unity in the rest of the Universall undoubted Doctrine till they are likewise edified by their example and delivered from such dangerous errours But if other particular Churches are so much scandalized and offended at such
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
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
and words to the Doctrine practice worship whereby any offence may be given then to the persons And that primarily to our own affaires words and works whereby we may put any stumbling block and offence in the way either of our neighbour or of our selves Secondarily to the matters of our neighbour as far as he may become unto us or we unto him a stumbling block or offence Secondly it is to be noted that he doth not properly speak of the offence of affections whereby we or our neighbour is provoked to anger afflicted offended and alienated from us but of the offence of Conscience whereby either our own Conscience is wounded by going against Conscience or the neighbour is misse-led into errours or sinnes of Conscience or he being already ingaged in errours and sinnes of Conscience is by us strengthned and confirmed therein But we need also to take heed of the offence of affections and the hatred arising from them as much as possibly may be according to the rule Rom. 12. v. 18. If it be possible as much as lieth in you live peaceably with all men Yet not so neither that we give thereby an offence to our Conscience and also by reason of the outward peace with men should destroy and lose the inward peace of Conscience Thirdly it is indubitabe hereby that the Apostle requireth nothing else but that we for our part give or put no occasion to fall in any mans way Which hapneth when we either commit that which is evill and omit that which is good or abuse so our liberty in indiffent things that the weak are scandalized at our example which is to say offended made worse thereby and mis-led into errors and sinnes But it is no wayes required from us that we for the avoiding of such scandall and offence which others without cause either out of weaknes or malice receive at us in doing what is good and omitting what is evill should therefore omit that which is good and commit that which is evill For we must not do evill that good may come Rom. 3. v. 8. Not wound our own Conscience that another mans erroneous Conscience may not be offended Yea we need not neither forsake our liberty in indifferent matters because of those that are offended at them out a Pharisaicall hypocrisie and malice or judge and condemn us but only for their sake which are weak in faith But against the others we must often times of necessity stick fast to the liberty for no other reason but this l st they may impose on us a necessity against that liberty which Christ hath purchased unto us Gal. 2. v. 4 5. Which generall rule of avoiding offence of them that are weak in faith the Apostle doth apply in the words following upon the meats which were fordidden in the Law but were indifferent things in the Gospel I know saith he and am perswaded by the Lord Jesus that there is nothing no meat unclean common of it self but to him that esteemeth any thing to be unclean to him it is unclean common From which he maketh a two-fold inference I. He that hath the knowledge and receiveth it for a free indifferent thing may use it for himself without sinne Yet so that he give no offence towards sinne nor grieve or distract without necessity the weak who doth not yet acknowledge the same but accounteth it for forbidden and unclean Rom. 14. v. 15 For if thy brother be grieved with thy meat in his Conscience Now walkest thou not charitably Destroy not him with thy meat for whom Christ died II. He that hath not the knowledge but esteemeth it to be forbidden and unclean or at least doubteth thereof may not use the same without sinne and offence to his Conscience v. 20. All things indeed are pure but it is evill for that man who eateth with offence v. 23. and he that doubteth whether they are indifferent or not lawfull or unlawfull before God if he eateth is damned condemned viz. of his own Conscience because he eateth not of faith For whatsoever is not of faith viz. so that we are sure that they are acceptable to God or permitted by God is sinne This very same Doctrine is repeated over again by the Apostle 1 Cor. 8. Where he applieth it almost in like manner to meats offered to Idols v. 5. Concerning the eating of those things that are offered in Sacrifice unto Idols We know that an Idoll is nothing c. v. 7. Howbeit there is not in every man that knowledge for some with Conscience of the Idol eat it as a thing offered unto an Idol and their Conscience being weak is defiled c. v. 9 10 11 12 13. Take heed lest by any means this liberty of yours become a stumbling block to them that are weak For if any man seeth thee which hast knowledge sit at table in the Idols Temple Shall not the Conscience of him which is weak be emboldned to eat those things which are offered to Idols And through thy knowledge shall the weak brother perish for whom Christ died But when you sinne so against the brethren and wound their weak Conscience ye sinne against Christ Wherefore if meat make my brother to offend I will eat no flesh while the world standeth lest I make my brother to offend By which Doctrine of the Apostle we may here easily understand what and how farre we ought to judge in matters of Religion and Conscience Judge this rather that no man put a stumbling block or an occasion to fall in his brothers way Wherefore I. How farre we may judge of the Doctrine and Religion of the erring we must not judge the persons whether they are damned before God or not but properly and principally the matter it self whether it be an article of faith or life of doctrine or worship and only so farre and to this end that it may not become a stumbling block and offence of Conscience unto us and others But the persons we may judge so farre that we may avoid to give them the like offence or we our selves to be offended at them II. And not only in those things which are commanded or forbidden by God to beleeve or to do and therefore are necessary but also which are in themselves free indifferent things which is to say neither commanded nor forbidden and therefore not necessary to do or to omit them which neverthelesse we must judge thus far lest by our liberty we put a stumbling block in the way of the weak whereby they might deal against their Conscience having no knowledge of such liberty but holding them for necessary in their erroneous Conscience or doubting of them III. Being we must be so cautious in free indifferent things because of the weak how much more in things that are necessary and commanded or forbidden by God lest we may teach or do somewhat against our knowledge and wilfully what God hath rejected and prohibited in his Word as unlawfull or
indifferent things because of them that are weak in faith If but they reciprocally permit us the liberty of Conscience that we are not constrained to receive acknowledg them as necessary unto salvation As also contrariwise in those things which We for our part esteem necessary because of Gods Ordinance but they as free indifferent things as for example the Communion under both kinds We must then judge their erroneous opinion thus farre lest we omit and neglect Gods Ordinance against our Conscience for their sake Yet neverthelesse as long as they do not yet acknowledge with us such necessity and Ordinance of God We have no reason therefore to judge their Consciences nor to separate our selves from them in all other points of Doctrine and Religion wherein we agree as yet together If they would but let us enjoy our liberty therein lest we should be constrained to do against our Consciences because of their pretended liberty III. Morover concerning such differences in Doctrine and Religion where both sides account their opinion for absolutly necessary and godly consequently the contrary opinion as repugnant to the word of God and his Ordinance for false and erroneous or even for superstitious and damnable of those we ought and must judge so far that we stedfastly adhere to Gods truth since we have gotten the knowledge thereof out of the word of God and avoid to have any communion with the contrary errours and abuses especially Idolatry and Superstition lest we dangerously wound and offend our own Consciences Yet if they would not presse such Doctrine and worship of theirs which they for themselves hold necessary as necessary upon us against our Consciences who know it to be repugnant to the word of God but at least would tolerate us amongst themselves as erring and weake beleeving Christians If also their Religion and worship were so constituted that we could have a fellowship together for the other points wherein we yet agree without communion of any Superstition and without hypocrisie or denying of Gods truth and without scandall to other weake beleevers We would or should then not utterly separate our selves from their Churches in the remnant of the true Religion because of their errours and abuses which they have added unto it but carry and behave our selves therein according to the example of the true beleevers in Judea who under the idolatrous Kings in Juda forsook not quite the Temple of the Lord though it was polluted with manifold idolatries But performed their godly exercises therein according to the Law Yea after the example of Christ himself and his Disciples who although the House of God was made a den of theevs and defiled with much leaven of the Pharisees and Saduces and although they were aware of their leaven yet neglected not with them to teach and to pray in the Temple and Synogogues as long as they could be tolerated therein Joh. 18. v. 20. Acts 3. v. 1. 5. v. 42. 13. v. 5. 21. v. 27 28. But now at this present the difference and breach betwixt the Romish and Protestant Church is in a quite other case Why we must of necessity separate our selves from the Romish Church so that the Schism and Separation is unavoidable especially for these reasons following First because the Romish Church besides the Doctrine which on both sides is received for Christian and Catholike will not let the Protestants enjoy their liberty in many such Doctrines and forms of worship whereof they themselves must confesse that they are not necessary in themselves unto salvation but inforce those upon them as absolutely necessary because of their Traditions and Ordinances of the Church sub anathemate upon excommunication and pain of damnation And even in such things which we for our part hold not only not necessary but expressely repugnant to the Word of God and partly Superstitious As for example The Communion under one kind contrary to the commandement of Christ Drink ye all of this The Invocation of Saints and adoration of Images repugnant to the Commandement Thou shalt not make to thy self Images Thou shalt not bow down to them nor worship them c. The prohibition for all Priests to marry and commandment for all Christians to abstain from certain meats at certain times which the Apostle calleth Doctrines of Devils 1 Tim. 4 v. 1 2 3. and more such like points which for the most part were specified before in the 4. Chap. Secondly because they have introduced some such Doctrines and Religion as necessary fundamentall Doctrines whereas they cannot shew us any evident and certain warrant from the written Word of God that they are of God but we may produce to the contrary more certain and manifest grounds from the undoubted written Word of God being convinced in our Consciences that they are false erroneous and repugnant to Gods Word and Ordinance or to the very fundamentall Doctrine if not expressely yet by a necessary consequence and also absolutely damnable in themselves especially to them who should entertain them against their Consciences For example That the body of Christ must daily be formed of bread by the Masse-Priest or transubstantiated offered again for the quick and dead and adored under the shape of bread That we must deserve eternal life through our own condign merits make satisfaction for our sins we our selves and yet even be doubtfull of our salvation That all men on earth are subject to the Pope in stead of Christ upon pain of their damnation and must beleeve and receive as the words of Christ himself whatsoever he teacheth and ordaineth by vertue of his Supreme Popish power And such like points which they for their part maintain not only as necessary and sound Doctrines but inforce them upon the whole Christian Church as principall points of most necessary fundamentall saving Doctrine Thirdly because their chief and daily Religion and worship is so qualified that we cannot even have a communion with that which they retain with us out of the Word of God unlesse we would thereby against our consciences make our selves partakers of such erroneous Doctrines and Superstitious abuses especially in the Masse Fourthly and principally because they will not tolerate us who cannot allow against our Consciences and the known Word of God of their un-Catholick by-Doctrines and Ceremonies which they have added to the Ancient Catholick Doctrines nor receive us either as true-beleevers nor as erring weak beleeving fellow members of the Christian Church but utterly condemn and excommunicate us as unfaithfull Hereticks yea in many places persecute us with banishment fire and sword as it is apparently manifest to the whole world so that they have solemnly published and authorized their un-Christian sentence in the Councell of Trent in such a manner that it cannot be recalled and consequently no melioration or reconcilement and agreement on their side can be hoped for as long as they stand to the said Councell By all which I conceive
pretence or warrant from the word of God that all other Churches and Nations of the whole world necessarily should be subjected to the Italian or Romish Church insomuch that they must be tyed to those palpable abuses they have introduced nor dare alter or remove them Whereas yet much more in each particular Church aswell they that have the charge over it whether they be Ecclesiasticall or Temporall as the whole Congregation is obliged in its Authoritie and Dutie and by Gods precept to purge themselves from all pernicious leaven in Doctrine practise and worship and to conforme themselves as much as is possible to the word of God the Doctrine and example of the Primitive Apostolicall Church Whereunto they are also every where most earnestly admonished as well from the Prophets whose reproving and warning Sermons are mearly altogether directed to this end as from the Apostles who labour to anticipate and prevent thereby the future calamities and miseries Rom. 16. v. 17 18. 1 Cor. 1. v. 10. 5. v. 7.13 Gal. 1. v. 7 8 9. 5. v. 1.7.9.10 Phil. 2. v. 2.15 3. v. 2. 4. v. 8 9. Colos 2. v. 7 8.16.18.20.22 23. Revel 2. v. 4 5.14 15 16.20 3. v. 1 2 3. For as every Christian is obliged to clense and purge his own Conscience from all pollution of sinfull Doctrine and life and needeth not to expect any other mans consent in that which God hath commanded Also every congregation ought and is bound to purge and reforme it selfe according to the word of God as much as is possible from all pollution and scandall in Doctrine Life and Worship in spight of the whole world But that Church which resisteth such Reformation with a violent power and force discovereth it selfe manifestly thereby to be herein not a true-Christian but rather Anti-christian Church Although the Reformation of the Protestant Churches is not blamelesse yet it may not therefore be rejected and disapproved as Hereticall Moreover though the Reformation may be culpable either in the manner or in some circumstances yet the maine worke in it selfe being grounded upon the Word and Ordinances of God cannot be found fault withall Since we willingly acknowledge and confesse that also in the Reformation of the Protestant Churches within and without Germany not alwaies the true moderation was used And do not imagine that even in our Churches an absolute and perfect Reformation without any defect and blemish is to be found We cannot approve it that the Reformation in some places was begun with a Tumult and Insurrection of the vulgar people by demolishing and destroying of Images Altars and Monasteries and such other violent proceedings Much lesse that Armes were taken up against Legall Magistrats with the intent to Reforme withall Neither can we excuse that the Laity under colour of Reformation hath seized and transferred ad prophanos Vsus the Monasteries and Ecclesiasticall revenues Chap. 11. which should have been rather addicted and dedicated for the maintenance of Churches and Schooles and for the reliefe of widdows and fatherlesse and other poore and then if somewhat remaine for the incident and urgent necessity of the Country and Common-wealth Nor can we deny but that in the Church-government since that it is devolved from the Bishops for the most part to Lay-men in many places great defects occurre in the disposition and Administration of Ecclesiasticall Functions Wee complaine also oftentimes that the wholesome Church-discipline of the Church is quite gone down and decayed and wish nothing more but that it might flourish and revive againe after the example of the Primitive Church Likewise we hartily desire that in stead of the Reformation and removall of Popish abuses in Fasts Confessions Vows c. The true Christian Fasting with other practices of repentance and devotion especially the Christian Doctrine of the Catechisme might be more diligently and earnestly performed both for the Instruction of the Youth and the Idiots and Ignorants in Bouroughs and villages Lastly We willingly acknowledge that many superfluous and unnecessary Disputes in the Doctrine it selfe have bin moved by the Divines on both sides which rather should be referred to the Schools and discerned from the necessary Universall Doctrine of the Church But because of these and such like defects which are also perceived in the Reformed Churches though in one more then in the other Wee cannot blame the principall worke in it selfe but must rather acknowledge it to be most necessary and profitable that the chiefest abuses of Popery both in Doctrin and in Idolatrous or Superstitious Ceremonies be removed and in stead thereof the true-saving Doctrine and wholesome use of the Blessed Sacraments according to Christs Institution restored againe and so purged from manifold Traditions and Rudiments of men that the Papists themselves have no ground to pretend why they might not with a safe Conscience have Communion with us in our Religion or else it must of necessity follow that they could have had no communion with the Primitive Catholicke Church being that all our outward religion and Worship is absolutly conformable to the first Apostolicall Simplicitie which hath been preserved afterwards for a long time as Justin Martyr Tertullian and other Ancient Fathers informe us Die qui dicitur solis omnium qui vel in oppidis vel ruri degunt in eundem locum conventus fit et commentaria Apostolorum aut scripta Prophetarum quoad tempus fert leguntur Deinde lectore quiescente praesidensoratione populum instruit ad imitationem tà m pulchrarum rerum cohortatur Sub haec consurgimus communiter omnes precationes profundimus precibus peractis profertur panis vinum aqua Praepositus autem quantum pro virili sua potest preces gratiarum actiones fundit populus faustè acclamat dicens Amen Et distributio communicatioque fit eorum in quibus gratiae sunt actae cuique praesenti c. Justinus Martyr in Apolog. 2. pro Christianis Vid. Tertullianum in Apologet. CHAP. XI Whether or how farre the Reformed Churches ought or are bound to judge the Lutherans in their Doctrine and Religion or to separate themselves from them or to reforme them WHat hath beene said in the precedent Chapter of the Romish Church That wee may likewise apply to the doctrine and worship which is controverted and disputed though in fewer points betwixt the Lutherans and other reformed Churches Where we first willingly confesse and give thankes to God that as wee differ in fewer Articles yea fully agree in the most of them against the Papists and other Sectaries we have also much lesse reason to judge the Lutherans or to separate and with-draw our selves from them then from the Papists because of such differences which are rather fomented by some contentious Divines then by the Church it selfe Why the reformed Churches have hitherto sought a Reconcilement Vnity with the Lutherans For though we cannot but judge in our Conscience some