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
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
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
adhere to the ancient Catholick Apostolick Doctrine So that the principal difference betwixt us and the Papists and the Lutherans doth not properly concern the Doctrine which we for our part maintain as necessary unto salvation but onely the by-Doctrines and additions which they for their part have innovated and besides the Universal undoubted Christian Doctrine will inforce upon us as necessary but we reject either as false and erroneous or at least as unnecessary and doubtful For notwithstanding some new Interpretations of some place of the Scripture or some new opinions in some Controversie may be found amongst our Divines as they are very obvious and ordinary amongst the Papists and Lutheran-Divines yet by such singular Interpretation of some dark places of the Scripture no new Doctrine is introduced but grounded upon more evident Warrants Or though one or other should maintain some new opinions yet they are not pressed by them or by the Universal Church for necessary Doctrines but liberty is given therein for each ones opinion Yea there are some which are not approved of at all but rather rejected and set by Like as not onely we but the Papists themselves do not approve and allow of every thing expressed in the most ancient and principal monuments and writings of the Fathers But in case One or some of ours would cry up and urge their own singular opinions as necessary to salvation With those we should finde even as much fault as with the Papists and Lutherans Quidquid ille quamvis sanctus doctus quamvis Episcopus quamvis Confessor Martyr praeter omnes aut etiam contra omnes senserit id inter proprias occultas privatas opiniunculas à communis publicae as generalis sententiae authoritate secretum sit Vincent Licin commonit 2o. Conclusion of the first Part. BY all this what hitherto hath been declared every understanding and consciencious man may without partiality and passion judge and discern whether there is any lawful ground or reason to judge and condemn us or our Church as heretical because of our Doctrine and Religion Whereas we for our part prescribe not to other men any Doctrine as necessary unto salvation except onely what is so evidently and expresly grounded upon the Word of God that they themselves with us must receive for certain and undoubted or the Primitive Church hath received and taught unanimously nor contrary wise do we deny any Doctrine which is thus necessary Though we cannot acknowledge and receive each particular Interpretation or Inference which either of the different parties accounteth for necessary Now If we may not justly be judged or condemned for the very Doctrine of all our Churches in general much lesse may we be judged then for some different and controverted doctrine or expressions which peradventure have been maintained by particular Teachers and not generally approved by all the Churches or by our selves who are cryed down for Hereticks For it is said By thy words and not by other mens words thou shalt be justified and by thy words thou shalt be condemned Matth. 12. v. 37. Much lesse then for such Doctrines which neither we nor any of ours have ever maintained but are laid to our charge by dreadful slanders or mis-construction and perversion of our words and meaning or by groundlesse vain Scholastick consequences and illations as that we deny Gods Truth Omnipotency Justice and Mercy that we make God to be an Hypocrite a Tyrant Author of sin yea a Divel and more such like unchristian inhumane and very diabolical calumnies which we for our part commit to the Supreme and Soveraign Judge and instead thereof we say with the Apostle to all those that are yet inclinable to Christian Peace and Unitie Let us not judge one another any more what art thou that judgest another mans Servant To his own Master he standeth or falleth There is one Law-giver who is able to save and to destroy who art thou that judgest another James 4. v. 12. And if it be that we shall not rashly judge one another with words how much worse is it then When they from a verbal judging fall at length to a cruell and bloody persecution with fire and sword or other violences against life goods honour and dignities When they not onely excommunicate and cut off from the Christian Church but if possibly could be exclude from mens society and extirpate from the face of the Earth those who onely professe Christ and his Word and will not heark and countenance humane doctrines and traditions This is the blood-thirsty course of Cain and Caiaphas whom God also in his due time will judge accordingly THE SECOND PART CHAP. IX Whether and how far we ought or are bound in conscience to judge others in matters of Religion AGainst all this The fourth objection against the aforesaid doctrine what hitherto we have declared concerning the rash and unseasonable judging and condemning in matters of Religion Many will object that yet we our selves use to judge and condemne others And not only the old Sects rejected by the Primitive Church but also the modern Roman Catholicks and the said Lutherans who never as yet have been heard much lesse judged or condemned in any universall Councell or other legall Ecclesiasticall Consistory and that neverthelesse we judge and condemne them not only with words but rather with deeds in regard we separate our selves from their Churches and Congregations perform our Divine Service in our peculiar Assemblies apart or reform whole Churches in their Doctrine and Ceremonies And that in such a manner that we give thereby a great scandall unto others causing by such separations or reformations at least a Schisme Division and Discord in the Christian Church whereof the Apostle both in the often cited place and else-where hath faithfully warned us Let us not judge one another any more but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way Wherefore having hitherto been informed by the first part of this Apostolicall rule Wherein and why we ought not to judge one another Let us now go on and learn also by the second part whether and how far we ought and are bound in conscience to judge in matters of Religion We also shall easily thereby discern which side of the modern dissenting parts transgresseth or exceedeth therein and which part is guilty of the pernicious Schisme Division and Separation and of the great scandall and other distractions of the modern Christian Church from thence arising And withall whether and which part ought PART II. or is bound in conscience to reforme the other in Doctrine and Religion Chap. 9. The Apostle teacheth us in the said place that we ought principally to judge this That no man put a stumbling block or an occasion to fall in his brothers way Where First is to be observed that this judging he speaketh of is referred rather to the matter to the works
points of their doctrine and Ceremonies to be ereoneous and false and if not directly yet by a necessary consequence repugnant to the word of God and some Articles of faith Neverthelesse if but they who have not the knowledge yet of such consequence account their owne opinions agreeable to Scripture might not impose them or theirs as necessary Articles of faith but let us enjoy therein our liberty of Conscience If they also would leave to our freedome such Ceremonies of theirs as they themselves will have held as free indifferent things and consequently would tolerate and receive us and our teachers as true Christians or at least as weake brethren in faith though we cannot assent to their owne peculiar opinions as some peaceable Divines amongst them Paulus Eberus David Chytraeus Christopherus Donaver Nicolaus Hemmingius and principally Philippus Melanchton besides many others of his Followers yea whole Congregations and Churches especially in the Kingdom of Poland and great Dutchy of Lithuania a great while since have declared themselves Wee should then have no reason at all yea we were rather to be blamed and should be Schismaticks indeed if we of our owne accord should with-draw and separate our selves from them because of such different opinions and Ceremonies Of whom we yet acknowledge and confesse that for the rest if they doe not make their owne opinions to be necessary fundamentall points they retaine with us the true ground of Christs saving Doctrine and are exempted in their Religion from a publick and manifest Idolatrie And for these reasons have our Churches and Divines at all times most faithfully earnestly and zealously sought to procure and settle a Christian reconcilement and Unitie as formerly in Luthers time in the conference at Marpurg An. 1529 in the Concordia at Wittenberg Anno 1536. and in later years the Palatine and others in their Declarations for Ecclesiasticall peace which also were reassumed in the Conference at Leiprig Anno 1631. As likewise at those present times many eminent Divines beyond Sea in England France and Scotland whose opinions and assistance therein as that Reverend and worthy man Mr. Iohn Duray hath solicited with a singular industry and zeale to a peaceable Unitie and Reconcilement faithfully and sincerely wish advise in their publick Writings such an Unanimitie Uniformitie amongst the Churches in Germany Whence it sufficiently appeareth that we for our part are not inclined to judge and to condemne the Lutherans or to continue in the division and separation from them which hath lasted already above a hundred years Againe it is knowne and manifest on the other side that the Lutherans on their part will hearken and condescend not only to no absolute agreement and reconcilement but also to no Christian and brotherly toleration or moderation in this unhappy Ecclesiasticall difference Because the greater part of their Doctors and Divines upom whom also many Lay-men depend especially the vulgar sort though with indiscretion and defend their zeale maintain their different and controverted opinions not only as agreeable with Scripture but impose them also as necessary grounds and principall Articles of Christian faith without which men may not be counted true Christians nor be saved And so in some manner falsifie therwith the ground-work it self by their owne additionall opinions which they lay for a By-ground of salvation And will not let us effectually injoy our Liberty in such ceremonies which they themselves call adiaphora free indifferent things nor consequently receive us or our teachers as fellow-Christians unlesse wee acknowledge and professe with them the Omnipresence of Christs body the carnall eating thereof in the bread and other such like points of doctrine contained in their formula concordiae much lesse admit us to the Ministery but most vehemently condemne us as the worst Hereticks who doe ovorthrow the foundation and exclude us from the Communion of their Churches yea in many places exclude us from civill society from dignities and offices from Senates from priviledges of the Citie from marriages and from honourable burials Moreover they yet daily and most spightfully pervert calumniate and slander the Doctrine of our Church and continually and most unjustly without the least ground against our owne so often reiterated Declarations charge it with dreadfull and abominable Blasphemies which neither Luther himselfe nor other his Ancient followers ever did and for no other reason but that they might pretend so much more cause for to condemne and reject us What is most reprovable in Lutheran Divines And this is that we finde in the said Lutherans most reprovable and damnable not simply the erroneous Doctrine in it selfe but that they make it a necessary fundamentall Doctrine and of their owne particular Opinions make Articles of Faith and that they therefore so uncharitably and un-Christian like judge and condemne us Why the Reformed must separate themselves from the Lutherans Whereby also every one may evidently see that we therefore have not onely good reason but are of necessity constrained to separate our selves in our Religion from those who will by no means tolerate us nor receive us as Christians least we professe and addict our selves against conscience to such Doctrines and acknowledge them as necessary Articles of saving Faith whereof we have not onely no certaine warrant from the word of God but are convinced in our consciences of their repugnancy to it Wherewith we would give a dangerous scandall and offence first to our own Conscience by denying the knowne Truth of God and then to other fellow Christians as well to the true-Beleevers who with us have the knowledge of the Truth that they might by our example proceed against conscience as to the erring that they might be strengthened and confirmed by our example in their errours And here againe we are not those that separate themselves from them but they are those that Separate and reject us and yet not because of the manifest Word of God as they pretend but because of their owne Opinions Interpretations Inferences Formaâ—ls and Expressions Whereby they put a very dangerous stumbling block and occasion to fall both in our and their owne way yea in the way of the Universall Christian Church and though they proceed not against the ground of Faith yet they are against the ground of CHRISTIAN CHARITIE Especially whereas also the Christian Unitie or brotherly toleration which hath been of our side offered to them at severall times both by word of mouth and in writring not onely hitherto hath been utterly refused by them but also by many mis-interpreted to the worst reviled slandered so that the most pernicious Schism and breach of the Church is but grown thereby more dangerous lamentable Which al we ought to beare yet with a Christian Patience committing it to the Soveraigne and highest Judge and therefore not omit to seeke and maintaine the Unitie of spirit in Faith and love with them that are peaceably affected Some Lutheran Divines are
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
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
and necessary articles of saving fundamentall Doctrine so that they cannot directly be accounted unfaithfull Heathens or damned Hereticks but held yet for weak beleevers and erring Christians then the said Reformation ought by no means to be put on against their will before they are bitter informed especially the errours being such which have not been rejected or condemned by the Word of God in the Primitive Church Neverthelesse lest the true beleevers out of want of an universal Reformation may be scandalized and offended in their own Conscience They have good reason yea are bound for their part to avoid the communion of such acknowledged dangerous errours and abuses yet in such a manner that they do not directly separate themselves in the remainder of the true doctrine and worship from the erring Congregation as long as they may be tolerated in it but rather for the avoiding of the Schisme or Division of the Church be carefull to maintain the bond of Christian charity and unity till God may open the eyes of the erring party to acknowledge their errours But when the true-beleevers themselves are not tolerated by the erring party as it happeneth oftentimes but excommunicated or condemned because of the rejecting of their errours Then they have not only very good reason but in some regard are compelled to settle separately their Assembly and Religion and consequently a particular Reformation because they are not obliged quite to omit and set the exercise of Religion aside for the erring parties sake which they exclude from their Congregations if not from the hearing of Gods word yet from the use and communion of the holy Sacraments Where again not those that are of necessity compelled to separate themselves but these that reject Whether and how farre the Magistrates may undertake the reformation without the consent of the subjects and excommunicate those are guilty of this Schisme Especially the Christian Magistrates may no wayes be restrained or blamed if they acknowledging by the Word of God such like errours and abuses though their subjects will not hearken to any Reformation yet at least do reform the said errours for their families and fellow-beleevers without compulsion of the others Like as Joshua denounced to the people of Israel though they should forsake the Lord to serve other gods yet he and his house would serve him Jos 24. v. 15 16. And like as some godly Kings in Juda and David himself though they could not restrain the people from sacrificing in high places yet they for their own persons with those that followed them walked upright in the eyes of the Lord not departing and turning aside from his House and Ordinances 1 Reg. 3. vers 2. 1 Reg. 15. vers 14. 22. vers 43 2 Chron. 20. v. 33. For if it doth not stand with reason and equity that the Magistrates should compell the true-beleeving or erring subjects against their Conscience How much more unreasonable and unjust would it then be that subjects * The Author in this place speaketh of the Prince Elector of Brandenbougs case with his Lutheran subjects who endeavor to stop him his reformed attendants from the free exercise of Religion though true-beleevers should stop and restrain the Magistrates and their dependents from their liberty of Conscience and publike exercise of Religion which they under their protection and in their errours enjoy And all this is chiefly to be observed in such difference and dissention of the Church which concern partly the fundamental doctrin it self But the condemning and separation is so much more to be taken heed of when the difference and dispute ariseth not from any one point of the fundamentall Doctrine or from any Idolatry and Superstition in Religion but only from the by-points in Doctrine or Ceremonies though the errours and abuses in them ought to be avoided as much as is possible lest a little leaven may at length leaven the whole lump Where it may come to passe that the erring which in their errour neverthelesse conserve the bond of charity in unity are not only tolerated as brethren but also accounted for better Christians then those who though they do not erre in the controverted Doctrine yet procure thereby a Schisme and Division by reason of their unseasonable judging and condemning who although they keep on both sides the grounds of Faith yet overthrow therwith the foundation of Christian love which is most of all requisite Whereof we read in the Ancient Ecclesiasticall Histories about the year after Christ 250. a very memorable example of Cyprian and his followers on one side and of Stephen Bishop of Rome and his dependents on the other side Whereas though Cyprian together with the Bishops in Africa erred in his opinion that the Hereticks being converted should be re-baptized Yet because he did not by such erroneous opinion of his condemn others who defended the contrary but inviolably maintained the bond of Christian unity Servatur à nobis patienter firmiter charitas animi collegii honor vinculum fidei concordia sacerdotii Epist 73. He was therefore much lesse to be blamed then Stephen who though he did not erre in the Doctrine yet condemned Cyprian and the others for it was by the Bishops sharply reproved for such unchristian judging and unnecessary separation Tu Stephane haereticis omnibus pejor â—s lites dissensiones quantas parasti per Ecclesias totius mundi Peceatum verò quà m magnum tibi exaggerasti quando te à tot gregibus scidisti Excidisti enim te ipsum noli te fallere Siquidem ille est verè schismaticus qui se à communione Ecclesiasticae Vnitatis Apostatam fecerit Dum enim putas omnes à te abstinerâ— posse solum te ab omnibus abstinuisti Non pudet Stephanum propter haereticos asserendos fraternitatem scindere insuper Cyprianum Pseudo-Christum Pseudo-Apostolum dolosum operatorem dicere qui omnia in se esse conscius praevenit ut alteri ea per mâ—ndacium objiceret qua ipse ex merito audire deberet Apud Cypr. Epist 75. Otherwise this said Cyprian notwithstanding such errour hath been alwayes accounted for a godly teacher and Martyr in the Universall Christian Church But when afterwards the Donatists in Africa not only followed him in such errour but also condemned and separated themselves from other true-beleeving Churches They not without reason were rejected as pernicious Schismaticks because they followed Cyprian in his errour Chap. 10. but not in his charity and peaceablenesse and caused therby a most scandalous breach and schism in the Church as it evidently appeareth by the writings of Augustin and Optatus Milevitanus against the Donatists By all which I hope we may sufficiently discern whether or how farre men ought or are bound in Conscience to judge others in Doctrine or Religion or to separate themselves from them or to reform them Which to confirm and illustrate with more grounds and examples in each point
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
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
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
Doctrine and Ceremonies which they have added in the latter hundred yeers without and against Gods Word Also there are two sorts of people amongst them The One who in their Christianity onely and principally cleave to the indubitable universal Apostolick Creed which they with us are baptized unto so that they seek onely 〈◊〉 salvation in Jesus Christ the crucified as their own Mediator and Saviour and testifie such beleef of theirs in the effect by Christian charity and godly conversation who also consequently will not condemn us as Hereticks who are united in spirit with them in such universal saving Faith working through love much lesse persecute us with hostility unlesse it were out of meer ignorance because they have no true information of our Doctrine and Faith How should we then condemn them Much more reason have we to account such Catholicks for true Evangelical and not for Popish Christians because their salvation is grounded not upon their own merits and satisfaction or upon other Popish traditions and Auxiliary concomitant means but onely upon the meer grace of God and the precious Redemption of our Lord Jesus Christ And that there hath been at all times a great number of such people and are still at this present even in the midst of Popery not onely the experience of them that live amongst them but their own Books before and after Luther's times do testifie it As Bernardi Anselmi Gersonis Tauleri Thomae de Kempis Erasmi Cassandri Feri Cardinalis Contareni Hosij Pighij Coloniensium in Anti-didagmate Enchiridio and of a great many more Especially their ancient Manuals concerning Meditations upon death which were commonly used a great while before Luther's times wherein the dying persons from all meritorious works and satisfaction and from all other humane means of salvation are onely directed to the precious merit and intercession of the onely Mediator and Redeemer Jesus Christ Formulae interrogandi infirmos inter Epistolas Anselmi Ars benè moriendi Monachi cujusdam Cisterciensis Hortulus Animae Georg. Cassander in Append. Opusc Joh. Roffensis Hosius in Confess Petricov cap. 73. Sacerdotale Roman Edit Venet. Ann. 1555. fol. 116. Sacra Institutio baptizandi Edit Paris Ann. 1575. fol. 35. Ordo baptizandi cum modo visitandi Edit Venet. Ann. 1575. fol. 34. In which Book the Spanish Inquisitors have ordained in their twofold Indice Expurgatorio Annis 1584. 1612. to deface and omit these Questions and Answers following Sacerdos Credis non propriis meritis sed Passionis Domini nostri Jesu Christi virtute merito ad gloriam pervenire Respondeat infirmus Credo Sacerdos Credit quòd Dominus noster Jesus Christus pro nostra salute mortuus sit quod ex propriis meritis vel alio modo nullus possit salvari nisi in merito passionis ejus Respondeat infirmus Credo By the Omission of which words they testifie against themselves that those amongst them who examined the dying persons upon this beleef wherein the principal fundamental Doctrine of salvation consisteth and died upon it have been verily addicted to our Evangelical Faith and Doctrine of the Church and not to their Popish beleef and doctrine And although such men have also adhered in their ignorance to some erroneous opinions according to the common course of those times out of want of better information yet they cannot be condemned or accounted for non-Evangelical because they fixed their comfort and hope of their salvation not upon such erroneous Doctrines not upon merits and invocation of Saints not upon Masses for the souls of the deceased 〈◊〉 â—pon Indulgences not upon Monastical orders and such other like things but onely upon Gods meer grace and mercy in Christ Jesus the crucified To the Objection that may be made That they neverthelesse went to Masse which we count Idolatrie and consequently must condemn all those as meer Idolaters We answer That such men went to Masse in the simplicity of their heart not even according to the new Masse-doctrine which but in the Councel of Lateran Ann. 1218. and after in the Councel of Trent was canonized but according to the pure ancient and simple beleef of Christs words in the holy Communion wherein even yet the moderate Papists so far must agree with us that it is Sacrificium commemorativum A Commemoration and Remembrance of Christs Sacrifice finished upon the Crosse and a spiritual meat of our souls Wherefore there is no doubt but many religious and pious hearts have at all times understood and eaten it after a spiritual sort who heard little or nothing of the Scholastical disceptations of Transubstantiation and had not yet known the depths of Satan as was said of those in Thyatira Revel 2. v. 24. Or have expresly rejected them and beleeved nothing else concerning the Holy Communion but what next to Augustine and other ancient Fathers and Doctors of the Church Bertramus or Ratramus in the times of Carolus Calvus when the disputes of this subject had their first beginning hath declared in his Book De Corpore Sanguine Christi who at all times was accounted for a true Catholick Teacher And though some had beleeved the real and corporal presence and oral manducation of Christs Body in the Masse Yet we should have as little reason to condemn them as the Lutherans if they have but grounded the principal comfort and hope of their salvation not upon the carnal but spiritual eating of Christs Body as being the onely Sacrifice and Propitiation for their sins Likewise though they have much declined in the Ceremonies of the Masse from Christs first Institution and have added thereunto many humane partly superstitious partly idolatrous Ceremonies Yet all those cannot presently be accounted for damnable Idolaters who in those times and places where the Supper of the Lord was not otherwise to be had nor the errour made yet so apparently evident went to the common Masse in their simplicity because of the remnant of Christs Institution therein to the end that they might be made partakers of Christs Body and Blood for the quickning of their souls Like as they used the Holy Baptism for to cleanse and wash them from their sins notwithstanding the superstitious humane Ceremonies that were added thereunto Who also though they kneeled down before the consecrated bread and wine being a Sacramental token of remembrance and exhibitive signe of Christs Body and Blood like as the Lutherans also at the administration of their Communion and the Reformed Protestants in England use to do Yet have not fixed the Adoration and confidence of their hearts on the bread and wine but on Christ himself sitting on the right hand of his Father in Heaven And therefore are much lesse to be esteemed Idolaters then for their kneeling and bowing down before painted 〈◊〉 carved Crucifixes which Christ never ordained for signes of remembâ—◠〈◊〉 instead of adoring Jesus Christ in Heaven Though we must confesse that all such things have been used in Popery at
least not without prejudice and occasion unto Idolatry and therefore are more safely omitted by us And this will not serve for an excuse to those who now adayes against their conscience go to Masse out of a meer hypocrisie and fear of men because that it is so vehemently pressed upon us from the Papists meerly for to give assent to their errour and Idolatry that we must adore the consecrated Hostie in the hand of the Masse-Priest as Christ himself and put our hope and confidence in that Masse-Christ whom he hath formed out of bread with five words and offereth for us again Neither may this clear the rest of Papists from Idolatry who now adayes with such a blinde zeal impose and presse this Adoration and Sacrifice of the Bread instead of Christ Nor those in general who build their salvation upon their Popish Doctrine and commandments of men which they have added to the true ancient Catholick Divine Doctrine and obstinately adhere thereunto without searching and receiving the Truth especially when therefore they uncharitably condemn and persecute other Christians which cleave onely to Gods Commandment and Doctrine Of whom we may judge in general that in this manner they are in a damnable condition yet so that we hope of every one in particular judicio charitatis that God may convert him yet before his end Whereas there is no doubt but many thousands even amongst themselves who in the time of their life have been most vehemently zealous against us have at length in their last agony learned to acknowledge that they could finde no certain comfort for their souls in all those auxiliary means of salvation which they so fiercely maintained but ought onely to seek their total happinesse and salvation in the meer grace and merey of God so that though they lived as Papists yet at last died Evangelical Christians Whether and how far the Lutherans may be saved in their Religion Whatsoever now hath been said of the Papists that may we apply so much more to the Lutherans because they absolutely agree with us in this principal and chief Point of saving fundamental Doctrine and are otherwise exempted in their Religion from all exteriour Idolatry Wherefore if they onely build their salvation upon such fundamental Doctrine of Faith in Christ Jesus and labour withall to testifie their Faith with Christian charity and godly conversation so that they do not uncharitably condemn nor persecute us but rather diligently search in the rest of different Points into Gods Truth and Doctrine revealed in his Word and having attained the knowledge of it to be ready most willingly to professe and receive it We cannot then condemn them for their often-mentioned errour which they meerly out of humane weaknesse and ignorance stick unto Of what sort of Lutherans are those who live in a dangerous condition of their souls Neverthelesse this may by no means excuse those who 1. will have their own erroneous or at least controverted opinions to be most necessary fundamental Doctrines and Articles of Faith and consequently astrain and binde in some manner both theirs and other Christians salvation thereunto 2. So that Others do not onely not receive us for fellow Christians but judge and condemn us as unfaithful Hereticks who 〈◊〉 in our consciences allow of such their pretended Articles Whereby tâ—â—y â—â—â—er and destroy the Christian Unitie and Ecclesiastical Peace as much as lieth in their power 3. Not onely condemn and cut us off from the Communion of the Christian Church but uncharitably persecute us though not in lives yet in honours and goods by excluding us from the Political Society 4. Especially When they do it not meerly out of humane infirmity and ignorance or out of a false information of our Doctrine and Faith but partly out of obstinacy and malice So that they will not suffer nor hearken to a better Instruction of Truth much lesse search into it themselves in the Word of God Or although they have partly been informed and heard it yet stop their eares and hearts before the Truth out of sinful corrupted affections out of hatred and envy against men out of contention ambition private interest and the like Yea against their own conscience obscure pervert and calumniate it with all sort of slanders detractations and aspersions or intricate Sophistries Of these and like persons we cannot generally out of the Word of God judge any thing else but that they in this manner live in a very dangerous yea damnable state not simply because of the errour it self but because they partly pervert through such errour the ground of Faith in regard they make their own particular opinions to be fundamental Doctrines partly dissolve the bond of Christian charity in regard they judge and condemn other Christians by reason of them But he that doth this not out of a meer ignorance and weaknesse of understanding but out of malice of heart not we but God alone is able to know and discern him Wherefore we ought not rashly to judge and determine of any certain person 5. Those also who though they have had a sufficient knowledge of the Truth in their hearts and yet will not openly professe it out of shame before men or out of other carnal respects are almost in a more dangerous case then the erring themselves because they proceed therein against their own conscience and make themselves guilty of the Lords Sentence Whosoever shall deny me before men or be ashamed of me and of my words him I will also deny Matth. 10. v. 3. Mark 8. v. 38. For not onely he that denieth against his conscience the whole Doctrine of Christ but also he that denieth but one Point of it which he hath known out of the Word of God for mens sake who oppose and condemn it he hath partly denied thereby Christ and been ashamed of his words And whosoever shall break one of these least Commandments he shall be called the least in the Kingdom of Heaven Matth. 5. vers 19. For a little leaven leaveneth the whole lump Gal. 5. vers 8. They burden also therewith their conscience with the woe and curse which is pronounced against all unrighteous judgement because against their conscience they call evil good and good evil Isai 5. vers 20 23. and decline after many to wrest Judgement Exod. 23. vers 2. For if men be obnoxious to that curse when they peradventure in temporal judicial matters judge unjustly betwixt private persons or following the multitude incline and assent to unrighteous judgement How much more he that doth it in matters of Religion when the Doctrine of â—â—â—ist is disputed and controverted betwixt whole Churches There we ought to labour as much as is possible by fair means to reconcile the different parties and not rashly to judge and condemn the erring Yet not so that we wrest or pervert the Judgement or assent to the injust partie with words or works in their errour and contrarywise withdraw