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
and conversion from sin and without new obedience to Christ Commandments Which all is so plainly and expresly taught in the undoubted Word of God especially in the Five aforementioned principal Points that every Christian may sufficiently understand them unto his salvation and hath been unanimously professed in the Primitive Apostolike Church But whatsoever is not so clearly and expresly taught in the Word of God as a necessary Article of Faith Love and Obedience towards Christ nor hath been understood and taught out of the same in the Primitive Church That very same though it dependeth from it by a necessary consequence and therefore may be true doctrine and agreeable to Scripture yet it cannot be necessary for them who do not understand it as yet and retain onely the Fundamental doctrine it self the saving faith and love towards Christ at least so long till God enlighteneth and bringeth their understanding to a fuller knowledge of the Truth which they in the fear of God ought daily to search into Whereby we do conclude further that We ought also not to judge one another according to the aforesaid rule of the Apostle in these doctrines Especially when the other may produce Motives and reasons to the contrary and such which are taken not from natural reason but from the Word of God and therefore bindeth not onely his understanding but also his conscience that he cannot receive such doctrines for fear of sinning against God and his Word but must at least doubt of them For in such a case we must say Whosoever doubteth if he eateth if he receiveth them is damned by his own conscience And rather according to the Apostle's exhortation in such controversies of doctrines We must receive him that is weak in faith but not to doubtful disputations Who art thou that judgest another mans servant To his own master he standeth or falleth Let us therefore not judge one another any more but judge this rather that no man put a stumbling-block or offence of conscience in his brothers way CHAP. IV. That the Romane Catholike Church hath no ground to Judge and condemn the Protestant Reformed Evangelical Churches as Heretical HAving laid this ground we may easily and as much as is necessary for every ones conscience unto salvation deliver our Judgement and Opinion concerning the Modern differences and dissentions in matters of Religion which among the Christians that make on all sides profession of the written Word of God contained in the Old and New Testament are fomented and aggravated meerly out of an Unseasonable and Uncharitable judging and condemning with such vehemency and bitternesse yea with such great effusion of blood and lamentable devastation of Countreys that never the like was heard of any other Religion in the world At this present I will make but a short Application to the Three principal divided and dissenting Churches Differences betwixt the Romane Catholikes Lutheran and Reformed Churches which are dispersed in the Occidental Christian World thorowout whole Provinces and Kingdoms As first the said Romane Catholikes or Papists so called who besides the holy Scriptures are grounded upon the traditions of the Church and especially upon the Councel of Trent and generally are altogether subjected and depend on the Pope of Rome as being their Supreme Head and Judge in matters of Religion and Conscience as the Churches in Italy Spain and the greater part in France Germany and Poland Then the Protestant Evangelical Lutherans as they themselves will be called who besides the holy Scripture professe Confessionem Agustanam Saxonicam formulam Concordiae as their Symbolical and Universal Books of doctrine not that they ground principally their Faith and Religion upon them but that they hold the doctrine and opinions of them conformable to Scripture and necessary unto Salvation as in Germany especially in high and lowe Saxony some Churches in Swaben Francony Westphaly Hessen c. and without Germany the Churches in Denmark Sweden and Prussia although there is some difference perceived betwixt them because some have not received hitherto as yet the said formulam Saxonicam and some of them have collected their own peculiar Corpora doctrinae Confessions and Books of Doctrine Thirdly those Evangelical Christian Protestants who because they will not be bound and tied to any man's whether it be Luther's Calvin's Zuinglius or any other's Doctrine or Books and therefore not be named by any man's name but have purged and reformed their Doctrine and Religion from the abuses of Popery onely according to the written Word of God are commonly called Reformed by some Papists they are called Biblists or Scripture-men of which name they need not to be ashamed because they are grounded on and refer themselves wholly to the holy Bible as the Churches in England Scotland Helvetia the United Provinces of the Low-Countreys all the reformed Churches in France with some particular Churches in Germany Poland Hungary c. Which though they have collected and framed also their peculiar Confessions yet not with the intent to binde other Christians consciences even to their word but onely to testifie their Unanimous consent and Uniformitie first and principally in the necessary fundamental Points of salvation out of the manifest Word of God then secondarily in the confutation and rejecting of the erroneous By-doctrines especially those of the Popish Churches which have no ground in the Word of God but are è diametro opposite to it by a necessary consequence And withal to decline and refute all sorts of calumnies and slanders of their Adversaries Wherefore also they by a special Confession of theirs do not reject the Confession of others especially that of Augspourg though there be some difference in words remaining much lesse do presume to condemn other Eastern and Western Churches because of some different opinions or Ceremonies if onely they do agree with them in the fundamental points of doctrine and for the rest withhold themselves from condemning others And even for these very same reasons have I hitherto addicted my self to the Confession of these Reformed Churches and am resolved with Gods assistance to persevere in it even unto death not onely because I acknowledge in the controverted Points the doctrine of these Churches I say Their own doctrine which they themselves Vnanimously professe to be consonant and agreeable to Scripture but especially because besides the Indubitable Universal Fundamental Doctrines and necessary Articles of faith which they with one consent receive they do not maintain or impose upon others any other doctrine as necessary unto salvation which in it self and by Gods command is not but impart and permit to every one the due libertie of Conscience and also do neither deny pervert or mutilate any part or articles of the true Gospel of Christ nor introduce any other By-Gospel or By-articles or judge or condemn others for it Whereas other Churches principally the Papists and partly the Lutherans if they do not quite deny any necessary point of true
then to be extracted out of the same by consequence But if we desire to have a certain undoubted and necessary Exposition of these words Christ himself and the Apostle Paul hath declared it unto us That the breast and wine is called the Body and Blood of Christ because it is the New Testament and the Communion of his Body and Blood and because we ought to eat and drink it in remembrance of him If we desire also to know how we ought worthily to eat and drink the Body and Blood of Christ Christ himself hath taught it so plainly Joh. 6 that our Adversaries themselves must confesse that not onely the afore-mentioned Spiritual eating of the Lords Supper is principally required but also is the onely true and saving eating without which the oral manducation is rather noxious then profitable and wholesome Wherefore we hold this declaration of Christ sufficient unto Salvation and him that onely standeth to it or giveth us but libertie to stand to it we will in like manner not compel necessarily to receive our interpretations and expressions which we acknowledge to be conformable to the words and exposition of Christ much lesse will we judge or condemn any man for an Heretick because of the verbal alterations and disceptations in Schools whether what Figure or Tropus Metonymia or Synechdoche or praedicatio inusitata it may be called Likewise it is clear and manifest that Jesus Christ hath promised to be present with us and all Believers as true God and Man with his assistance and grace Spirit and gifts power and operation which no Christian can deny But to infer and conclude thereby that also his body flesh and bones must necessarily be present with us all creatures on earth That is no ways plain and evident so that some of their own Divines do contradict it themselves by other manifest and plain testimonies of the Scripture And thus much may we say of all other different Points of Doctrine betwixt us and them and also of the Controversie of Predestination and Election and what doth depend on it wherein we next to the holy Scripture not onely refer our selves to Augustine Prosper Fulgentius and other Ancient Fathers and withal to the principal Scholastick Authors and Divines among Papists Thomas Scotus and others that followed them especially to the Modern Dominicans but also to Dr Luther himself and many Ancient learned Lutheran Divines Brentius Herbrand Flacius Hofmann Spannenberg Althamer Heshusius and others CHAP. VI. Which is the chief and principal Question in this present Difference of Religion and what are the safest means for the settlement of a Christian Vnity COnsiderirg exactly every thing that hitherto hath been declared it is apparently manifest thereby that all differences in matter of Religion that now adays are in agitation betwixt the said Christians especially betwixt those who acknowledge the holy Scripture to be the onely perfect Rule of their Faith and Religion meerly reside in this chief and cardinal question which if it were rightly and unanimously answered on all sides no doubt all such Contention and Controversie or all uncharitable Judging and Condemning would fall of it self and a happie Unitie might be setled among all Christians in Doctrine and Religion as much as may be necessary unto their salvation Namely Whether besides the holy Scripture it self such Interpretations and Consequences or Inferences which by some Teachers or Particular Churches that follow them are collected and deduced out of the Word of God according to the understanding they have for their part in the Scripture and held and received for certain undoubted or necessary expositions and consequences although they are not so plain and manifest that all other knowing and understanding Christians besides them may conceive them or as the Primitive Christian Church hath unanimously and undoubtedly received and taught ought yet to be absolutely necessary for all men unto salvation insomuch that all those that do not acknowledge and receive such Interpretations and Inferences as agreeable to Scripture may therefore be judged and condemned for Hereticks To which we directly answer No such matter But supppse that such Interpretations or Inferences were certain and true or in themselves necessary to be received by those that understand them yet they are not necessary for those that do not comprehend and conceive them as yet in their consciences neither can they therefore be judged as Vnbelievers but ought to be received as weak in faith according to the Apostles admonition Them that are weak in faith receive you but not to doubtful disputations not to judge their thoughts and to distract their consciences The main cause of all dissentions and differences in the Church of God I think rather even this to be the main and principal source and origine of all Divisions and Tyrannie in the Church of God that men set upon their own Interpretations Illations Comments Glosses Formula's Expressions which peradventure they pretend themselves to infer out of the Word of God according to the profunditie of their understanding or else adde thereunto out of Humane Traditions and Opinions as high nay a higher estimate and price and insist as vehemently thereupon as upon the Indubitable Word of God it self As if their words and expositions were as certain and necessary unto salvation as the Word of God yea as if they were able in some points to utter and deliver more plainly expresly fully and considerately the heavenly Mysteries then the holy Ghost hath expressed them in the whole Scripture Or as if all men did see whatsoever they think themselves to see and to know in the depth of their Understanding or though they do not see it yet were obliged to believe upon their word This this is the main and chief cause of all Divisions and Dissentions and of all unreasonable judging and condemning in the Universal Christian Church This is also the true fundamental point of Popery The Fundamental Point of Popery whereon all the Disputes and Controversies betwixt us and them depend That the Pope with his Prelates pretend to be an Infallible Judge of all different and doubtful Doctrines whose sentence and decision all men upon pain of damnation as certainly ought to believe and obey as the Word of God it self Upon this One onely ground all Popery is built And principally for this Point we are constrained to abandon it For otherwise for our part we could well yeeld to him his Primatum or Supremacie above all Bishops yea above Emperours and Kings as long as it pleaseth them upon condition he would not presume to take upon him Dominatum and ruling over mens consciences and expound also the Word of God the best he can and propound his sentence and opinion to his children within his Bishoprick or also to others that will believe and obey him if he would but acknowledge withal that he as well as others could erre and fail in those things which are not expresly and plainly
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
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
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
own good or lastly when we are not contented to judge his sins but even presume to sit down in God's Tribunal pronouncing sentence against his soul and condemn it to hell it self All this presumptuous uncharitable unjust and unprofitable judging is prohibited by Christ and extendeth to all sins in worldly businesses and ordinary temporal affairs viz. to such as are incident to words or works of the Second Table and much more to all sins in matters of God's service and Religion viz. to the words and works of the First Table Again he enjoyneth these Two duties being the chief and most requisite works of charity that we should not judge others but rather excuse them not condemn but rather further and hope for their amendment because without these the other Two duties which consist in Forgiving and Giving cannot be well performed Yea he doth in this order presse the aforesaid duties because by such judging and condemning as he forbiddeth most commonly though unjustly occasion is taken by many to conceive that they are not obliged to any charity at all towards criminous persons nor to forgive them their sins neither to give unto them nor help them in their wants but rather to resist them in every thing and to hate and persecute them to the uttermost Act. 26.9 11. In opposition to which evil apprehension our Lord Christ alleadgeth against such unseasonable judging this notable and familiar place of Scripture Hos 6.2 I desired mercy and not sacrifice and giveth especially this lesson to the Pharisees and Scribes to be learned by them who did transgresse it most of all Matth. 9.11 Go ye and learn what that meaneth I will have mercie and not sacrifice and Matth. 12.7 If ye had known what this meaneth you would not have condemned the guiltlesse Unseasonable and rash Judging a grievous sin And although this be in it self the easiest work of Charity for what is easier for a man then to abstain and withhold himself from judging the right performance whereof is the most difficult and dangerous work in the world and pertaineth properly to God alone yet it is the hardest work by reason of the perversenesse of mans heart and some finde it more difficult then to forgive their neighbours Moreover Unseasonable and tenacious judging is not without reason esteemed to be the most common the most pernicious and yet the most hidden and secret Vice of all sins and corruptions The most common Because we are all generally swayed by a natural proclivity rather to judge and censure other men then our selves And all sorts of men high and lowe of what dignity and degree soever are obnoxious to this Uncharitablenesse The most supreme Magistrates and Rulers of this world Kings and Princes whom God hath ordained to be Judges over other men must give way often to be very injustly judged and censured not onely by their enemies but even by their own servants and subjects Preachers and Ministers of God's Word not onely by their Adversaries but even by their fellow-brethren and Auditors The most godly by the most ungodly The wisest by the most foolish Yea God himself in heaven is oftentimes judged and blamed by fools and mad-men on the earth Psal 51.4 Rom. 3.4 The most pernicious For whilst we reprove others we forget to judge our selves though this be the most necessary and profitable judging yea wherein we judge others we condemn our selves Rom. 2.1 And all sorts of calamities and miseries amongst men all disorders distempers distractions differences and dissentions in every estate in Common-wealths in Christian Churches even in Families if we seriously search thereinto proceed originally from no other ground but from an Unseasonable rash uncharitable and injust judging one another The most secret Because it happeneth not onely in words and works but many times in the very thoughts as in those to whom our Saviour sayeth Wherefore think you evil in your hearts Matth 9.4 And then it comes commonly under the colour and appearance of singular zeal towards Justice truth and the honour of God and withal under pretence of love and charity to pull out the more out of our brother's eye From whence it is that it is not counted for a sin or vice at all but rather passeth for a commendable vertue for a good holy profitable yea sometimes for a necessary work whilst many Imagine that they must judge and condemn lest otherwise they should be judged and condemned by God Especially in matters of Religion Which Unjust judging if it be a dangerous and pernicious Vice in any temporal and worldly matters certainly it must needs be more prejudicial and dangerous in matters of Religion and Faith as being of the greatest moment and importance in regard all differences contentions dissentions slanders all vain and swelling babling all scholastical and profane Controversies all foolish and unprofitable questions and literal disputes which we are admonished so often by the Apostle to avoid In like manner all enmitie hatred envie and bitternesse which arise from them And lastly all Heresies Schisms Sects Separation and the destruction of the Universal Christian Church do originally proceed from nothing more then from such Uncharitable judging and condemning Wherein in these later days more then in former not onely the vulgar and ignorant People but even most of all those that should admonish others Learned Divines have transgressed and thereby given much occasion to this present lamentable devastation and destruction of Christendom and wrought so much already with the greatest part of the Christians by such judging and contentions arising from the same that in stead of true Godlinesse and Christian Charitie which should be the onely scope and fruit of Christian Doctrine at this present the Christian Religion is turned almost into a meer disceptation and debate of words which at length may open a door to the Contempt of all Religion and Universal Atheism as it is already in several places apparently manifest And although amongst these modern contentious Divines some are more exorbitant then other yet none of them shall be able so fully to excuse and vindicate themselves but they will be found to have sometimes transgressed the limits and moderation of Christian Charitie Wherefore we all have great need to repeat and ruminate again on Christ's old Lesson Go ye and learn what that meaneth I will have mercy and not sacrifice To the apprehension and learning of which none can give us better direction then the Apostle Paul who during his ignorance was also such a zealous and vehement judge but afterwards when God had shewed mercy unto him did the more faithfully dehort others from it especially the Romanes in his most excellent Epistle to them thorow the Whole Fourteenth Chapter the chief sum and argument whereof is comprehended in Verse 13. Wherefore let us not judge one another any more but judge this rather that no man put a stumbling-block or occasion to fall in his brothers way In which
words if we do examine the Coherence by the precedent and subsequent Verses the Apostle collecteth for us Two most necessary Rules 1. What and why we ought not to judge one another especially in matters of Religion and Conscience 2. What and how far we may and are bound in conscience to judge Whereof as I have heretofore given a publike Exposition to the Christian Assembly I intend at this present upon the request of some Well-wishers to Truth and Unanimity to impart to them a more ample Treatise with an Application to the Modern Differences not affecting Contention but Peace and Unitie As the Apostle himself doth sufficiently intimate and imply that this is the most exact Rule for Peace and Edification when he addeth Vers 19 Let us follow after the things which make for Peace and things wherewithal one may edifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Chap. 2. The Father of all Mercie who is also a God of Judgement and Peace grant to me and all that shall peruse this present Treatise to set before our eyes his Judgements and Mercie that we his children in all our Judging may exercise Mercie Love and Peace to the end that in the Great day of Judgement we may not be judged by him according to the severitie of his Justice but according to his Grace and Mercie CHAP. II. Wherein we ought not to judge one another in matters of Religion IN the beginning of the Fourteenth Chapter to the Romanes the Apostle admonisheth them Him that is weak in the faith receive you but not to doubtful disputations The Greek Text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Version Non disceptationes cogitationum Beza Non ad altercationes disceptationum that is not to a debate of disputes or as some expound it more properly with Augustine Not to judging of thoughts that is to say Do not set your selves as judges over his thoughts to reject him because of his weaknesse of faith Which afterwards he applieth chiefly to those who though they had received the Gospel of Christ and believed to obtain salvation by his grace yet did observe the distinction of days and meats or made a scruple whether they might eat such meat without sin and offence which God himself had forbidden in the Law Though some will have understood thereby the meats offered to Idols concerning which 1 Cor. 8 he teacheth almost the very same Doctrine Where the Apostle exhorteth those that were strong in faith who had sufficient knowledge that such distinctions of meats and days in the Law were now not any more requisite according the Gospel in Christ but were a meer indifferent thing that they neverthelesse should not contemn or condemn such as were weak in faith who had not yet the knowledge of their liberty or were doubtful of it nor should judge their thoughts why they did abstain from such meats but receive them in love and charitie Moreover he giveth to them both this Rule Vers 3. Let him that eateth understand every thing by reason of the libertie of the Gospel not despise him that eateth not and let not him that eateth not every thing by reason that he thinketh the difference of meats according to the Law to be necessary or doubteth thereof judge him that eateth For God hath received him in the Gospel Who art thou that judgest another mans servant To his own master he standeth or falleth Which he repeateth over again in the Tenth verse But why doest thou judge thy brother that eateth every thing or why doest thou set at nought thy brother that eateth not We shall all stand before the Judgement-seat of Christ where every one of us shall give account of himself to God Whereupon these words follow Let us not therefore judge one another any more viz. in such a manner whereby we should reject one another and not receive one another in things that are not necessary and indifferent and notwithstanding are accounted to be necessary by some out of their weaknesse of faith Out of which words and discourse of the Apostle we frame this general Rule and Doctrine That in those things A General Rule wherein we ought not to Judge one another which in themselves are not necessary for salvation though by some they are counted to be necessary none shall judge or condemn the other but one ought to tolerate and receive the other in love and charity as brethren that are weak in faith And this Rule is of great force and validity as well in matters that we ought to believe as practise For both were called into question by the Primitive Christians in the Apostles times Some believed that it was requisite to make a distinction of meats and therefore did not eat every thing Others believed and counted it unnecessary and therefore did eat every thing promiscuously Both did also herein rely upon the Word of God Those upon the bare and simple letter of the Law These upon the liberty of the Gospel according to which they did declare the true meaning of the Law which they had received from Christ and the Apostles And although those did greatly erre in the letter of the Law which was not intended for the times of the Kingdom of Christ among the Gentiles but had its reference onely to the Old Testament Yet the Apostle will that none shall judge despise or reject the other neither in their faith nor works but receive him as a weak brother in faith Whereunto this Observation ought to be annexed That the Apostle doth speak onely of those who out of meer weaknesse and fear to transgresse the Law made it a matter of necessity or at least a scruple of it to whom it would have been sin if they had eaten of the forbidden meat against their own though erroneous consciences according to the doctrine of the Apostle Verse 23. He that doubteth is damned if he eat viz. against his own conscience because be eateth not of faith for whatsoever is not of faith is sin But those that rather out of malice and obstinacie then out of meer weaknesse and fear did make it necessary after such a manner that they not onely for themselves believed and did it but also enforced it upon the believers among the Gentiles as necessary to their own and other mens salvation without any true ground from Gods Word and consequently besides the distinction of meats and days did presse upon them the necessity of the whole Ceremonial Law Circumcision Sacrifices c. and therefore condemned and reviled the Apostle Paul and others as enemies to the Law who did faithfully maintain and defend the liberty of the Gospel Those I say the Apostle by the vertue of his Apostleship hath very earnestly judged reproved and condemned yea stigmatized and branded with an Anathema especially in his Epistle to the Galatians Chap. 1. vers 8 9. If any man though an Angel from heaven preach any other Gospel unto you then that ye have received