PAX VOBIS OR GHOSPELL AND LIBERTIE AGAINST ANCIENT AND MODERN PAPISTS BY E.G. PREACHER OF THE WORD DEDICATED TO THE RIGHT HON BLE THE LORD HALYFAX Stand fast in the Libertie wherewith Christ hath made vs free and be not entangl'd again with the yoke of bondage Popery Gal. c. 5. v. 1. Anno 1679. THE PREFACE TO THE CHILDREN OF THE REFORMATION BE not concern'd to know whose hand it is which holds the link but follow the light it gives reach your hand to receive this Treatise which marks the shore where the Ark of our Reformation shatter'd by a deluge of troubles may rest which is a Holy liberty to all and each Person to believe or not believe act or not act as he pleases with a safe conscience acording the Principles of our Reformation We generally lament the convulsions which shake our Church and State through the diversity of opinions professed by our several Congregations som remedies have bin applied to bring vs to Peace and conformity but all have proved ineffectual som of our Drs judge nothing can cure our disease but a General Council or supream Authority to whose sentence we should all submit but this besides that it is Popish to grant any human Power for to oblige our consciences against our jugdments in matters of Religion is but an imaginary remedy for a real Evil for it 's not in the Reformation as in Popery in this there is a supream Authority for to convene the Pastors of diverse Kingdoms to a general Council in our Reformation there is none Popery believes its Councils and Popes infallible and therefore they cannot but acquiesce because an infallible sentence leaves no doubt of the Truth but in the Reformation all Councils and human Authority are fallible and consequently their Decisions may be doubted of and we are never certain of the Truth Others judge the remedy of our disease can be no other but Pills of persecution penal laws Acts of Parliament Ordinances of Synods forcing men to conformity but this has proved not only destructive to the peace of the Church but has shockt the very foundation of our Reformation for if we must believe under severe penalties what the State and Ecclesiastical Authority will have vs believe then scripture must be no more our Rule of faith but the state and Church which tells me what I must believe and we must be deprived of the right and power of interpreting Scripture and believing it in the sense we think it to be the true and yet our whole Reformation is cemented and was first raised vpon this Holy Libertie That every one should reade Scripture interpret it and believe whatever he thought was the true sense of it without any compulsion or constraint for to believe either Church State Universitie or Dr. if wee did not judge by Scripture his Doctrin was true If Prudence had as great a share in our Conduct as Passion wee should regulat our future by the effects of our past actions and if wee will cast an eye back to the transactions of later years we will find this compulsion of Mens Consciences has produced but confusion in our Church and fatal disturbances in our State contrarywise never did our Reformation enjoy more peace shin'd with more lustre and held its course with more happiness than when none was molested for his Profession but euery one had libertie to believe and teach what Doctrin and sense each one thought to be the most conformable to Scripture Confider the infancy of the Reformation when God raised Luther to repair the ruins of the Church how of a suddain it spred it self in Germany France Holland Poland Scotland and England and by what means was it not by takeing away all constraint of mens Consciences vsed then only in the Popish Church our blessed Reformers takeing to themselves and giving to others a Holy libertie for to teach and believe what ever they judged to be the Doctrin and true Sense of Scripture tho it should be against the received opinion of the Councils Church Universities and Drs. look into the Reign of Edward the VI. then did our Reformation florish in England and was miraculously propagated by the Liberty of Martin Bucer Cranmer Ochinus Peter Martyr and others in teaching Calvinism Lutheranism Zuinglianism by Scripture as every one vnderstood it Descend to the reing of Queen Marie then the light of the Ghospel was eclypsed because the flock was again popishly compelled to believe not what they judged by Scripture to be true but what the Pope and Church judged was such Com down a step lower to Queen Elizabeths time then the flock recouering that holy liberty for to believe what each one thought was the Doctrin of Scripture the Reformation gained ground our several Congregations lived peaceably for tho Protestancy was establisht the Religion of the Land others were not oppressed nor their liberty constrained by compulsions step down a degree lower to king James his time the Reformation held its course as prosperoussy as in Queen Elizabeths time because mens consciences were not oppressed all Reformed Brethren had full libertie to believe as they pleased tho Protestancy was the Religion of the King look down a step lower to king Charles the first 's reign his Matie carried with a godly zeale of restraining the diversity of opinions begot by the liberty enjoyed in his Predecessors times would by new Laws and Ordinances force the flock to an Uniformity of Doctrin but our zealous Brethren the Presbyterians impatient of any constraint in affairs of Religion and pleading for the Evangelical Libetty of our Reformation for to believe nothing nor vse any Rites or Ceremonies but as each one judged by Scripture to be convenient they covenanted against his Majestie and Bishops and the storm grew to that height that both Church and state were drown'd almost in the blood of our Reformed Brethren lastly looke vpon our Realm as it is at present the symptom◠of disatisfactions which you may read and hear in the Coffie houses in public and privat conversations the sparkle◠of jealousies which appear in our land the Cabals against our gouernment the animositie of deuided parties the murmur and complaints of all what 's all this but the smoke of that hidden fire of zeale wherwith Protestants would force Presbytherians by penal Laws to profess their Tenets Presbyterians exclaim against Protestancy as against Popery Quakers judge both to be limbs o◠Satan Anabaptists look on all three as Children of Perdition and no Congregation would give libertie for to profess any Tenets but its owne in so much that if you consider all well each of our Cōgregations are as severe Tyrants ouer our judgments and consciences as Popery was and our Reformation comes to be in effect but an exchange of one Italian Pope for many English ones for as in Popery we must submit our judgments to the Pope and Church of Rome or be esteemed putrid rotten members and be shut
interpreted by the Pope and CoÌ„ciâ— my Religion must be Scripture as intâ—preted by the Lutheran Church aâ— no other my judgment and Conscieâ— therefore is as much constrained as tâ— of the Papist and our separation frâ— Popery will com to be but an exchanâ— of one slavery for another in thâ— our judgments and Consciences wâ— slaves to the Pope and Councils â— this we are slaves to the Lutheâ— Church We became a Reformatâ— by shaking of the yoke of Popâ— from our judgments and leaving thâ— free for to belieue Scripture as wâ— the assistance of Gods spirit each oâ— best vnderstands it and if we â— continue a Reformation we must â— submit again our judgments to aâ— other but retain that blessed liberâ— we recouered for to belieue the Teâ— of any Congregation I confess this â—bertie is not allowed by any one pâ—ticular Congregation as you obserâ— but you must also grant me that â— allowed taken by the whole bodâ— of the Reformation for in this whoâ— body as it comprehends Protestants Lutherans Presbyterians c. one CoÌ„gregation believes what the other denies and in any of them a man may live with a safe Conscience which you will not denie therefore any man has full libertie for to believe or deny with a safe Conscience the Tenets of any Congregation hence it follows and to my grief I speake it that no particular Congregation be it of England France or Germanie has the true spirit of the Reformation in doting so much vpon their particular Tenets as to thinke they cannot be as well denied as believed and in looking vpon them with so passionat eys as to censure check and force others to believe them you shall see by this discourse that the true spirit of the Reformation is not in any one particular Congregation separatly taken from the rest for each particular Congregation constrains as much as it can all people to believe its own Tenets Protestancy would have vs all to be Protestants and would root Lutherans out of the world as well as Popery Lutherans would if they could draw all to their own Nett Presbytery esteems itself to be the best of all would crush Protestancy if it could This then iâ— the spirit of each particular Congregation a Limiting confining spirit to som particular Tenets with an exclusion of all others but looke on the whole Body of our Reformation aâ— it includes all Reformed Congregations distinct from Popery there iâ— a holy extension of spirit and libertie for to be either Lutherans Presbyteriants Protestans and any thing but Popery and whatever any Congregation may say of an other but all vnanimously agree that the spirit of the Lord is in the whole body of the Reformation since therefore that in this whole Body there is a latitude libertie for to profess divers and oppositâ— Tenets and that each Tenet is believed by one and denied by others we must grant that this holy libertie for to believe or deny any Tenets we please is the true spirit of our holy reformation It 's not therefore to be wisht as you do that I should stick to any one particular Congregation or Tenets for such a restriction is meer Popery and your bemoaning the multiplicity of our Congregations is profane and Popish No it s a blessing of the Lord vpon our Reformation for which we shall never sufficiently thank him that we see it divided into so many Godly branches In the house of my father said Christ there are many mansions Joan. 14.2 Ismael By your discourse you seem to allow that we may with a safe conscience change Religions as often as we please and be to day a Protestant to morrow à Lutheran next day a Presbyterian and so run ouer all Isaac I know you will be startl'd at my answer for J am not ignorant that all men apprehend it to be absurd to change run ouer so many religions but truth must be declared though it may seem a scandal to the Iews and a folly to the Gentils It s therefore the Doctrin of the Reformation that we may with a safe conscience be to day Protestanrs to morrow Lutherans in France Hugonots in Hungarie Antitrinitarians in Poland Socinians ad in London of any Religion but Popery Ismael For shame you fouly imposâ— vpon the Reformation ther 's not anâ— Congregation that teachs such à scandalous and absurd Doctrin Isaac By your favor I loue thâ— Reformation as the apple of my eye and will never yield to any in my zealâ— for its honor and doctrin J am so faâ— from imposing upon it that I will evidence your error in denying this to bâ— its Doctrin and it will appear thaâ— whoever will deny it to be very lawful to change Religions as time and occasion requires must renounce the besâ— and fundamental Principles of our Reformation must impiously condemâ— the practise of our first Reformers Ismael How will you make it ouâ— that this Doctrin is grounded vpoâ— the fundamental Principles of our Reformation wheras there is not onâ— Congregation of ours but abhorrs it Isaac Sr. You may well perceive by the tenor of my discours that J am piously and charitably iealous with each particular Congregation thaâ— my drift is to shew that each of them none excepted swerves from and transgresses against the true spirit and solid Principles of the Reformation as wiâ—l further appear in this discours It s vâ—contestedly true that the Rule of faith of the Reformation is Scripture as the humble of heart assisted with the spirit of the Lord vnderstands it for Lutherans will never admit their Rule of faith to be Scripture as interpreted by the Church of England but as interpreted by themselves nor will England admit Scripture to be their Rule of faith as it is interpreted by the Presbyterians but as interpreted by the Church of England so that the Doctrin of each Congregation is but Scripture as interpreted by them and wheras all these Congregations joyntly compose the whole Body of the Reformation and each Congregation is truly a member of the Reformation the Doctrin of the Reformation coms to be Scripture as each Congregation and person of sound judgment in the Reformation saies the Church of England in her 39. Artic. interprets it This being an vncoÌ„trouled truth what man of euer so sound a judgment but may read to day Scripture as interpreted by the Lutheran Church and judge in his conscience that interpretation and Doctrin to be true consequently he may with a safe conscience profess that Religion soon after he may meet Calvins bookes charm'd with the admirable strength of his reasons and glosses vpon Scripture he may judge in his conscience he is to be preferr'd beforre Luther and so may lawfully forsake Lutheranism for Calvinism then again he hits vpon Scripture as interpreted by the Church of England whose Doctrin ravish's him with that decencie of Ceremonies that majesty of her lyturgie that harmonie of her Hieraâ—chie
in the Catholic Doctrin of the Church of England pag. 103. which is but an exposition of the 39. Articles Our Rule of faith is but Scripture as each Person of sound judgment in the Church vnderstands it Authority is given to the Church and to each person of sound judgment in it to judge in Controversies of faith and this is not the privat judgment of our Church but also of our Brethren of forreign Countries Ismael J confess not only these but many other Drs abet your discourse and the General Vogue of our Reformation is for Scripture as each one vnderstands it but alas you see well that wee can never settle any Religion or Church by such a Rule of faith Isaac You can never settle any but rhis That every man may without leâ— or hinderance believe what he please and why should not this be a good Religion if Scripture as each one vnderstands it be not our Rule of faith if we must be constrained to believe Scripture not as wee vnderstand it but as it is vnderstood by this or that Congregation whâ— difference betwixt vs and Papists They must believe Scripture as interpreted by the Pope and Councilâ— have ever so much light from God be ever so wise and witty you muâ— depose your own judgment aâ— submit to that of the Pope Counciâ— and Popish Church to this pass â— are come also wee must believe tâ— kings supremacie Episcopacy Fâ—gurative presence tho perhaps we dâ— not judge by Scripture it be trâ— Doctrin wee are constrained by Penal laws and Acts of Parliament tâ— believe them as Papists by the Inquisition and why because thâ— Church of England vnderstands bâ— Scripture its true and if you replâ— you do not interpret Scripture sâ— you 'l not be heard you must submiâ— and believe against your judgment and what 's this but plain Popish Tyrany ouer mens consciences Did Luther and Calvin forsake the Pope and Councils for to submit their judgments to any other No but to follow Scripture as each one of them vnderstood it and tho Luther was a man raysed by God and replenisht with his spirit to repair the ruins of the Church yet Calvin did no more submit to him than Luther did to the Pope nor did Zuinglius submit to Calvin but followed his own sense of Scripture nor did Oecolampadius submit to Zuinglius but every one searched the Scripture believed and taught what they thought to be true and thus we became a Reformation of Popery if therefore we will continue a Reformation and walk by the spirit of our first blessed Reformers wee must not be constrained to believe any mans sense of Scripture we must believe whateuer we think to be true and have no other Rule of faith but Scripture as each one vnderstands it Ismael And what then what do you inferr from this discourse Isaac This consequence that wheras no true Child of the Reformation be he of what Congregation you will can justly deny our Rule of faith to be Scripture as any Person of sound judgment interprets it it follows vnauoidably that the Doctrin of the Reformation is Whatever any Person of sound judgment interprets to be the true sense of Scripture and whatever Luther Calvin Beza or any other of sound judgment in the Reformation since its first ryse vntill this day taught to be the true sense of Scripture is to be called and esteemed the Doctrin of the Reformation tho to others of this or that Congregation it may seem to be wicked and scandalous Doctrin And now let me answer to an objection you made against this Principle in our entrance to this discourse you objected that many Papish Drs and Casuists delivered scandalous and base Doctrins which the Papists will not admit to be the Doctrin of their Church tho deliverd by Papish Drs and thence you pretended that the particular sentiments of privat Drs of the Reformation are not to be called the Doctrin of our Church But be pleased to observe the difference betwixt Popery and our Reformation the Rule of faith in Popery is Scripture as interpreted by the Pope and Council or their Church they will admit no other consequently no Doctrin is to be called Popery but what is judged by the Pope and his Church or Council to be the sense of Scripture and if any Dr or Universitie holds any sense contrary to theirs it is to be called the Doctrin of that particular person and not the Doctrin of the Popish Church because their Rule of faith is not Scripture as interpreted by any Person of sound judgment but as interpreted by their Pope and Council But wheras our Rule of faith in the Reformation is Scripture as each person of sound judgment interprets it whatever Doctrin or sense is said by any man to be of Scripture is justly to be called the Doctrin of the Reformation for example Melancton a man of sound judgment great learning and of an vpright conscience taught Bigamy to be the Doctrin of scripture Beza taught the Lords supper might be administer'd in any kind of victuals as well as in bread and wine Calvin taught that Christ despaired on the Cross and suffered the pains of hell after his death why then let all the Bishops and Universities of England condemn this Doctrin let all the Synods of France and Germany decry it the Doctrin will be still of the Reformation because its Scripture as interpreted by men of sound judgment Ismael The heate of your discourse has tyred you and my memorie iâ— sufficiently loaden with what yoâ— have said let me digest it in my privat retirement and wee will meeâ— again Isaac Content carrie with yoâ— these three points which I have proved convincingly first our Rule of faith is Scripture not as interpreted by this or that but by anâ— man of sound judgment secondly iâ— follows hence that the Doctrin of thâ— Reformation must be and ought to be called whatever any man of sound judgment saies is the sense of scripture thirdly it follows wee may change Religions as often as wee please III. DIALOGUE ISMAEL I remember well the summary of your last discourse given me in three points and I find the second to be absurd and repugnant to reason you 'l neuer perswade it tho you have pleaded for it with great energy what if a silly Woman Cobler or other tradesman reade Scripture and giue their sense of it that forsooth must be called the Doctrin of the Reformation and it shall be lawfull for them to believe it against the Doctrin of the whole Church Isaac Do not limit Gods infinit goodness by measuring his mercies towards his Creatures with your narrow apprehensions take notice he saies he has chosen the weake and contemptible of the world for to confound the strong ones I confess vnto you Father that you have hid thesâ— things from the wise and prudent and hast revealed them to the little ones And therefore he choosed poore simple
king himself nor any other did doubt of their Right and now most of our Congregations do absolutly deny any Right in our Clergy to those Rents because they are no Clergy yet none will be so bold as to accuse Henry the VIII of sacriledge for hauing taken the Church Liuings from them for to put them to better vse And why should wee dare say our king would commit any for depriving our Clergy of those Rents believe he can lawfully do it or believe he can not you 'l be still a good Child of the Reformation Believe what you please Ismael This is a ticklish point let 's leaue it to the consideration of our wise and prudent Parliament and be pleased to answer to my doubt how can wee live in peace and tranquillitie in Religion if our Rule of faith be Scripture as each one vnderstands it I remember a discourse started in the house of Lords not many yeares agon by his Grace the Duke of Buckingam he desired to know what was it to be a Protestant wherin did Protestancy properly consist the Bishops who were present looked one vpon an other and whether they feared the difficultie of the question or that for modesty's sake each expected to hear an other speake firstâ— they stood sylent for a whyle at last the yce was broken by one others followed but hardly any two agreed and all that the Duke could gather out of their several answers was that our Rule of faith was Scripture as each one vndestood it and Protestancy nothing but Scripture as interpreted by the Parliament and Church of England whervpon he concluded Wee are these hundred yeares very busy for to settle Religion and for ought I perceive wee are as vnsettled now as at the beginning And truly he had great reason for Religion and faith is nothing else but that sense of Scripture which each Person of sound judgment vnderstands and as it 's impossible wee should all jump and agree in one sense and meaning of the text so its impossible wee shall euer be settled and agree in Religion Isaac The reason of our vnsettlement hitherto and at present is the violent efforts what by persecutions Acts of Parliaments and other oppressions what by Invectives intrigues and cabals of the Church of England to draw all to be Protestants of the Presbyterians to make vs deny Episcopacy and of each other Congregation to force vs to their respective Tenets and whylst this constraint and severity is vsed against mens consciences it s in vain to expect peace or settlement in our Reformed Church but let vs follow our Rule of faith let cach one believe as in his conscience he best vnderstands Scripture let vs all believe what wee please and be permitted so to do and wee shall without doubt enjoy perfect peace and Tranquillity believe you Figurative Presence if you will let the Lutheran believe his Real Presence if he likes it and let me believe no Presence at all if I judge ther 's none why will not you permit me to follow that Rule of faith which the whole Reformation euen the Church of England gives me in her 39. Articles Scripture as each Person of sound judgment vnderstands it To say wee can neuer have settlement in Religion whylst this arbitrary interpretation of Scripture is permitted is to speake like a Papist this the Pope and Papists said to our first blessed Reformers and the Popish Church saies this day to vs that wee ought to submit our judgments to the Church and Councils that wee ought not to believe what sense wee think to be true but what the Pope and Councils propose vnto vs and if Luther and our other Reformers did not do ill in follwing their own sense and interpretation of Scripture against all the world why do you blame me or any other for following their example Ismael When you speake of our Reformation and Congregations I heare you reckon the Arians Socinians and Antitrinitarians among them sure you do not belieue they or such like ancient condemned hereticks were of the Reformation for wee Protestants do believe the Mystery of the Trinity against them and will never own them to be our Brethren Isaac And do not you believe Episcopacy against the Presbyterians som Canonical Books against the Lutherans Supremacy against the Quakers and Infants Baptism against the Anabaptists and yet you own them as your Brethren and godly Congregations of the Reformation or if you will deny them they will also scorn you and say they are more of the Reformation than you are and why will not you own the Arians c. as your Brethren tho you believe the Trinitie against them you say they are old condemn'd Heretiks and does this language becom a Child of the Reformed Church by whom were they condemn'd was it not by the Popish Church which also condemns vs and saies wee are as much Hereticks as they and as wee ought not to be so called and judge the Pope and Councils sentence against vs to be bold vncharitable and injust so wee must say of the Arians Pelagians and others condemn'd by them You saie Protestants will never own them to be their Brethren God forbid the Protestant Church should be so vncharitable to their fellow Christians and so injust to themselves B. Morton as I cited in my first Dialogue as learned a man aâ— the Church of England bred saies the Arian Church is a true Church and will say no less of the others but what need wee the testimonie of any for what reason so convincingly proves They who walk by one and the same Rule of faith are of one and the same Religion therefore Lutherans Protestants Presbyterians and Independents do esteem themselves to be of the same faith and Religion because they all have the same Rule which is Scripture â— each Congregation vnderstands it also notwithstanding the difference and varietie of Congregations in Popery they hold all but one faith as they say because they have alâ— but one Rule of their beliefe whicâ— is their infallible Pope and Church but it 's evident that those which yoâ— call Ancient condemned Hereticks have one and the same Rule of faith with our Reformation for ours is Scripture as each Person of sound judgment vnderstands it without any obligation of holding the sense of it delivered by Pope Church Councils or any other therefore our first blessed Reformers did not care what sense of it the Church or Pope did hold when they began to preach the purity of the Ghospel but each of them interpreted it as he thought fit in the Lord and so purged the Church of many Errors This is the very self same Rule of faith which Arians Pelagians Nestorians and others peremptorily condemned by Rome as Hereticks did follow and walk by each of them read and interpreted Scripture preached and believed what sense of it they tought to be true tho they knew it was against the Doctrin of the Church looking on
that all and each Tenet which J rehearsed in all my former discourses are consormable to our Rule of faith for our Rule is Scripture as each man of sound judgment vnderstands it our Doctrin therefore must be what any Person of sound judgment vnderstands to be the Doctrin of Scripture This is an evident sequele out of that Principle and wheras there is not one Tenet of all those which J rehearsed whether they concern Doctrin or Manners but was judged by the Doctors which J cited for it to be the Doctrin of Scripture it follows vnauoiably that there is not one Tenet of them but is the Doctrin of the Reformation therefore you must be forced to either of these two either to say that our Rule of faith by which such Doctrins are warranted is naught wicked and scandalous and leads to a prostitution of consciences and Manners or that all those Tenets are good sound pious and no prostitution or corruption of our consciences for pick and choose out the Doctrin which you think to be the most wicked and scandalous of all those J rehearsed you cannot deny but that it was taught by the author J quoted for it and judged by him to be the Doctrin of Scripture and if no Doctor hitherto had believed it you or J or som other person of sound judgment may judge it to be the Doctrin of Scripture either of both then you must be constrained to grant or that the Doctrin of the Reformation is not what each Person of sound judgment vnderstands to be the Doctrin and sense of Scripture which is as much as to say that our Rule of faith must not be Scripture as wee vnderstand it but that wee must believe against our own judgment and conscience what others say is the Doctrin and sence of Scripture or you must grant that all and each of those Tenets J rehearsed is the Doctrin of the Reformation tho you or this or that man may judge them to be blasphemies and scandals Ismael J confess our Rule of faith in the Reformation is Scripture as each Person vnderstands it for all our Reformed Churchs with the Church of England inher 39. Articles do giue vs this Rule of faith I confess consequently out of this Principle that wee must not believe what Doctrin or sense of Scripture others judge to be true and orthodox if wee do not ourselues judge it to be such for wee must not be forced to believe against our judgments lastly I confess wee may safely believe whatsoeuer Doctrin wee seriously judge to be Doctrin of Scripture but prouided that such a Tenet or Doctrin be not plainly against Scripture and be not plain and downright impiety and blasphemie Isaac And in case you or the Church of England Rome France or Germany judges a Doctrin to be blasphemous and against Scripture and Luther or Calvin or J or an other judges it is good Doctrin and conformable to Scripture to which judgment must J stand must J believe yours against my Conscience and knowledge or must not J believe my own is it not the Principle and practice of our Reformation that J must believe what J judge in my conscience to be Scripture and not what others judge if they judge the contrarie when Luther began the Reformation did not almost all Christians and the whole Church believe Purgatorie and Prayers to saints to be the Doctrin of Scripture and did not he very commendably deny it against them all because he judged by Scripture it was not will a Presbyterian believe Episcopacy because the Church of England saies its the Doctrin of Scripture no but deny it because himsef judges it is not Ismael It s true each one may lawfully believe what himself judges to be the Doctrin of Scripture prouided he be a godly wel intentioned man humble and meeke in Spirit provided secondly that what he vnderstands to be the sense and Doctrin of Scripture be not absurd and impious in the judgment of all the rest of the faithfull for let a man be euer se learned and godly if he gives an interpretation of Scripture which is denied by all the Church he must not be followed Isaac Your first Prouiso is very good and J hope you will meet no Doctor of all those J quoted for those Tenets which you call blasphemies who was not a learned godly humble and well intentioned man who will be so bold as to deny it of Luther Calvin Beza Zuinglius c. Your second Proviso is not just and in it you ouerthrow the whole Reformation and our Rule of faith for this being as you granted Scripture as each Person of sound judgment vndestands it whateuer interpretation or sense any man of sound judgment vnderstands to be of Scripture he may safely and piously believe it tho all the rest of the world should judge it to be impious and blasphemous otherwise our Rule of faith must not be Scripture as wee vnderstand it but as it is vnderstood by others and wheras no Tenet of all those J rehearsed but was judged to be the sense and Doctrin of Scripture by som of those eminent Drs. I quoted it follows they might have safely believed them and if you or J judge as they did wee may also believe as they did and be still of the Reformation Ismael It 's wicked and pernicious to say any particular Person may believe his own privat sense and interpretation of Scripture if it be judged by all others to be naught and therefore the Church of England prudently and wisely puts a stop and bridle to the extravagant and rambling imaginations of particular Persons they must conform themselves and believe but what the Church judges may be safely believed Isaac Pray Sr. since when is it cōmendable to constrain mens judgments to believe not what each one thinks best but what the Church thinks may be safely believed was this commendable in the beginning of our Reformation when our blessed Reformers began to teach their privat judgments against the Church then establisht if it was then the Church of Rome is to be commended for persecuting and excommunicating our first Reformers and if this was not nor is not commendable in the Church of Rome why is it commendable in the Church of England this is a peece of Popery wherof the Church of England is guiltie and for which all our Congregations are iealous of her be it knowen to you our other Congregations Lutherans Calvinists Anabaptists c. are as truly and godly Children of the Reformation as the Church of England and they will not submit to that Popish tyranny nor suffer any curb to their judgments but will have our Rule of faith to be but Scripture and each one to vnderstand and believe it as he thinks best in the Lord. Ismael J confess other Congregations will admit no such curb nor bridle to their judgments but follow Scripture as they vnderstand it but the Church of England has a
out of heauens gates and suffer Inquisitions persecutions excommunications and what not so among vs you must believe Scripture as interpreted by the Church of England or you are condemned by them you must believe Scripture as interpreted by the Presbyterians or you are accursed by them you must believe as Anabaptists do or you are damn'd by them and not one Congregation among vs but would root all the others out of the world if it could and wee do not feare that danger wherof S. Paul Gal. 5.15 warns vs If wee bite and devour one an other let 's take heed wee be not consumed one of an other giving vs likewise a holsom advice in the same place how to prevent this euil Stand fast in the libertie wherewith Christ has made vs free and be not entangled again with the yoke of bondage The world did groan vnder this heauy yoke in Popery wherin our Rule of faith was Scripture as interpreted by the Pope and Church Scripture was kept from the hand of the flock no man permitted to give or believe any interpretation or sense of it but what the Pope Church and Fathers did approve our reason our judgments our consciences were slaves vnder this yoke vntill that God raised our glorious and blessed Reformers Luther Calvin Zuinglius Beza and others who tooke a holy Libertie and gave vâ— all libertie for to reade and interpreâ— Scripture to believe no Doctrin buâ— what wee judged to be true by Scripture to believe any sense of it which wee judged to be true tho contrary to all thâ— world they tooke for their Rule of faitâ— Scripture and nothing else but Scripturâ— as each one of them vnderstood it thiâ— same Rule of faith they left to vs and â— holy freedom and libertie of our judgments and consciences that any man oâ— sound judgment may hold and believâ— whatever sense of it he thinks to bâ— true This therefore is the scope and end oâ— my following Treatise that wheras ouâ— Rule of faith as J will prove by thâ— vnanimous coÌ„sent of our whole Reformed Church is Scripture or Gods Wriâ—ten Word as interpreted by each persoâ— of sound judgment that wheras bâ— the Principles of our Reformation nâ— man is to be constrained to believe anâ— Doctrin against his judgment and conscience otherwise why were not we left in Popery it is impious tyranâ—cal and quite against the spirit of the Reformation to force vs by Acts of Parliaments Decrees of Synods invectives and persecutions of indiscreet Brethren to embrace this or that Religion that every one ought to be permitted to believe what he please if you think Bigamy to be the Doctrin of Scripture if you think by Scripture there is one Nature and four Persons in God if you think Transubstantiation to be true if you judge by Gods Word ther 's neither Purgatory nor Hell finally whatever you think to be the true sense of scripture you are bound as a true Reformed Child to believe it that it is quite against the spirit of the Reformation to censure oppose or blame the Doctrin or Tenets of any Congregation or of any Doctor of the Reformed Church because that any Doctrin professed by any Christian Congregation whatever the Popish excepted or that ever was delivered by any man of good judgment of the Reformation since the beginning of it vntill this day is as truly and really the Doctrin of the Reformation as the Figurative Presence or kings supremacy is Consequently Protestants are deservedly to be checkt for persecutinâ— Quakers Quakers for murmuring againâ— Presbyterians these for their invectivâ— against Anabaptists and Socinians Aâ— are very good and you may lawfully according the Principles of our Reformâ—tion believe them or deny them This Evangelical libertie of believinâ— any thing which we judge to be the senâ— of scripture tho all the rest of the worlâ— should judge it to be a blasphemie the most distinctive sign of the Refoâ—mation from Popery for Papists are thâ— Children of Agar the slave they livâ— in bondage and constraint to believe at Doctrin which the Pope and Church prâ—poses to them and if a learned man â— vniversity should judge it to be contraâ— to Scripture he must submit his judgment to that of the Pope or be coâ—demn'd as an Heretic in our Reformâ—tion wee are the Children of Sara tâ— Free our Rule of faith is Scripture â— each Person of sound judgment in thâ— Church vnderstands it if wee do nâ— like the Doctrin of the Pope Church â— Council wee may gainsay them all anâ— hold our own sense of Scripture â— enjoy the Prerogative of Rational creâ—tures we are lead by our own reason which God has given vs for our conduct and are not like Beasts constrained to follow that of others Wee follow the Rule given vs by S. Paul Rom. 14. He who eates let him not despise him who does not eate and he who does not eate let him not despise him who does eate for God hath received him that 's to say he who believes let him not check him who does not believe as he does and he who does not believe let him not blame him who does believe but let each one believe or not believe as he thinks best in the Lord This holy libertie and freedom is the Spirit of God for where the Spirit of God is there is libertie 2. Cor. 3. saies the great Apostle The Lord inspire to our Parliament that now sitâ— vpon a perfect and new settlement of Gouvernment and Religion to follow the footsteps of our first renowned Reformers to enact that there may be no other Rule of faith but that which we received from our Reformers and which is laid down for vs in the 39 Articles of the Church of England that is Scripture as each one best vnderstands it without regarding the judgment sense or interpretation of any but the pure Word of God as we vnderstand it and to enact Penal Laws against any so bold and vncharitable as to censure or blame the Tenets of any Congregation be it Lutheranism Presbyterie Arianism Judaism or Paganism or any Doctrin whatever that any man of sound judgment thinks in his conscience to be the sense and Doctrin of Scripture Three things make me hope that this Treatise will be wellcom to the well inclined and pious Reader of our Reformed Church first that there is not one author quoted in this booke but our own Doctors learned and godly Children of the Reformation and this J observe that my Reader may know ther 's not a Jot of any Doctrin heer but what is of the Reformation and also advertise our Writers and Schoole men how much they discredit our Reformed Church by makeing so much vse of Popish Drs and Bookes in their Writings as if wee had not great and learned men of our own if wee looke into our Bishops and Ministers libraries wee shall meet but books either of confessedly Papists or strongly suspected of Popery and you shall hardly
Man servant or her neighbour which Doctrin they say is come to the eares of our London Sisters and he gives the like libertie to the husbands if their Wyves be pettish and humorsom If the husband saies he cannot correct the humorsomness of his wife he may imagin she is dead and may marry an other because it s not in the powâ—r of a Man to live without a Woman nor in hers to live without a man Isaac This is Scripture as interpreted by Luther and consequently must not be denied to be the Doctrin of the Reformation nor can any of our Reformation be justly punisht or blam'd for practising it if he judges by Scripture it be true as Luther did for this is our Rule of faith But Luther never gave this libertie but vpon condition that the husband or wife should first make their complaint before a Magistrat for to have a redress of their injurie and discontent but this condition seems too combersom to the modestie of our sisters they do noâ— submit to it but do themselves justice without any address to the Magistrat I know also that not only Luther but Bucer Melancton Ochinus Musculus and Calvinâ— do teaâ—h that a Man who finds his wife in Adulterie may cast her of by Divorce and marry an other and our french synods have ordered thiâ— Doctrin to be put in their Ecclesiastical Disciplin so that its the Doctrin of Scripture as interpreted by these Persons of sound judgment and consequently of the Reformation you may therefore believe and practise it our Sisters particularly our Ministers wyves were much alarm'd at this Doctrin and say its à damnable Heresy believe as you please Ismael Does not Luther say itâ— impossible a yong man of 20 years can liue without a woman or a yong maide of 18 years without a manâ— whereby all Parents may believe their Daughters of that age are defiled if not preferr'd in due time sure you will not say this is the Doctrin of the Reformation Isaac And who doubts but thaâ— its the Reformed Doctrin Scripture as interpreted by so sound a judgment the contrary Doctrin is also of the Reformation and you may believe it because our glorious Queen Elizabeth dyed a Virgin and it s credibly reported som few fellows of Oxford and Cambridge liue continently Ismael But what do you think of a Child Christen'd in Popery by a Monk or a Fryar ought he to be Christen'd again in our Reformation and what if a Popish Priest or Fryar did becom of our Reformed Church can he lawfully marry wheras he made a vow of Chastity Isaac As to the first Quere it s the Doctrin of the Reformation declared by many french Synods and recorded in their Ecclesiastical Disciplin that he must be Christen'd again because the first baptism was Null it s also the Doctrin of the Reformation declared by the Church of England and many Synods of France that the first Baptism is sufficient and valid believe which you please It 's also the Doctrin of the Reformation that Infants baptism is not at all needfull nay nor Lawfull say the Anabaptists so saies Calvin Zuinglius Beza and many others it s likewise the Doctrin of our 39. Articles and our holy Synod of London that Infants baptism is lawfull and needfull Believe which you like best both are of the Reformation As to the second Quere it s the Doctrin of the Reformation that Priests and Fryars are obliged to the vow of Chastity which they made in Popery and cannot marry this is the Doctrin of many of our Brethren and particularly of Hooker Marloratus Budellus and Couel who say the Papish vows of Pouertie Obedience and Chastitie are commendable and ought to be kept You may also believe this is wicked Doctrin and that they may take wyues notwithstanding their vow of Chastitie as well as Benefices notwithstanding their vow of Pouertie believe which you please both Doctrins are of the Reformation but the best is to say they can marry for if marriage and benefices were denied them no Priest or Fryar would euer embrace our Reformed Doctrin We know our great Zuinglius himself would not at all preach the Ghospell vnto the Suitzers vntill that he presented a petition for himself and his companions all Priests and Fryars extant yet in his 1. Tom. pag. 110. and obtained the contents of it which was to have Wyves Nor can wee doubt this to be the best Doctrin wheras Luther Beza and almost all our other Reformers were Priests and Fryars and the first step they gaue in the Reformation was to Marry the Papists and som weake Brethren were much scandalized at Luthers marriage and Erasmus his rallerie vpon it was much solemnised Luther yesterday a Monk to day a husband and next day à Father because that honest Cate Boren his virtuous Bride was hapily delivred of a louey Boy eight daies after he married her but the Servant of God did not regret the action which proues that he judged by scripture it was very lawfull V. DIALOGUE ISMAEL You know I have been born and bred in our holy Reformation and a Church of England man you tell me I may believe this or that and whateuer I please I would gladly settle once for ever and resolve what J may and ought to believe and not to be euery day carried away with euery wind of Doctrin let me to that purpose propose vnto you and hear your resolution of som doubts What do you think have not wee a Church on earth establisht by Christ wherin wee are to live and serve him and believe her Doctrin Isaac J will giue you no other instruction nor answer but the pure Doctrin of the Reformation which when you have heard you may determin as you like best what religion to embrace but know this that after you have determin'd with yourself to believe this or that you may with a very safe conscience alter that resolution next day after and believe the quite contrary to what you resolved to believe if vpon better consideration you thinke the contrary to be true this is the libertie of the holy Reformation as J proued in my first Dialogue As to your present doubt J answer it s the Doctrine of the Reformation that it was Jesus Christ the son of God who establisht the Church you may believe it therefore It 's also the Doctrin of the Reformation that it was not Jesus Christ the son of God who establisht the Church that this is the Doctrin of our Reformation its apparent for its Scripture as interpreted by Ochinus a man of sound judgment whom all Italy could not match saies Calvin in whose presence England was happy and vnhappy in his absence saies B Bale Ochinus speakes thus Considering how the Church was establisht by Christ and washt with his blood and considering again how it was vtterâ—y ouerthrowen by Papacy I concluded that he who
taught expresly by Urbanus Regius Bucer Zuinglius Melancton Luther the Common Prayer book in king Edwards time printed 1549. and many others of our learned Drs and what can you call more properly the Doctrin of the Reformation than what such men teach to be the Doctrin of scripture And tho our Brethren Quakers Anabaptists Presbyterians and Protestants judge Prayers to Angels and Saints to be nothing else but Popery yet our Common Prayer booke has the same Collect or Prayer to Angels in S. Michael's day that the Popish Mass Book has and desires that the Angels may succour and defend vs on earth and prayers to and intercession of Saints is taught by Luther Bilneus and Latimer quoted by Fox and consequently its the Doctrin of the Reformation Ismael If all these Popish Articles may be safely believed by the Reformation and be the Doctrin of our Reformed Church as well as of Popery what difference then betwixt vs and Popery or why are we called a Reformation of Popery or why did wee separat from them Isaac J have told you already that our difference from Popery is not because wee must deny what they believe for wee believe as well as they the Unity and Trinity of God the Jncarnation of his son c. but in this that the Papists believe because the Pope and Church saies this is true revealed Doctrin but wee believe not because any Church Pope or Doctor saies so but because wee ourselves judge by scripture it is so for if a Papist did say I do not believe this is a revealed Truth because the Pope and Church saies it is but because I find by scripture it is he would be no Papist believe then whatever Doctrin you will either Popery Iudaism Protestancy Arianism or what else you please provided you judge by scripture it is true and that you believe it not because this or that Church Congregation or Drs believe it but because yourself judges it to be true you 'l be a true Child of the Reformation And this is the reason why wee are called a Reformation and why wee separated from them because they would haue vs take for our Rule of faith Scripture as interpreted by them and believe not what wee judge to be the Doctrin of Scripture but what they judge and this is also the Reason why Ptesbyterians are jealous with the Church of England why Anabaptists forsake Presbyterians why these are forsaken by Quakers because each one would haue the world judge as they do and persecute and trouble one another which is quite against the Spirit of the Reformation for wher as our Rule of faith is no Church Congregation or man but Scripture as each one vnderstands it it follows that by our Principles every one must be permitted to believe whatever he pleases and by so doing he will be a true Child of the Reformation Ismael The Church of England nor any of our Congregations will neuer believe any of those Popish Tenets Isaac The time may come that they may believe them all and be still as good Reformeds as now they are for if the Pope and his Church should to morrow deny and excommunicat those Tenets which now they so stedfastly believe and I hope they will som day then it would be a pious and virtuous action in all Reformed Children to believe them all as much as now they deny them and let vs pretend what other reason wee please but it s very certain that the strongest reason wee can haue to deny those Articles is because the Pope and his Church believes them and consequently if the Popish Church would but deny them wee might and ought to believe them you will think this a Paradox but listen to our Apostolical and Divin Luther If a general Council saies he did permit Priests to marry it would be a singular mark of piety and sign of Godlyness in that case to take Concubins rather than to marry in conformity to the Decree of the Council I would in that case command Priests not to marry vnder pain of damnation And again saies he if the Council should decree Communion in both kinds in contempt of the Council I would take one only kind or none See these words of Luther quoted by our learned Hospinian and Jewel and see it s not only my Doctrin but of great Luther that in case the Pope and Council deny all the Tenets they now believe wee may and it will be a pious godly action to believe them and make as many Acts of Parliament for them as now wee have against them But what 's the matter me thinks you become pale som thing troubles you speake what i st Ismael It 's the horror J conceive against your discourse my countenance cannot be in a calm when my mind is in such a storm and confusion pursue no more you said enough that J should curse the day J haue euer seen you or heard that which you call Holy Liberty which is but a prostitution of Consciences a profanation of all that is sacred and an open gap to all impiety in Doctrin and manners but J hope the Lord has giuen me that profound respect and attache to our holy Reformation that I shall not be beatten from it by all your engines able to inspire a contempt and hatred of it to any weake Brother for who would liue a moment in it if such impious Tenets such sandalous and blasphemous Doctrins were of it or were vnauoidable sequeles out of its principles No No the Principles of the Reformed Church are sound and Orthodox and no Doctrin can follow from them but what 's pure and true Isaac Let me tell you J have as tender a loue for the Reformation as you and J will maintain the holy Libertie J assert cannot justly be called a prostitution of Consciences for you dare not deny but this is an Orthodox and sound Principle that our Rule of faith is Scripture as â—ach Person of sound judgement vnderstands it that it is lawfull for each person of sound judgment to reade it to giue his judgement of the true sense of it and to believe and hold that sense of it which he thinks in his Conscience to be true is there any prostitution of Consciences in this Doctrin or is it not the Doctrin of our Reformation Ismael All this in true the prostitution of consciences leyes not there but in the scandalous and blasphemous Tenets which you pretend that follow out of that Rule of faith Isaac But you wrong the Reformation in calling such Tenets blasphemies and scandals for since our Rule of faith is Scripture as each Person of soud judgment vnderstands it if this Rule of faith be good and sound if it be religious and holy any Doctrin that is conformable to this Rule must be good sound religious and holy this being our Rule of faith and manners it s cleerer than day light
reverent regard for the sense and interpretation of it given by the Primitive ages Fathers and Councils and that wee prefer before the privat interpretations of particular Persons Isaac And just so saied the Popish Church to Luther and our first blessed Reformers and if that had been well dâ—n wee should have had neither Protestancy nor any other Reformation but you confess at least that the Rule of faith in all other Congregations is but Scripture as each Person vnderstands it and each person may consequently believe his own sense of it and deny the sense of any other if he does not like it then you must confess that in all other Congregations except the Church of England any Reformed Child may believe any sense and Doctrin which any Person of sound judgment judges to be Scripture if himself likes it tho all the rest of the world may think it naught and wheras you cannot deny but that all and each Dr. quoted by me for those Tenets which you call blasphemies were sound and able judgments you must confess that it is a necessarie sequele out of their Rule of faith that in all other Congregations they may piously and safely believe all those Tenets and be still true Children of the Reformation Ismael J confess if they speake coherently and stand to their Principles they may believe them safely but as J hate those blasphemous Tenets I abhorr and detest also that Principle and Rule of faith of other Congregations from which such Tenets are vnavoidable sequeles Isaac Good Ismael you forget what you have hitherto all along avowed and you are quite astray from the Doctrin of the Reformation you have often granted me that our Rule of faith is Scripture not as this or that Congregation Doctor or Church but as each Person of sound judgment vnderstands it and now you tell me you hate and detest that Rule because that out of it there follow strange and blasphemous Tenets you say the sense and interpretation of the primitive ages Church and Fathers must be prefered before the interpretation of any privat Person or Congregation and what think you of our whole Reformation and particularly of our 39. Articles of the Church of England which allow no other Rule of faith but Scripture as each person of sound judgment vnderstands it what say you of Luther Calvin Beza and the rest of our first Reformers who preferred their own privat sense and interpretation of Scripture before that of the whole Church what say you to the Presbyterians who preferr their own sense and interpretation of the Bible before that of the Church of England what say you of all the Congregations of the Reformed Church each one of which holds its sense and Doctrin of Scripture different from all the rest I grant there ought to be a respect for the judgment and interpretation of the Text given by the Primitive Church and Fathers but if a Doctor or man of sound judgment replenisht with Gods Spirit reades Scripture with an humble heart and pure intention and judges by it that Bygamy is lawfull that there is no Mystery of three Persons in one Divin Nature that Christ despaired on the Cross c. tho these Doctrins be quite against the judgment of Fathers Church and Councils he may believe them and be still a true Reformed Child because he follows our Rule of faith and if he must deny these Articles because others decry them then he must go against his own judgement and conscience for to conform himself to them and his Rule of faith must not be scripture as each man of sound judgment vnderstands it but as the primitive Ages Church and Councils vnderstand it and this is Popery Ismael Prethy friend Jsaac let 's give ouer all that your discourse drives at by what J can perceive is either to beate me from the Reformation by shewing me the absurdity of its Rule of faith or oblige me to believe scandalous and blasphemous Tenets as necessary sequeles out of that Rule I am à Child of the Reformation and never will be otherwise Isaac The Lord who is the Searcher of hearts knows you misconster my intentions how can you say I inteÌ„d to beate you from the Reformation do not J insist and persuade you to stick fast to its Rule of faith and acknowledge no other but Scripture as you vnderstand it how can you say J oblige you to believe fals and scandalous Tenets to the contrary J advise you not to believe them if you judge by scripture they are fals and scandalous what my discourse drives at is that you should not censure blame or call any Doctrin blasphemous scandalous fals or heretical Popery excepted for tho you judge by Scripture it is not true an other will judge it to be the true sense and Doctrin of the Text and if he does he may with a safe conscience believe it and ought not to be blamed by you or any other for believing it if you do not like that Doctrin do not believe it but let the other believe as he judges by Scripture he may and let every tub stand on its own bottom Ismael Once more I besech you give ouer J will not discourse any more with you Isaac Nay Deare Ismael I see you are troubled and I will not leaue you in that perplexitie be pleased to listen to three points I will propose vnto you and you 'l not miss to find satisfaction in either of them Ismael Let 's heare them Isaac Will you believe Scripture as it is interpreted and in that sense which the Church Councils and Fathers propound vnto you Ismael J will not be obliged to that for I may judge by Scripture that sense and interpretation of it to be fals and erroneous and I will not be obliged to believe any thing against my judgment and conscience that is Popery Isaac That 's well in so much you follow the footsteps of Luther Calvin and our other fist Reformers who would not believe what the Church believed in their tyme nor regarded not what the Papists alleadged out of the Councils and Fathers against them because they held themselves obliged to believe Scripture as they vnderstood it and not as it was vndestood by others Will you then believe Scripture in that sense and interpretation which yourself judges to be true tho the Church Councils and all other Congregations judge it to be fals and erroneous and give the like libertie to all others Ismael That 's dangerous for it would follow that any man might believe without check or blame the greatest blasphemies imaginable if he judges them to be the sense of the Text. Isaac Why then since that the first does not please you for feare of constraining your judgment Papist-like and the second displeases you for the scope it gives for to believe any thing or nothing your best way will be to lay Scripture asyde wheras Christ has forgot or neglected to appoint vs som