we could punctually explain it and many of our Divines have already abundantly and often spent their studie and labour in it Wherefore we refer to the serious consideration of all Christian and pious hearts Whether men have cause and ground to judge and condemn us as Hereticks We for our part are assured that what hath not been for the first Christians necessary unto salvation in so many hundred yeers without which so many thousand Martyrs and so many millions of Christians are piously departed out of this life that cannot be also necessary for us in these last times and we may live and die as religious Christians without it For we need not any other Faith or Religion besides that wherein the Apostles and the Primitive Christians lived and died We have with them obtained like precious faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.1 The old Commandment which they had from the beginning 1 Joh. 2.7 The great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Heb. 2.3 The Faith which was once delivered unto tae saints Jude vers 3. And this is the true Catholike What is to be true Catholike or the Universal Christian Faith which hath been at all times especially in the Primitive times and as long as we stand fast to it we are indeed the true Catholike Christians Whereas those that adde thereunto any new Doctrine of Faith and Life as necessary which in the Primitive Church was not in use though they bear and boast of the Catholike name yet they are not true Ancient Catholike Christians but New-Catholikes which are equivalent with Vn-Catholikes And that Church which by its own Command imposeth such Doctrines and Traditions as necessary unto salvation though Christ had not commanded but rather forbidden them by his Apostles and yet will condemn and persecute other Churches doth thereby discover it self not to be a true Christian but rather Anti-Christian Tyrannical Church Which also hath need to stand in fear of the Apostolical curse If any man preach any other Gospel unto you though an Angel from heaven then that the Apostles have preached unto you let him be accursed Gal. 1.8 9 And if any man shall adde unto the Word of God God shall adde unto him the plagues that are written in it and if any man shall take away from the Word of this book God shall take away his part out of the book of Life Rev. 22.18 19. But we hope that all understanding and conscientious men and such as love Truth and Peace amongst the Romane Catholikes will beware of this malediction and taking seriously to heart this Declaration of ours abstain hereafter from presumptuous judging and condemning us as Hereticks much lesse persecute us with Fire and Sword and Losses of our Goods and Honours as hitherto they have done which certainly doth not proceed from the Spirit of Christ but undoubtedly from the Devil who is that Arch-lyer and Murderer Of which the Apostle also doth faithfully warn us and especially the Romane Church lest it might imagine some special priviledges before others Those that are weak in faith receive you but not to doubtful disputations judge not their thoughts Who art thou that judgest another mans servant To his own master he standeth or falleth But if this warning will do no good to them certainly the other shall at length be fulfilled in them Be not high minded but fear For if God spared not the natural branches the City and Church of Jerusalem take heed lest he also spare not thee Behold therefore the goodnesse and severity of God On them which fell severity but towards thee goodnesse if thou continuest in his goodnesse otherwise thou also shalt be cut off Rom. 11.21 22. CHAP. V. That the Lutheranes have no ground to judge the Reformed Churches to be Heretical WHat we have spoken now of the Romish Church concerning its judging and condemning us the same we may partly well say of the Lutherans which indeed together with us have protested against this judging and condemning of Papists in the forenamed points of controversie and yet no lesse although in fewer points from whence also the Evangelical Churches and estates generally all are called Protestants do judge and condemn our Churches or Teachers as hereticks under the most-odious mens names who neverthelesse rely not upon any man but upon the Nature Word and Doctrine of Christ To whom according to the aforesaid Apostolical Rule we may make appear yet more plainly then to the Papists that they have no ground thus to judge and condemn us and the doctrine of our Church and Worship The principal points of Controversies betwixt Lutheranes and Reformed Protestants 1. In Ceremonies For in the first place what concerneth some controversies about Ceremonies both of their and our worshipping of God as that we use not in the holy Baptism the exorcism or conjuring of the devil to come forth out of the infants or young children because we do not hold them either spiritually or corporally possessed by the devil although they naturally are born in Original sin and we have no warrant to cast the devil out of them by such conjuring and therefore do justly abhor from taking therein Gods holy Name in vain That we have no such Images in our Churches which by their own confession are abused in Popery unto Idolatry but rather approve and justifie the taking away of them if it be done by Christian Magistrates in an orderly way after the example of the Kings Hezekiah and Josiah That also in the holy Communion we use not the Hosties or Wafers but ordinary nourishing bread and observe the breaking of it how can they judge us therefore whereas they themselves hold their Exorcism Images Hosties not even absolutely necessary nor the breaking of the bread in it self erroneous but onely to be adïaphora indifferent things Although we for our part do not account them absolutely indifferent matters but in some regard necessary partly because of Gods command partly because of the example of Christ the Apostles and the Primitive Apostolical Church At least for our selves who should sin if we should against our consciences use the Exorcism or the Images or without any urgent cause omit the breaking of the bread Yet since we judge not nor condemn according to the above-mentioned Apostolical Rule those that do not judge the breaking of the bread necessary but give way to their pretended liberty It were fit they also should not condemn us therein but to impart to us so much freedom that we may herein follow the example of Christ which we may do more safely and without any sin as we likewise permit them to omit it and in stead thereof to follow the example of the Papists In like manner that we in our Catechism punctually retain all the Commandments as they are set down Exod. 20. Deut. 5 and do not omit 2. In the Doctrine
each impartial and unpassionate man may easily comprehend How farre we judge the Papists First that we for our part not only ought but are bound in conscience to judge and determine thus far of their Doctrine and Religion yet not with the intent that we should attribute unto our selves or to our Churches any jurisdiction or power over other Churches or persons and their Consciences or constitute our own spirit to be judge in matters of Religion as the Papists do charge us withall or that every Idiot or Ignorant may and can judge of Theologicall Controversies But only that we each of us for himself and his own Conscience must judge and discern Judicio discretionis as far as God through his spirit hath endued him with knowledge of his word what we apprehend to be consonant or repugnant to the Word of God truth or falshood good or evill light or darknesse and consequently what for to avoid our own damnation we beleeve for our selves or not beleeve confesse or deny or also set by as uncertain and doubtfull and in one word what we must do and avoid for our salvation Which judging and determining no man let him be never so simple and unlearned and of what Religion soeveâ— can be hindred and refrained from because no man even amongst the Papists themselves can or shall receive or reject any Religion for himself but he judgeth partly of it and hath his reasons and grounds why he doth imbrace or reject it though in his sentence and decision he may judg aright or wrong build upon good or evil grounds upon the Word of God or the words of men which either will make for his own salvation or damnation as the Apostle saith in the precedent verse That every one shall give an account for himself Wherefore we shall also alwayes be ready to give an answer to every man that asketh us a reason of the hope that is in us with meeknesse and fear The true cause of the modern Ecclesiasticall Schisme and separation is to be imputed to the Romish Catholicks having a good conscience 1 Pet. 3. v. 15.16 Secondly that also the cause and occasion of the Schisme and Separation of the Protestant Churches from the Romish is not properly to be imputed to the Protestants but to the Roman-Catholicks yet not to the whole Romish Church but principally to the Popes and their Prelates who have their dominion over the Romish Church and those Divines whose advice and doctrine they follow Yea that We are not those who separate and with-draw our selves from the Catholick Church but the Papists are they who first by un-Catholick additions of new Doctrins and Traditions are fallen away from the true Ancient Catholick Apostolicall Church and withall reject and separate themselves from us by their un-Christian condemning and persecuting us as Hereticks And not only us but all other Churches of the whole world which are not subjected to the See of Rome viz. the Grecian Russian Armenian Georgian Aethiopian c. wherby neverthelesse the Romish Church by pretending to be the Universal Catholick Church on earth and excluding all others from it hath separated it self from all other Churches in the whole world like as in fromer times the Donatists in Africa and is also become a right Schismaticall Sectary Church Wherefore also we must of necessity separate our selves from it both for its un-Catholicall superstitious Doctrine and Religion lest we make our selves partakers of it and also for its un-Christian Tyrannical judging because we may not be tolerated amongst them but are utterly rejected by them to the end that we may remain united with the true Catholick Church in the Univerall Christian Faith and brotherly charity in Christ Wherunto we are so often and earnestly exhorted in the Word of God Come out of her my people that ye be not partakers of her sins Revel 18. v. 4. Come out from amongst them and be ye separate saith the Lord and touch not the unclean thing and I will receive you 2 Cor. 6. v. 17. Take heed and beware of the leaven Mat. 16. v. 6. Keep your selves from Idols 1 Joh. 5. v. 21. Flee from idolatry 1 Cor. 10. v. 14 c. Thirdly that herein also we do not proceed against this Apostolick rule but therfore rather separate our selves lest we may offend and scandalize the consciences And first our own Conscience which needs must be grievously offended if we should against our Conscience adhere to such a Doctrine and Religion whereof not only we have no certain ground from the Word of God but acknowledge it to be repugnant to it and superstitious whereby we should separate us from God himself by reason we wilfully forsake and deny his Word and Ordinance for if it be damnable for them to proceed against Conscience when they do erre or yet doubt as the Apostle teacheth Rom. 14. v. 23. How much more then when it is sufficiently and evidently warranted and convinced by the Word of God Then secondly the Consciences of our brethren who acknowledge with us such errors and abuses of the Popish Doctrine and Religion to whom we should give a very grievous offence if we dissembling against Conscience would also by our example mis-lead them against Conscience to the like hypocrisie and superstition Thirdly the Consciences of the erring themselves who do not acknowledge the errours as yet and whom we would by our example confirm in their Idolatry and abuses and consequently in their uncharitable excommunications and persecutions of the true beleevers and therewith make our selves partakers of their sins whereas we should rather labour to bring them to knowledge as much as lies in our power And although we upon these most urgent and solid reasons must be separate from the Romish Church in the Communion of their exterior Congregations Yet we are inseparate and undivided in those things wherein they agree with us in the Primitive Apostolicall Christianity as hath been said heretofore and remain with them as far united both in the Doctrin of faith and in the duties of Christian charity as much as we with safety of our Consciences may discharge towards them or they will but accept of us Fourthly Because not onely particular men and teachers but also whole Congregations yea whole people and nations unanimously agree in the knowledge and rejecting of such erroneous Popish Doctrin and Worship That the Protestant Churches had good reason have been bound in Conscience to reforme themselves It doth follow by all this without any contradiction that they have had good reason yea have been bound in Conscience and by vertue of their Function to purge their Churches from such Popish leaven and to reform them according to the word of God though the Popes of Rome or the Romish Church with their Dependents will not condescend at all to such Reformation but Anathematize Excommunicate oppose and destroy it to their utmost power seeing it cannot be maintained under any
credere debeamus Id. de Praesc c. 7. Adversus universas hereses jam hine praejudicatum sit id esse verum quodcunque primum id esse adulterum quodcunque posterius Id. contr Praxean c. 2. Si solus Christus audiendus est non debemus attendere quid alius ante nos faciendum putaverit sed quid qui ante omnes est Christus prior fecerit Neque enim hominis consuetudinem sequi oportet 〈◊〉 Dei veritatem Cypr. Ep. 63. Si ad Divinae traditionis caput originem revertamur cessat error humanus Vt si vitio interrupti aut bibuli canalis effectum est quò minus aqua jugiter flueret ad fontem pergitur Ita si in aliquo mutaverit vacillaverit veritas ad originem Dominicam Evangelicam Apostolicam traditionem revertamur inde surgat actus nostri ratio unde ordo origo surrexit Id. Ep. 74. Ea facienda esse quae scripta sunt Deus testatur Si ergò aut in Evangelio praecipitur aut in Apostolorum Epistolis aut in Actibus continetur c. observetur divina haec Sancta traditio c. Quae ista obstinatio est quaeve praesumptio humanam traditionem divinae dispositioni anteponere nec animadvertere indignari irasci Deum quoties Divina praecepta solvit praeterit humana traditio Id. Ep. 74. Quod Stephanus Episcopus Romanus dixit Quasi Apostoli hoc posteris tradiderint plenissimè vos respondistis neminem tà m stultum esse qui hoc credat Apostolos tradidisse Firmilianus ad Cypr. Ep. 75. Eos qui Romae sunt non ea in omnibus observare quae sint ab origine tradita frusta Apostolorum autoritatem praetendere scire quis inde potest quod circa celebrandos dies Paschae circa multa alia Divinae rei Sacramenta videat apud illos aliquas diversitates Ibid. Inter haec fidei naufragia coelestis patrimonii jam penè profligatâ haereditate tutissimum nobis est primam solam Evangelicam fidem confessam in Baptismate intellectamque retinere nec demutare quod solum acceptum atque auditum habes bene credere Hilar. ad Constantium Ecclesia Christi quae habitat bene in toto orbe Ecclesias possidens spiritus unitate conjuncta est habet urbes Legis Prophetarum Evangelii Apostolorum non est egressa de finibus suis id est de Scripturis sanctis sed coeptam retinet possessionem Vos autem ô Haeretici non in Scripturis sed in vicinia Scripturarum domum vestram jam non risu sed planctu dignam lacrymis construxistis Hierony 1 cap. Mich. Quae absque autoritate testimoniis Scripturarum quasi traditione Apostolicâ sponte reperiunt atque confingunt percutit gladius Dei Id. in cap. 1 Hagg. In Catholica Ecclesia magnoperè curandum est ut id teneamus quod ubÃque quod semper quod ab omnibus creditum est Hoc est etenim propriè veréque Catholicum quod ipsa vis nominis ratióque declarat Vincent Licin Commonitor 2. cap. 3. Annunciare aliquid Christianis Catholicis videlicet ut partem Evangelii ad salutem necessarii praeter id quod acceperunt ab Apostolis nunquam licuit nunquam licet nunquam licebit Et anathematizare eos qui annunciant aliquid praeterquam quod semel acceptum est nunquam non oportuit nunquam non oportet nunquam non oportebit Id. cap. 14. ex Gal. 1.9 But if they by the Catholike Church do not understand the Universal Church at all times but onely the Modern Church or which hath been in these last hundred yeers yea if they do not comprise the Modern Universal Churches of all Christian Nations not those in Greece and others in the East but onely mean the Romish Church and not the whole Romane Church neither or those that call themselves Romish in France Spain and other places but onely the Pope and the Prelates of the Romane Church for this is properly the Church Ecclesia representativa to which the absolute power and decision in matters of Religion is ascribed not to the Laicks yea not to the common Ecclesiasticks Then ask we further this question How and wherewith they will convince our Consciences that whatsoever this Church which is to say The Pope with his Prelates teacheth and ordaineth must therefore be necessary to salvation and even in those things whereof they confesse themselves that God hath not commanded them in his Word neither have been taught or ordained thus in the Primitive Apostolike Church Whereas we may rather demonstrate that God hath plainly ordained the contrary in his Word that we should not adore and worship the Images that we should not call upon the Creatures that we all that eat of the Bread of the Lord shall drink also of the Cup c. And yet notwithstanding Gods Ordinance shall we be obliged to believe and obey the Doctrine and Tradition of this Church to the hazard and danger of our salvation And that onely upon its bare word because it boasteth that it cannot erre and that it applieth every thing to it self which is spoken of the Catholike Church or of the Apostle Peter in the Scripture Pray what is this else but to exalt the Church or the Pope under the name of the Church above God and his Word May we not rather say to them with Peter Act. 4.19 Whether it be right in the sight of God to hearken unto you more then unto God judge ye Being our Lord Jesus Christ hath exempted us from the necessitie of the Mosaical Ceremonial Law how much more then from such humane Traditions which under the name of Peters Successors or of the Church are urged as a necessary Point of the Christian Religion either without any warrant from Gods Word or against it By all which I hope it doth sufficiently appear that the chief controversies betwixt the Romane Catholike and our Churches concern not any new Doctrine which we have introduced on our side nether the true Primitive Catholike doctrine which since Christ and the Apostles hath been professed with one accord of the Primitive Church for this very same we are ready and willing to receive in every point yea we have received it already and wish nothing more but that the Romish Church might adhere closely to it without any addition But that the whole dispute and difference is meerly concerning such Doctrines and Traditions of the Modern Romane Church whereof the Primitive Church since the Apostles times in the first Three and Four hundred yeers and more either knew nothing at all or hath taught and practised the contrary or though it hath made use of some such ceremonies and observations yet held them no ways for necessary Points of the Christian Religion unto salvation but onely as free exercises of devotion which afterwards neverthelesse have been converted into maifold abuses against their first intention as
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
far the Reformed Churches ought or are bound to judge the Lutherans in their Doctrine and Religion or to separate themselves from them or to reform them XII Whether or how far we may judge or condemn the persons in matters of Religion Imprimatur Joseph Caryl AN Apostolical Direction What and how far we ought to judge and not to Judge in matters of FAITH DOCTRINE and RELIGION ROM 14. Verse 13. 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 The First Part. CHAP. I. Of Judging in general THe love and charity we owe unto our Neighbour Which are the true works of Charity if we desire that God may shew mercy unto us doth not onely consist in those works of Charity specified in Matth. 25. To feed the hungry to give drink to the thirstie to clothe the naked and to comfort and relieve our neighbour especially such as professeth himself a Christian in all corporal and temporal necessities these being the most notorious works wherein Christian Charity is externally manifested above all others insomuch as they are accounted evident marks and fruits of a true and lively faith and love towards Christ whereof also the Apostle James Chap. 1. vers 17 speaketh Pure and undefiled Religion before God and the Father is this To Visite the Fatherlesse and the Widows in their afflictions But we must also principally shew our selves charitable and compassionate towards our neighbour in his sins and not onely in those sins he committeth against us to forgive him willingly and from the bottom of our heart which is the most necessary and difficult work of Charity without which no Sacrifice nor Alms will be acceptable to God and whereof we are put in minde daily in the Lords Prayer but also in all other trespasses against God and men not to judge him rashly much lesse condemn him as our Saviour doth teach us Matth. 1.7 and Luke 6.37 where he comprehendeth all the works of Charity in these four words Judge not condemn not Forgive give For first We ought not to judge him in his sins especially in such which proceed from humane infirmitie and ignorance but rather excuse him as much as lies in our power Secondly we ought not suddenly to condemn him in such offences which are committed more out of an inexcusable malice then weaknesse but rather use all our possible endeavours to convert him and save his soul from death and damnation Thirdly We ought to forgive him with all our heart those sins he hath committed against us Fourthly We ought also to give to him and supply willingly all his wants And thus we shall fulfil all the works of Christian Love and Charity To which the Lord in the said Chapter doth earnestly exhort us by three strong and efficacious Motives 1. By the example of our heavenly Father to whem We being his children must conform our selves especially in love and compassion Be ye merciful as your heavenly Father is merciful 2. By the promise of a proportionable remuneration If we do not judge nor condemn God will not judge nor condemn us if we forgive God will forgive us also If we give and willingly assist others God will forgive and relieve us also and not sparingly but liberally and abundantly Finally in every thing With the same measure that we mete withal it shall be measured unto us again 3. By the representation of our faults and weaknesses which he setteth out by Three similitudes Of one blinde person leading another which is likewise blinde Of a Master who will have his disciple more learned and perfect then himself Of a Physitian or Oculist who will pull out the mote of another man's eye when he himself hath a beam in his own eye Lest we may not presume to Judge and condemn others in their ways or to hate and forsake others when yet we our selves are many times blinde and stand in need of a good master and guide nor to upbraid others with their indiscretion and imperfections when We our selves are in many things indiscreet and imperfect masters neither to finde so great fault with other mens motes in their eyes or to undertake so boldly the pulling out when many times by the cure of the motes of our brother We our selves thrust into our own eye a strong and great beam of Hypocrisie Spiritual pride Presumption and Self-love without perceiving it at all What sort of Judging is prohibited and what not Neverthelesse this sort of Judging which the Lord speaketh of is not so meant or to be understood as if all judging in general were prohibited and unlawful For he doth not thereby prohibit the Jurisdiction and Judicature whereby the Magistrates do judge and condemn Delinquents in God's stead and whereby the Church or the Ministers and Elders of the Church in Christ's stead do judge scandalous members nor the Judging of Conscience whereby every Christian ought to judge and discern aright in his own Conscience good from evil truth from falshood justice from injustice that he may know both in doctrine and life what to believe and not to believe what to do and what to eschew Such manner of Judging is not onely not prohibited but often commanded Joh. 7.24 Judge not according to the appearance but judge righteous judgement 1 Cor. 5.12 13. Do not ye judge them that are within But them that are without God judgeth 1 Cor. 10.15 I speak as to wise men judge ye what I say 1 Joh. 4.1 Try the spirits whether they are of God 1 Thess 5.21 Prove all things hold fast that which is good But Christ's meaning was to prohibit thereby all Presumptuous judging of other men as far as it is repugnant to love and charitie or to justice and truth When we presume to be our neighbours Judges 1. In regard of his sins and that when we judge him either by his afflictions tribulations and sufferings like as Job was judged by his friends and David oftentimes especially in Psal 41 crieth out against such judging of his enemies or false friends or by his words and works when we either make the worst construction or sense of that which was not so evil meant spoken and done whereas we might have extracted and made the best of it and excused it or when we exasperate too much the defects and faults proceeding out of humane infirmity and so make huge and vast beams of the least motes or censure upon false and ill grounded slanders and calumnies that which is uncertain yet if not altogether forged whether it was thus spoken done and meant 2. In regard of the very thoughts of his heart minde and intentions against his own words and works meerly out of a malicious suspition to render him odious and contemptible to others or when we will needs judge him in matters though certain and evil enough yet with little or no respect either to his or our
Christianitie yet do very much transgresse the true limits and rules both of Gods truth and Christian Charitie seeing they Adde many of their Doctrines and impose them upon others as necessary unto salvation or judge and condemn them therein as Hereticks which neverthelesse in themselves and by Gods command are not necessary yea false and not agreeable to Scripture I do not deny but there be some such sort of people found in our Churches which are too too zealous and obstinate in their own opinions and undertake to judge others who will not altogether give their assent to them Which is not sutable to the unanimous Doctrine of our Churches and therefore may not be imputed to the whole Universal Church But that we may well know which of these three divided and dissenting Churches judgeth the other or is judged by them aright or wrong I will first declare but briefly and onely as much as may conduce to the information of the Unlearned Whether the other two the Romane Catholikes and the Lutherans have any sufficient and well-grounded reason to judge and condemn our Reformed Churches as Heretical Then shall I take an opportunitie to shew in the Second Part of this Apostolical Direction Whether and how far our Churches ought to judge and condemn the other Two the Papists and the Lutherans That the Romish Church hath no sufficient ground to judge and condemn our Reformed or Lutherane Churches as far as they agree with us to be heretical we make it good by reasoning thus Because they cannot accuse us or make us believe that our Churches either deny any Article of the Ancient Apostolike Catholike Faith or do introduce and condescend to any false heretical Point But they do condemn us meerly for this because we do not receive some articles of their Modern Doctrine and Religion which they cry up for Vniversal or Catholical and yet either are not necessary unto salvation as they must confesse themselves of the greater part of them or false erroneous and superstitious as we are convinced by the Word of God in our own Consciences For in the first place although they charge and accuse us of all sorts of new Calumnies and slanders of the Papists against the Evangelical Protestants Un-catholike false and partly heretical damnable blasphemous Doctrines As that we make God to be the Author of sin That we do deny all free-will of man even after his regeneration That according to our Doctrine it is impossible even to the believers to keep the commandments of our Saviour That by Faith onely we may be saved and justified though we live never so sinfully That all sins shall be forgiven us if we do but believe that they are forgiven though we do still continue in them That the Justification is wrought meerly by an external imputation without internal renovation and sanctification That Repentance and confession of sins and new obedience and good works are quite unnecessary That we reject all Fasting all Vows and Church-discipline Dignities Orders and Traditions of the Church yea obedience to Magistrates Annihilate the Sacraments or hold them to be but naked bare Signes Blaspheme and despise the Saints in heaven and such-like Points Against which our Churches have always solemnly protested both in their Confessions and Apologies that such was not their faith and opinion but that all these are but meer slanders detractions and mis-constructions Whereupon they have declared themselves with one accord that they would not acknowledge nor hearken to any new doctrine but onely adhere closely to the Ancient doctrine of the primitive Apostolike Church as it is principally grounded upon the sacred Scripture being the main rule of our Faith and as it hath been declared out of the Word of God against all Sects and Heresies with an Unanimous consent of the Primitive Church especially in the General Christian Synods of Nicene Ephesus Chalcedone and Constantinople whose Universal confession of Faith they unanimously maintain of which the Romish Church it self confesseth in the last Council of Trent Concil Trid. sess 3. to be the buckler and shield against all Heresies the Principle whereunto necessarily he must agree that will professe the Christian Faith yea the solid and sole foundation against which the gates of hell shall not prevail Wherefore our Churches cannot justly be charged with any new heretical doctrine because though one of our Divines should defend any new opinion or exposition of the Scripture yet they do not binde themselves to it much lesse enforce it upon others as necessary unto salvation but give way to be examined according to the rule and square of the Word of God When now for all this the Romane Catholikes persist to condemn our Churches as heretical because we will not receive besides such Ancient true Catholike Christian Faith all their modern new-fangled Doctrines and Traditions which they have since added and invented in their Council of Trent and other Popish Councils of late times or in the Decrees of the Popes It behoveth them first to prove and shew firm and certain grounds that those Doctrines of theirs are grounded upon the holy Scripture and the Primitive Church is necessary unto salvation Principal Controversies betwixt the Romane Catholikes and Evangelical Protestants For Example Will they condemn us in our exteriour Service or Worship and Ceremonies because we have no Images of the holy and blessed Trinitie of our Saviour of the Saints deceased nor do adore them That we do not pray and call on the holy Angels and the souls of the Saints in heaven especially the Virgin Mary yea that we do not digg and take their bones or other reliques out of their graves and worship them nor pay Vows or make Pilgrimages to them That we do not buy or purchase the Popes Indulgencies celebrate no Masses for the souls of the dead nor make any distinction of meats on certain days or a general weekly Fast neither admit of any Auricular confession to the Priest of every particular sin That we do not administer the holy Communion under one but both kindes or elements of Bread and Wine both to Lay and Clergie-men nor celebrate any Masses without Communicants neither make use of the rest of Ceremonies which they against the first Institution of Christ have forged for their Sacrifice of Masse especially the adoration of the consecrated hostia in the holy Sacrament That we do not observe their great Feast called Corpus Christi-day and the holy days of the Saints That we perform our whole Publike Service not in the Latine Tongue which is unknown to the Laicks but in the known Mother-tongue nor forbid to any Lay-man the reading of the holy Bible in his Mother-tongue but exhort rather every one in general unto it That we tell not our Prayers to God on Beads by fifties and hundreds use not the sprinkling of the holy water nor wear about us Agnus Dei or such like consecrated reliques That we allow not of the Orders
the word Sheol and Hades are generally understood of that Invisible World whetherto the souls depart out of this World and is attributed both to godly and wicked without certain determination of place whetherto they are departed which shall be manifested in the Resurrection So that by this Article is meant nothing else but that Christs soul after his death made no stay in this World but departed like other mens souls to the place of the dead and as if it were holden of the bonds of death till the third day yet in Gods hands which was indeed the lowest degree of his humiliation whereas in the mean while the World triumphed over him as over a dead man who went to Hell till at length it was made manifest by his Resurrection that he descended not to the Hell of the damned but to the Sheol or Grave to the faithful Patriarchs As the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not onely signifie a descending or going down beneath the Earth but a departing in general Act. 8. v. 5. and 9. v. 32. and 11. v. 27. and 12. v. 19. and 13. v. 4. and 15. v. 1. and 18. v. 5 22. and 21. v. 10. and 27. v. 5. By all which expositions doth manifestly appear that the two first opinions maintained by the Papists neither are solide and certain nor necessary The others which partly they partly we defend as much as concerneth the Doctrine in it self are consonant and agreeable to the Word of God and undoubtedly received of all Christians though the Controversie remaineth still which of them draweth neerest to the true opinion of this Article in the Creed And withall that we do not introduce any new Doctrine in this Article as necessary to salvation being we give to every one liberty in his opinion except in that which is agreed on of all sides Which is also the safest way and sufficient unto salvation if of this Article we do but generally so much know and beleeve that Christs Soul having suffered the extremest distresse and sorrow on Earth verily departed to the dead who are kept in the hands of his Father till the day of Resurrection Although we do not even determine the place that it descended really to the Hell of the damned or to a certain Limbus beneath the Earth before it entred into Paradise which the Lord promised to the theef upon the Crosse being we yet imbrace the most indubitable and certain comfort arising from this Article that Christ by such departure of his Soul hath delivered our souls from all the torments and pains of Hell to the end that they confidently might follow him out of this World without fear of Hell into that Invisible World whetherto the Lord hath prepared the way by his deceasing 8. Of the Antichrist Lastly Concerning the Doctrine of the great Antichrist of whom the Scripture doth so much prophesie Like as it is not directly necessary unto salvation to know that such an Antichrist is to come although it is requisite to beleeve it for them that have the knowledge of it out of the Word of God as hath been said heretofore Also much lesse is it necessary to salvation to know and to determine who is that great Antichrist except unto them onely to whom God hath perfectly revealed it And notwithstanding many of our Divines though not generally all are of this opinion that the Pope of Rome from that time he hath taken upon him to be instead of Christ the Universal and Supreme Head of the whole Christian Church over all Emperours and Kings and over all mens souls which hath been specially observed since the time of Gregory the seventh is that great Antichrist yet they do not teach it even as a necessary Article of Faith but as an Interpretation of the Prophetical Predictions which are very agreeable to Truth yea partly accounted by them for certain and undoubted since they have the experience by the event histories and writings of the Popes themselves that whatsoever hath been prophesied of the Antichrist is now fulfilled in these Popes And although this opinion of theirs must of necessity be thus far new because the Primitive Church could know no certainty of it before the accomplishing and revealing of the Antichrist Yet it is not so new neither whereas this name hath been attributed to the Popes some hundred yeers before Luther's times even by some German Emperours and Bishops and among others by the Emperour Lewys the fourth Duke of Bavaria three hundred yeers ago Yea when before 1460 yeers Irenaeus out of the Revelation of S. John 13. v. 18. conjectured by his name that he would be called Latinus that is to say Romane Neverthelesse not the whole Romane Church nor all its Members neither all their Doctrine and Rel gion is therefore to be accounted for Antichristian God forbid But the Doctrine of Christ which is left amongst them ought to be discerned from the Doctrine and traditions of the Pope and the Temple and People of God over which he extendeth unjustly his Supreme Jurisdiction and Dominion from the Pope and his Dependents as it is prophesied of in 2 Thess 2. v. 4. Revel 18. v. 4. But if the Pope or the Papists would reject or confute such opinion of the Protestants as erroneous They cannot perform it better then by the deed it self ordering matters in this manner First That hereafter he do not anymore exalt himself over the Gods on Earth over Emperours and Kings to depose deprive them of their Crowns and discharge the Subjects from their Oath obedience and subjection Secondly That he do not attribute to himself the power belonging onely to Christ over the souls and consciences of men or over Christian Doctrine and Religion by adding thereunto and diminishing from it Thirdly and principally That he do not Antichristian-like excommunicate and persecute those that do not acknowledge him as Universal and Supreme Head of the whole Christian Church In doing so none of our side will proclaim him for an Antichrist nor his Dependents for Antichristian Otherwise although they should erre or exceed in holding him to be the great Antichrist when perhaps a greater yet is to come Yet the Popes would have as little reason to charge them therefore with a damnable errour as the Wolves the Sheep for accounting that for the ravenousest Wolf which hath devoured most Sheep Thus we hope by these eight Points of moment wherein we are accused of new Doctrine is apparently and abundantly made clear and evident which also we could as easily have performed in all other Articles That we have introduced no Innovation of Doctrine but rather for the maintenance of the ancient undoubted Doctrine separated again whatsoever hath been added to the Universal Primitive Christian Doctrine in the latter hundred yeers To which end all the Reformed Churches have generally at all times declared themselves by solemn Protestations that they would hearken to no new Doctrine but punctually and positively
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
pretence or warrant from the word of God that all other Churches and Nations of the whole world necessarily should be subjected to the Italian or Romish Church insomuch that they must be tyed to those palpable abuses they have introduced nor dare alter or remove them Whereas yet much more in each particular Church aswell they that have the charge over it whether they be Ecclesiasticall or Temporall as the whole Congregation is obliged in its Authoritie and Dutie and by Gods precept to purge themselves from all pernicious leaven in Doctrine practise and worship and to conforme themselves as much as is possible to the word of God the Doctrine and example of the Primitive Apostolicall Church Whereunto they are also every where most earnestly admonished as well from the Prophets whose reproving and warning Sermons are mearly altogether directed to this end as from the Apostles who labour to anticipate and prevent thereby the future calamities and miseries Rom. 16. v. 17 18. 1 Cor. 1. v. 10. 5. v. 7.13 Gal. 1. v. 7 8 9. 5. v. 1.7.9.10 Phil. 2. v. 2.15 3. v. 2. 4. v. 8 9. Colos 2. v. 7 8.16.18.20.22 23. Revel 2. v. 4 5.14 15 16.20 3. v. 1 2 3. For as every Christian is obliged to clense and purge his own Conscience from all pollution of sinfull Doctrine and life and needeth not to expect any other mans consent in that which God hath commanded Also every congregation ought and is bound to purge and reforme it selfe according to the word of God as much as is possible from all pollution and scandall in Doctrine Life and Worship in spight of the whole world But that Church which resisteth such Reformation with a violent power and force discovereth it selfe manifestly thereby to be herein not a true-Christian but rather Anti-christian Church Although the Reformation of the Protestant Churches is not blamelesse yet it may not therefore be rejected and disapproved as Hereticall Moreover though the Reformation may be culpable either in the manner or in some circumstances yet the maine worke in it selfe being grounded upon the Word and Ordinances of God cannot be found fault withall Since we willingly acknowledge and confesse that also in the Reformation of the Protestant Churches within and without Germany not alwaies the true moderation was used And do not imagine that even in our Churches an absolute and perfect Reformation without any defect and blemish is to be found We cannot approve it that the Reformation in some places was begun with a Tumult and Insurrection of the vulgar people by demolishing and destroying of Images Altars and Monasteries and such other violent proceedings Much lesse that Armes were taken up against Legall Magistrats with the intent to Reforme withall Neither can we excuse that the Laity under colour of Reformation hath seized and transferred ad prophanos Vsus the Monasteries and Ecclesiasticall revenues Chap. 11. which should have been rather addicted and dedicated for the maintenance of Churches and Schooles and for the reliefe of widdows and fatherlesse and other poore and then if somewhat remaine for the incident and urgent necessity of the Country and Common-wealth Nor can we deny but that in the Church-government since that it is devolved from the Bishops for the most part to Lay-men in many places great defects occurre in the disposition and Administration of Ecclesiasticall Functions Wee complaine also oftentimes that the wholesome Church-discipline of the Church is quite gone down and decayed and wish nothing more but that it might flourish and revive againe after the example of the Primitive Church Likewise we hartily desire that in stead of the Reformation and removall of Popish abuses in Fasts Confessions Vows c. The true Christian Fasting with other practices of repentance and devotion especially the Christian Doctrine of the Catechisme might be more diligently and earnestly performed both for the Instruction of the Youth and the Idiots and Ignorants in Bouroughs and villages Lastly We willingly acknowledge that many superfluous and unnecessary Disputes in the Doctrine it selfe have bin moved by the Divines on both sides which rather should be referred to the Schools and discerned from the necessary Universall Doctrine of the Church But because of these and such like defects which are also perceived in the Reformed Churches though in one more then in the other Wee cannot blame the principall worke in it selfe but must rather acknowledge it to be most necessary and profitable that the chiefest abuses of Popery both in Doctrin and in Idolatrous or Superstitious Ceremonies be removed and in stead thereof the true-saving Doctrine and wholesome use of the Blessed Sacraments according to Christs Institution restored againe and so purged from manifold Traditions and Rudiments of men that the Papists themselves have no ground to pretend why they might not with a safe Conscience have Communion with us in our Religion or else it must of necessity follow that they could have had no communion with the Primitive Catholicke Church being that all our outward religion and Worship is absolutly conformable to the first Apostolicall Simplicitie which hath been preserved afterwards for a long time as Justin Martyr Tertullian and other Ancient Fathers informe us Die qui dicitur solis omnium qui vel in oppidis vel ruri degunt in eundem locum conventus fit et commentaria Apostolorum aut scripta Prophetarum quoad tempus fert leguntur Deinde lectore quiescente praesidensoratione populum instruit ad imitationem tà m pulchrarum rerum cohortatur Sub haec consurgimus communiter omnes precationes profundimus precibus peractis profertur panis vinum aqua Praepositus autem quantum pro virili sua potest preces gratiarum actiones fundit populus faustè acclamat dicens Amen Et distributio communicatioque fit eorum in quibus gratiae sunt actae cuique praesenti c. Justinus Martyr in Apolog. 2. pro Christianis Vid. Tertullianum in Apologet. CHAP. XI Whether or how farre the Reformed Churches ought or are bound to judge the Lutherans in their Doctrine and Religion or to separate themselves from them or to reforme them WHat hath beene said in the precedent Chapter of the Romish Church That wee may likewise apply to the doctrine and worship which is controverted and disputed though in fewer points betwixt the Lutherans and other reformed Churches Where we first willingly confesse and give thankes to God that as wee differ in fewer Articles yea fully agree in the most of them against the Papists and other Sectaries we have also much lesse reason to judge the Lutherans or to separate and with-draw our selves from them then from the Papists because of such differences which are rather fomented by some contentious Divines then by the Church it selfe Why the reformed Churches have hitherto sought a Reconcilement Vnity with the Lutherans For though we cannot but judge in our Conscience some
Doctrine and Ceremonies which they have added in the latter hundred yeers without and against Gods Word Also there are two sorts of people amongst them The One who in their Christianity onely and principally cleave to the indubitable universal Apostolick Creed which they with us are baptized unto so that they seek onely 〈◊〉 salvation in Jesus Christ the crucified as their own Mediator and Saviour and testifie such beleef of theirs in the effect by Christian charity and godly conversation who also consequently will not condemn us as Hereticks who are united in spirit with them in such universal saving Faith working through love much lesse persecute us with hostility unlesse it were out of meer ignorance because they have no true information of our Doctrine and Faith How should we then condemn them Much more reason have we to account such Catholicks for true Evangelical and not for Popish Christians because their salvation is grounded not upon their own merits and satisfaction or upon other Popish traditions and Auxiliary concomitant means but onely upon the meer grace of God and the precious Redemption of our Lord Jesus Christ And that there hath been at all times a great number of such people and are still at this present even in the midst of Popery not onely the experience of them that live amongst them but their own Books before and after Luther's times do testifie it As Bernardi Anselmi Gersonis Tauleri Thomae de Kempis Erasmi Cassandri Feri Cardinalis Contareni Hosij Pighij Coloniensium in Anti-didagmate Enchiridio and of a great many more Especially their ancient Manuals concerning Meditations upon death which were commonly used a great while before Luther's times wherein the dying persons from all meritorious works and satisfaction and from all other humane means of salvation are onely directed to the precious merit and intercession of the onely Mediator and Redeemer Jesus Christ Formulae interrogandi infirmos inter Epistolas Anselmi Ars benè moriendi Monachi cujusdam Cisterciensis Hortulus Animae Georg. Cassander in Append. Opusc Joh. Roffensis Hosius in Confess Petricov cap. 73. Sacerdotale Roman Edit Venet. Ann. 1555. fol. 116. Sacra Institutio baptizandi Edit Paris Ann. 1575. fol. 35. Ordo baptizandi cum modo visitandi Edit Venet. Ann. 1575. fol. 34. In which Book the Spanish Inquisitors have ordained in their twofold Indice Expurgatorio Annis 1584. 1612. to deface and omit these Questions and Answers following Sacerdos Credis non propriis meritis sed Passionis Domini nostri Jesu Christi virtute merito ad gloriam pervenire Respondeat infirmus Credo Sacerdos Credit quòd Dominus noster Jesus Christus pro nostra salute mortuus sit quod ex propriis meritis vel alio modo nullus possit salvari nisi in merito passionis ejus Respondeat infirmus Credo By the Omission of which words they testifie against themselves that those amongst them who examined the dying persons upon this beleef wherein the principal fundamental Doctrine of salvation consisteth and died upon it have been verily addicted to our Evangelical Faith and Doctrine of the Church and not to their Popish beleef and doctrine And although such men have also adhered in their ignorance to some erroneous opinions according to the common course of those times out of want of better information yet they cannot be condemned or accounted for non-Evangelical because they fixed their comfort and hope of their salvation not upon such erroneous Doctrines not upon merits and invocation of Saints not upon Masses for the souls of the deceased 〈◊〉 â—pon Indulgences not upon Monastical orders and such other like things but onely upon Gods meer grace and mercy in Christ Jesus the crucified To the Objection that may be made That they neverthelesse went to Masse which we count Idolatrie and consequently must condemn all those as meer Idolaters We answer That such men went to Masse in the simplicity of their heart not even according to the new Masse-doctrine which but in the Councel of Lateran Ann. 1218. and after in the Councel of Trent was canonized but according to the pure ancient and simple beleef of Christs words in the holy Communion wherein even yet the moderate Papists so far must agree with us that it is Sacrificium commemorativum A Commemoration and Remembrance of Christs Sacrifice finished upon the Crosse and a spiritual meat of our souls Wherefore there is no doubt but many religious and pious hearts have at all times understood and eaten it after a spiritual sort who heard little or nothing of the Scholastical disceptations of Transubstantiation and had not yet known the depths of Satan as was said of those in Thyatira Revel 2. v. 24. Or have expresly rejected them and beleeved nothing else concerning the Holy Communion but what next to Augustine and other ancient Fathers and Doctors of the Church Bertramus or Ratramus in the times of Carolus Calvus when the disputes of this subject had their first beginning hath declared in his Book De Corpore Sanguine Christi who at all times was accounted for a true Catholick Teacher And though some had beleeved the real and corporal presence and oral manducation of Christs Body in the Masse Yet we should have as little reason to condemn them as the Lutherans if they have but grounded the principal comfort and hope of their salvation not upon the carnal but spiritual eating of Christs Body as being the onely Sacrifice and Propitiation for their sins Likewise though they have much declined in the Ceremonies of the Masse from Christs first Institution and have added thereunto many humane partly superstitious partly idolatrous Ceremonies Yet all those cannot presently be accounted for damnable Idolaters who in those times and places where the Supper of the Lord was not otherwise to be had nor the errour made yet so apparently evident went to the common Masse in their simplicity because of the remnant of Christs Institution therein to the end that they might be made partakers of Christs Body and Blood for the quickning of their souls Like as they used the Holy Baptism for to cleanse and wash them from their sins notwithstanding the superstitious humane Ceremonies that were added thereunto Who also though they kneeled down before the consecrated bread and wine being a Sacramental token of remembrance and exhibitive signe of Christs Body and Blood like as the Lutherans also at the administration of their Communion and the Reformed Protestants in England use to do Yet have not fixed the Adoration and confidence of their hearts on the bread and wine but on Christ himself sitting on the right hand of his Father in Heaven And therefore are much lesse to be esteemed Idolaters then for their kneeling and bowing down before painted 〈◊〉 carved Crucifixes which Christ never ordained for signes of remembâ—◠〈◊〉 instead of adoring Jesus Christ in Heaven Though we must confesse that all such things have been used in Popery at
A TREATISE TOUCHING THE Peace of the Church OR AN APOSTOLICAL RULE how to judge aright in Differences which concern Religion JOHN 7. v. 24. Judge not according to the appearance but judge righteous Judgement PUBLISHED BY AUTHORITY LONDON Printed for George Thomason and are to be sold at his Shop at the Rose and Crown in Pauls Church-yard 1646. To the Reverend Pious and Learned Assembly of Divines conven'd at Westminster by the Authority of the Parliament for consultation in matters of Religion REVEREND SIRS COnsidering with my self with a charitable and tender commiseration the pestiferous and pernicious Heresies Schisms Divisions and Sects wherewith since the Apostles times the Christian both Eastern and Western Churches were ever continually infested distracted and torn in peeces I make no question but you will confesse that the latter two rents the One between the Christian-Protestants and Roman-Catholicks the Other between us and the Evangelical-Lutherans which in our Predecessours dayes sprung originally in Germany then were dispersed over the face of the Universal-Occidental-Christian-World and at this present are grown to the highest pitch of desolation and devastation of Christendom were fomented with more unchristian and inhuman cruelty bitternesse calumnies slanders oppressions persecutions and effusion of blood then ever you heard or read in Ecclesiastical Histories of any other Religion in the World And consequently acknowledge that such distractions and disorders of the Christian Church proceed from no other ground then from an unseasonable uncharitable rash presumptuous and unjust judging and condemning one another Wherefore we shall do very well exactly to search and inquire which of these three principal divided and dissenting Churches is guilty or innocent of such a prejudicial Schism and Separation to the end that we may know and discern which side to imbrace and give assent unto and which not And that the true undeniable orthodoxal Doctrine and Religion of the true Evangelical Reformed Protestants may not be condemned and rejected by any incompetent Judge as false erroneous heretical and damnable in regard that Spiritual and Ecclesiastical matters are commonly as much obnoxious to ill managing as Civil and Temporal It is by all means expedient and requisite for us to repaire to such a Judge who betwixt us and others may determine and decide the Controversie and Difference by an infallible Sentence from which we cannot appeal And whereas the Papists do attribute such full and absolute determination to the Catholick Church or as they declare it themselves to the Pope as the Supream Head of the Church either himself alone or with assistance of a Councel of Cardinals Bishops and Prelates depending on him and representing the whole Universal Church I am perswaded we with all Christian Protestants cannot nor will submit to any other Judge in matters of Religion but to the Holy Scripture or to the Lord our God himself who in his Sacred Word hath prescribed his Will and Decision to the Christian Church which we onely closely and positively must adhere and stick unto For this Volume of the Holy Scripture I mean not any other Books more or lesse then those that by inspiration of the Holy Ghost were written of the Prophets and Apostles and left to the Primitive Church which from it were spred amongst all Nations and in the middest of darknesse and unfaithful heresies by Gods singular Providence preserved and in their original Tongues conveyed unto us being the indubitable Word of God whose Divine Power Light Vertue and Operation all true Beleevers feel in their hearts and consciences and containing though not the decision of all Theological Questions and Controversies yet all Articles of Faith and Doctrine necessary for every true Christians Salvation It is manifest that the Church or they that have the charge over it whether they be called Popes Cardinals Bishops or Divines and Teachers or general Councels have not any power and jurisdiction to decide determine and wrest the Doctrines to their arbitrary judgement and pleasure but onely a ministerial function to teach and demonstrate by Warrant from the Word of God whether and how they are decided in it neither to force their doubtful and undecided Opinions upon any man sub Anathemate or Excommunication unlesse he should reject the Word of God in any fundamental and necessary Article of Faith or plain Declaration thereof or cry up his own erroneous and controverted opinions interpretations consequences and inferences for the Word of God it self and necessary Articles of Faith to the disturbance and distraction of the Christian Church And this is that the Papists cast continually into the Lutherans and Reformed Protestants teeth That notwithstanding they still refer themselves to the perfect and infallible Rule of the Word of God yet for all this they will be themselves infallible Judges by obstructing and imposing their own particular expositions and inferences on others The Lutherans indeed especially which are called Lutherani rigidi the grosser sort who are so strictly addicted Formulae Concordiae Saxonicae that they bind not onely their Faith and Doctrine unto it but also all others that dissent from them in their particular interpretations and opinions principally in the Point of Consubstantiation and Omnipresence of Christs Body and its oral manducation by excluding them from the Communion of the Christian Church and depriving them of Publick Offices and Dignities as long as they do obstinately persist in their arrogant judging and condemning will have a very hard task to clear themselves of this charge The Vindication of the Protestant Reformed Churches how that they onely depend on the Word of God and not on any mans interpretation and opinion much lesse presume to impose them on others as necessary unto Salvation but impart and permit to every one the due Libertie of Conscience without transgressing the true Limits and Rules of Gods Truth and the Christian Charity hath been of late sufficiently and punctually for the true and better information of them that are misinformed exhibited in high Dutch by D. John Bergius Chaplaine to His Highnesse the Prince Elector of Brandenbourg Author of this Treatise One of the best Learned Divines Germany at this present affordeth a primitive Catholick Christian and down-right Protestant in such a plain and perspicuous way that even the most ignorant and unlearned who are not able to peruse great Volumes may palpably see and perceive the falsehood and slanders that are laid at all Christian Protestants doors And withall since the Reformed Protestant Churches cannot hope for any Ecclesiastical Peace and Unitie both in Church and Common-wealth whilest the vehemency and fiercenesse in judging and condemning of the said Papists and Lutherans is not appeased and mitigated He representeth and declareth to them an Infallible Apostolical Direction and Rule in general what and how far men are bound in conscience to judge and not to judge in matters of Religion and then by way of application How far they ought to judge the Roman-Catholicks and Lutherans
in their Doctrine and Religion or to separate themselves from them or to reform them Which Treatise having been so happy to peruse by the communication of my worthy Friend and Countrey-man Master Jaspar Godeman whom I always in his frequent conversation perceived a singular Well-wisher to an Ecclesiastical Unitie I have immediately betaken my self to the Translation thereof much animated and incouraged by his and divers others good advice accompanied with these two pregnant Motives The One That this subject is the most necessary and profitable of all Theological Controversies and Questions that now adayes are in agitation and may much conduce if not to the advancement of an Universal Peace and Unitie of all Churches which though it was always earnestly desired of men truely zealous and Christians so that Learned Calvin offering his Service therein to that worthy man Doctor Cranmer said It would not grieve him to saile over ten Seas to such a purpose yet proved a work of insuperable difficultie and altogether impossible in mens eyes at least to promote the Christian agreement and reconciliation or mitigation of the distractions of all Kingdoms Principalities and Free-States that have abandoned the Superstitions and pernicious Leaven of the Romish Church For the effecting whereof not onely the Protestant Churches and Divines in Germany have had in former times several Conferences at Marpurg Wittenberg and of late at Leipzig but also at these present times that Famous and Reverend Divine Master John Durey first stirred up by that excellent Instrument Master James Godeman Father of the worthy Gentleman aforementioned One of His Majesty the King of Sweden's Privy Counsellor and President of his Court of Appellations in the Precinct of Prussia and then seconded with hearty wishes tnd prayers of many pious and learned Divines in England France and Scotland hath these fifteen yeers to my knowledge imployed his indefatigable endeavours and singular industry in Germany Sweden Denmark and Low-Countreys and not without hopeful successe having at length prevailed so much with the Lutherans especially in Sweden that they not onely have given over their slanders and calumniations in the Pulpit but also are contented to be called Evangelical Protestants agreeing with us in the mean time in the name and walking by the same Rule so far as they have already attained till God reveal unto them what is remaining The Other Motive is That also this subject would be most seasonable for these tempestuous and turbulent times which the Church and State of England at this present groaneth and laboureth under and which if we will seriously inquire into doth proceed originally from no other cause then uncharitablenesse and acrimony in judging and condemning one another And consequently Reverend Sirs it will be useful and profitable for every one in particular whereby being peradventure carried away with rashnesse and vehemency as naturally all men are inclined and prone unto to judge and condemn others as unfaithful that erre rather out of humane weaknesse and meer ignorance then obstinacy and malice in indifferent matters and in the circumstance much good he may here learn and be advised how to moderate and temperate his passions and affections with more charity and peaceablenesse and stedfastly maintain the benefit of the substance viz. the Universal Christian saving Faith and sincere love and obedience of Christ as the onely fundamental and necessary Doctrine unto Salvation lest in rashly presumptuously and rigorously condemning others he may be inexcusable and condemn himself And contrarywise being either thrust out of the way which the Lord our God hath commanded him to walk in or falsly and contumeliously judged slandered reviled excommunicated and persecuted for the true Orthodoxal Doctrine Faith and Religion by an incompetent Judge on Earth he may know without beleeving and obeying their words and offending thereby both his own and other true beleeving or erring consciences how to appeal first to the Word of God it self and unanimous consent of the Primitive Apostolical Church or to any legal and impartial Ecclesiastical Convocation Synod or Consistory or if he cannot be heard there to the Supream Judge in Heaven himself being the onely Law-giver who is able to save and destroy and in his good time will judge those Judges themselves and pronounce a definitive Sentence against all Heresies Schisms and Divisions and establish an Universal Harmony and Unitie in the Christian Church Whereas now these two Motives have induced me to this slender endeavour without regard to any other interest or respect but that which might be conducible to the advancement of an Ecclesiastical Peace and Unitie amongst Evangelical Protestant Churches lest the Wel-wishers and Furtherers thereof might not be too long debarr'd from the lustre and use of so rare a Jewel I thought fit and expedient to dedicate it to your Patronage as being suteable and adequate to your zeal and piety relying herein upon Sir Edwin Sandys judgement delivered in his Book called A View of the state of Religion in the Western parts of the World pag. 173. where he writeth thus The end of the differences between the Evangelical Protestant Churches will be that their enemies shall laugh when themselves shall have cause to weep unlesse the graciousnesse of God stir up some worthy Princes of renown and reputation on both sides to interpose their Wisdom Industry and Authority for the uniting these Factions or at least for reconciling and composing those differences in some tolerable sort A work of immortal fame and desert and worthy of none but them of whom this wicked base World is not worthy And hoping that this weak attempt of my labour though some of the Vulgar sort will perhaps either carelesly or censoriously entertain it will be neverthelesse as favourably accepted by you as it is affectionately and heartily tendred by REVEREND SIRS Your humble and devoted Servant PHILIP FREHER London the 23th of March 1646. The Contents of this Book are reduced to these twelve Chapters I. Of judging one another in general II. Wherein we ought not to judge one another in matters of Religion III. What is necessary and not necessary unto Salvation IV. That the Roman-Catholick Church hath no ground to judge or condemn the Protestant Reformed Evangelical Churches as Heretical V. That the Lutherans have no ground to judge the Reformed Churches to be Heretical 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 Vnitie VII That even these are the safest meanes to restrain all Erroneous Sects VIII That in the Reformed Churches no new Doctrine as necessary to Salvation is taught IX Whether and how far we ought or are bound in conscience to judge others in matters of Religion X. Whether or how far Protestant Churches ought or are bound to judge the said Roman-Catholicks in their Doctrine or Religion or to separate themselves from them or to undergo any Reformation XI Whether or how