necessary for him to believe it who hath such knowledge of it from the Word of God And because the holy Scriptures do promise everlasting life and salvation to all them which truely believe in Jesus Christ as he is revealed and manifested in them we thereby further argue and conclude thus That such doctrine of the Scripture is not onely necessary but also wholly sufficient unto salvation so that no other singular doctrine besides the holy Scripture is necessary unto salvation Which also the Primitive Church both in its doctrine and universal practice doth abundantly testifie that they held the sacred Scripture to be satisfactory unto salvation even for the most-able and best-learned men and the Five aforesaid Symbols or Fundamental Articles sufficient for all Unlearned Ignorant Christians as we could prove it by many evident testimonies of the Ancient Fathers which having heretofore already been done by many others we thought it superfluous to enlarge our selves therein at this present Whether and how far the Tradition and Doctrine of the Church is necessary Yet next and besides the Scripture we do not decline and reject the Word and Doctrine of the Church not as the principal Ground and rule of our Faith for that is meerly and solely grounded upon this Because the Lord said it but not upon this Because the Church or their teachers said it but as requisite means whereby the Word of God is preached and taught unto us and as a testimony of that what is declared therein Wherein notwithstanding we must exactly distinguish betwixt that what the whole Vniversal Christian Church hath with an unanimous Consent taught and believed out of the Word of God at all times especially in the Primitive times and that what perhaps but one or other Particular Church hath taught in the later times Whatsoever the whole Christian Church especially in the first hundred yeers immediately after the Apostles hath unanimously taught and believed out of the Word of God as necessary unto salvation that same is an Infallible mark and testimony that it is certainly and undoubtedly the true sense and meaning of the Word of God and consequently is necessary for all Christians to believe and receive it Because there is no doubt but the true Primitive Church beside the holy Scripture hath received also from Christ himself and his Apostles the true sense and meaning thereof at least in all necessary Fundamental Points of the Christian doctrine Contrariwise whatsoever the Primitive Church hath not taught that same is an evident signe and testimony that it is not so expresly set down in the holy Scripture that all Christians of necessitie should know and believe it unto salvation because many thousands of the Primitive and best Christians have been saved without such doctrine But this testimony of the Primitive Church of whatsoever it hath taught or not taught is of such a nature that it is not to be understood by all Christians but onely by those who are well versed and have read the Volumes of the Ancient Fathers which even very few of the Teachers and Ministers are able to do Wherefore the greater part of Christians especially when the doctrine and meaning of the Primitive Church is drawn into Controversie ought to fix themselves and adhere closely to the evident testimony of the holy Scripture without which they cannot have any certain ground of their faith and salvation For whatsoever not the Universal onely but one or some Particular Churches have believed and taught especially in the later times whether it were done in their Councils and Synods or else by their publike Confessions or other writings doctrines and witnesses that very same though it is a testimony of the belief and doctrine of the particular Churches yet it cannot oblige other Churches or generally all Christians nor be necessary for all unto salvation neither ground and confirm their faith any further then the certain and indubitable Word of God hath demonstrated unto them and they themselves have received it as consonant and agreeable to Scripture Since it is granted on all sides that the particular Churches may erre in their own particular opinions and that the Christian Faith must not be grounded upon the word of one particular Church but meerly and onely upon the Word of God Neverthelesse the Word and Authority of the particular Churches doth binde at least their fellow-members thus far that they ought not rashly to contradict their doctrine and declarations unlesse it be contradicted by a more evident testimony of Gods Word and by an Unanimous doctrine of the Primitive Church For otherwise this would prove a Presumptuous judging or at least an Unnecessary scandalous contradicting We hope now Why not a certain specifâ—â—â—tion may be made of all the Points of Doctrine that are necessary unto salvation by all these things that are said it doth plainly and manifestly appear What and how far it is necessary and not necessary unto salvation although we do not specifie all points of Doctrine nor precisely determinate what and how much might be necessary and sufficient to every one in particular which is almost impossible to do for these Reasons First because we cannot directly know how far the capacitie of every one or the most unlearned and ignorant Christians and how far Gods mercy may reach and extend above their understanding and therefore ought not rashly to condemn any man in his ignorance to whom peradventure God may shew mercy Secondly because none can obtain a true knowledge and faith in Christ but he must somewhat strive and labour for it that he may encrease and thrive therein Like as we cannot describe and set a certain measure to the height and bignesse of a young childe because yet it must needs daily grow if it be alive and in health till it hath attained his full and perfect age so may we neither circumscribe and limit any Christians knowledge within a certain measure because he ought to grow and augment still in the knowledge faith and doctrine of Christ if he be a true Christian till he is come to a perfect man of stature of the fulnesse of Christ Ephes 4.13 Thirdly because we cannot fail sooner in any thing then when we presume to regulate and measure all other mens capacities by the measure of our own understanding and do imagine that what peradventure we think to be clear and evident in the Word of God that very same must likewise be as clear to all others and therefore as certain and necessary for all which is also the chief and principal reason of all Unseasonable judging in matter of faith yea the source and fountain of all divisions and dissentions in the Church of God Wherefore it is sufficient for our purpose to know in general which no Christian can deny That all and onely that is necessary unto salvation what necessarily belongeth to the saving Faith in Christ which worketh by love and cannot subsist without true repentance
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
then to be extracted out of the same by consequence But if we desire to have a certain undoubted and necessary Exposition of these words Christ himself and the Apostle Paul hath declared it unto us That the breast and wine is called the Body and Blood of Christ because it is the New Testament and the Communion of his Body and Blood and because we ought to eat and drink it in remembrance of him If we desire also to know how we ought worthily to eat and drink the Body and Blood of Christ Christ himself hath taught it so plainly Joh. 6 that our Adversaries themselves must confesse that not onely the afore-mentioned Spiritual eating of the Lords Supper is principally required but also is the onely true and saving eating without which the oral manducation is rather noxious then profitable and wholesome Wherefore we hold this declaration of Christ sufficient unto Salvation and him that onely standeth to it or giveth us but libertie to stand to it we will in like manner not compel necessarily to receive our interpretations and expressions which we acknowledge to be conformable to the words and exposition of Christ much lesse will we judge or condemn any man for an Heretick because of the verbal alterations and disceptations in Schools whether what Figure or Tropus Metonymia or Synechdoche or praedicatio inusitata it may be called Likewise it is clear and manifest that Jesus Christ hath promised to be present with us and all Believers as true God and Man with his assistance and grace Spirit and gifts power and operation which no Christian can deny But to infer and conclude thereby that also his body flesh and bones must necessarily be present with us all creatures on earth That is no ways plain and evident so that some of their own Divines do contradict it themselves by other manifest and plain testimonies of the Scripture And thus much may we say of all other different Points of Doctrine betwixt us and them and also of the Controversie of Predestination and Election and what doth depend on it wherein we next to the holy Scripture not onely refer our selves to Augustine Prosper Fulgentius and other Ancient Fathers and withal to the principal Scholastick Authors and Divines among Papists Thomas Scotus and others that followed them especially to the Modern Dominicans but also to Dr Luther himself and many Ancient learned Lutheran Divines Brentius Herbrand Flacius Hofmann Spannenberg Althamer Heshusius and others CHAP. VI. Which is the chief and principal Question in this present Difference of Religion and what are the safest means for the settlement of a Christian Vnity COnsiderirg exactly every thing that hitherto hath been declared it is apparently manifest thereby that all differences in matter of Religion that now adays are in agitation betwixt the said Christians especially betwixt those who acknowledge the holy Scripture to be the onely perfect Rule of their Faith and Religion meerly reside in this chief and cardinal question which if it were rightly and unanimously answered on all sides no doubt all such Contention and Controversie or all uncharitable Judging and Condemning would fall of it self and a happie Unitie might be setled among all Christians in Doctrine and Religion as much as may be necessary unto their salvation Namely Whether besides the holy Scripture it self such Interpretations and Consequences or Inferences which by some Teachers or Particular Churches that follow them are collected and deduced out of the Word of God according to the understanding they have for their part in the Scripture and held and received for certain undoubted or necessary expositions and consequences although they are not so plain and manifest that all other knowing and understanding Christians besides them may conceive them or as the Primitive Christian Church hath unanimously and undoubtedly received and taught ought yet to be absolutely necessary for all men unto salvation insomuch that all those that do not acknowledge and receive such Interpretations and Inferences as agreeable to Scripture may therefore be judged and condemned for Hereticks To which we directly answer No such matter But supppse that such Interpretations or Inferences were certain and true or in themselves necessary to be received by those that understand them yet they are not necessary for those that do not comprehend and conceive them as yet in their consciences neither can they therefore be judged as Vnbelievers but ought to be received as weak in faith according to the Apostles admonition Them that are weak in faith receive you but not to doubtful disputations not to judge their thoughts and to distract their consciences The main cause of all dissentions and differences in the Church of God I think rather even this to be the main and principal source and origine of all Divisions and Tyrannie in the Church of God that men set upon their own Interpretations Illations Comments Glosses Formula's Expressions which peradventure they pretend themselves to infer out of the Word of God according to the profunditie of their understanding or else adde thereunto out of Humane Traditions and Opinions as high nay a higher estimate and price and insist as vehemently thereupon as upon the Indubitable Word of God it self As if their words and expositions were as certain and necessary unto salvation as the Word of God yea as if they were able in some points to utter and deliver more plainly expresly fully and considerately the heavenly Mysteries then the holy Ghost hath expressed them in the whole Scripture Or as if all men did see whatsoever they think themselves to see and to know in the depth of their Understanding or though they do not see it yet were obliged to believe upon their word This this is the main and chief cause of all Divisions and Dissentions and of all unreasonable judging and condemning in the Universal Christian Church This is also the true fundamental point of Popery The Fundamental Point of Popery whereon all the Disputes and Controversies betwixt us and them depend That the Pope with his Prelates pretend to be an Infallible Judge of all different and doubtful Doctrines whose sentence and decision all men upon pain of damnation as certainly ought to believe and obey as the Word of God it self Upon this One onely ground all Popery is built And principally for this Point we are constrained to abandon it For otherwise for our part we could well yeeld to him his Primatum or Supremacie above all Bishops yea above Emperours and Kings as long as it pleaseth them upon condition he would not presume to take upon him Dominatum and ruling over mens consciences and expound also the Word of God the best he can and propound his sentence and opinion to his children within his Bishoprick or also to others that will believe and obey him if he would but acknowledge withal that he as well as others could erre and fail in those things which are not expresly and plainly
grounded upon the Word of God or at least that it should not be necessary unto salvation for us who do not acknowledge and receive it But when he will absolutely have his word parallel with Gods Word even in those points which we cannot but judge to be evidently repugnant to the Word of God and so in stead of Christ will be a Lord over our souls and consciences and of the Universal Christian Church on earth Certainly those can no ways be blamed who not onely give him no credit therein at all but by reason of that proclame him to be the Antichrist Now since we may not grant this power to the Popes at Rome although they had entangled by their perswasion and kept in subjection during many hundred yeers in the Western Church so many Emperours and Kings yea all Doctours Bishops and Prelates how much lesse may we impart it to any other Pastor and Teacher of Gods Church of what name soever And he that should ascribe perhaps to Luther or Calvin Jerome Austin Abuses of mens particular opinions and interpretations amongst the Evangelical c. or to any particular Convocations as to the Authors Formulae Concordiae Sax. as also to whole and National Synods that their own particular Interpretations Consequences Iâ—lations Manner of expressions were as certain and infallible or as necessary unto Salvation as the word of God it self what is it else but to make of Luther of Calvin and the rest so many Popes of such Convocations and Assemblies so many Popish Councels yea to prefer in some manner mens words and opinions before the holy Scripture as if they in some points had expressed themselves better and with more perspicuity and circumspection For my part I confesse that Dr Luther and Calvin have in the principal and most Points though not in all well truely and profitably expounded the Scripture because they have compared and declared for the most part Scripture by Scripture I acknowledge also that the Doctrine of the Confession and Apologie of Augspourg with other Confessions of the Reformed Churches Also the Doctrine of the Synod at Derdrecht is true and agreeable in it self to Scripture in those Articles that have been handled and concluded therein though withal I doubt not but some other Teachers of our Churches have yet expressed themselves better and more perspicuously in some one or other point of the holy Scripture But that we should hold their declarations and particular opinions and expressions as indubitable and necessary unto salvation as the Word of God it self and presently judge and condemn those for Hereticks who do not fully receive them They themselves as much as I know have never yet required it But those who under the name of Lutherans addict themselves to the profession of the Formulae Concordiae Saxonicae when they not onely binde and tie their Ministers to it by a solemn Oath but also us who do not receive in points of Controversies their expositions expressions and inferences contained therein for thorowly agreeable to Scripture what is that then but to judge and condemn us as Hereticks From whence must necessarily follow that their expressions and opinions ought to be as certain and undoubted and as necessary unto salvation as the Word of God it self which indeed would be a plain New Popery They use to accuse us Who are those that make the natural reason to be the foundation and rule of their Faith that we make our Natural Reason the foundation and rule of our Faith Whereas we principally insist thereupon that we ought not to ground any Article of Faith upon humane Reason but meerly upon the plain manifest and undoubted Word of God We make use of our Reason having been enlightned and brought unto the knowledge of Christ as of a requisite means whereby to learn to understand the holy Scripture for without Reason it cannot be understood How far the Reason may be used in matters of Faith That we also ought to infer out of the Scripture whatsoever by a necessary consequence dependeth from it and is agreeable to it as much as we by Gods grace are able to comprehend it or to refute and to reject whatsoever is repugnant to it And that we ought reverently to apply the holy Scripture unto Doctrine Consolation and Admonition yet so that we do not oblige and binde any man in his conscience further to those Interpretations and Inferences we in our understanding derive out of the Scripture then himself together with us is able to understand them to be warrantable by it and the Word of God doth binde thereunto But those who cry up their own Interpretations Inferences and Expressions not onely for True Doctrines but even for Necessary Articles of Faith insomuch that they judge and condemn as Hereticks all others that do not acknowledge them to be agreeable to Scripture They are those who make their Own reason and understanding to be the foundation and rule of their Faith and yet not onely of their own but of other mens Faith and of the Universal Christian Church They are those who make themselves new Popes and Infallible Judges in matters of Religion and Conscience Which honour we cannot give to any man living on earth but to God alone and his undeniable Word contained in the Books of the Old and New Testament as also all the Protestant Churches in whole Europe have Unanimously always against Popery referred themselves thereunto Neverthelesse we do not reject all consequences and interpretations How far we may make use of Consequences and Interpretations in matters of Faith nor all mens expressions though they are not verbally and literally set down in the Scripture as also we do not disapprove the Translation of the Scripture into other Languages We rather confesse that many Inferences and Interpretations may be very good profitable sound and necessary in themselves and that we may many times of necessity use them for the confutation of several Errours But we cannot ascribe further to any mans Interpretations and Consequences an Vniversal necessitie unto salvation for all Christians then we have declared already namely when they are so clear and manifest that they may be understood and received for certain and undeniable of all Christians or of those for whom they shall be necessary especially when they have been acknowledged and taught undoubtedly and with one accord in the true Primitive Church and therefore may be called true Catholike expositions Now those that do not acknowledge our Expositions to be such How far those that dissent are to be tolerated we may not therefore on our part judge and condemn them as Hereticks but we must receive and tolerate them as weak in faith according to the Doctrine of the Apostle Neverthelesse upon this condition that they reciprocally do not enforce upon us and others as necessary their own Interpretations and Inferences to the contrary nor we being willing to forbear and tolerate their
by us Apostle let him be accursed even for this reason because they judged most presumptuously the believers amongst the Gentiles and the Apostles themselves and disturbed and scandalized thereby the Christian Congregation so that they introduced a quite other Gospel according to which they thought to be justified and saved by the works of the Law and not by the grace and mercy of Christ Now seeing he hath thus censured those which were so zealous for the necessity of the Mosaical Law how much more then deserve those to be censured that enforced the traditions and commandments of men for doctrines necessary unto salvation Matth. 15.3 9. And yet how much more those who under the name of Gods Word do introduce erroneous or even Superstitious and Idolatrous Doctrine and Worship as necessary unto salvation Whereof we shall speak more in the second Part. At this present let us principally consider and apply this first Rule wherein a Christian ought not to judge and condemn another but rather receive and tolerate him as a weak brother in the faith Namely in such articles of faith and life which either in themselves or by Gods Will and Commandment are not necessary unto salvation And not onely in these that are generally agreed on not to be necessary but also in such which by some either out of weaknesse of knowledge or out of fear to sin are esteemed to be necessary though they are not Neverthelesse with this Caution that they reciprocally do not judge nor condemn in such pretended necessary Points of theirs other Christians which will not allow of them to be so necessary nor so true and reasonable For otherwise this unjust judging and condemning would be damnable in themselves especially if it should be done with Uncharitablenesse and Obstinacie I doubt not but the Modern Dissenting parties will condescend and assent without any difficulty to this Doctrine for none of them will have laid to his charge that he did judge and condemn his Adversary for Unnecessary matters but every thing must assume the name of necessary Articles of Saving Doctrine and Worship wherein their Yea and Nay Yea and Nay must necessarily be allowed But even these are the hinges whereon all the Differences and Disputes will hang What properly is necessary and not necessary unto salvation For although the Apostle teacheth us not to judge one another in those things which one Partie esteemeth necessary though in themselves they are not yet it doth not follow that we ought not to judge in matters which one Partie holdeth not necessary or unlawful though they are in themselves necessary But we must necessarily judge that he cannot be saved who rejecteth a Doctrine or Worship as not necessary and unlawful which yet of it self is necessary unto salvation Wherefore before I proceed to the Application I think it very requisite to declare briefly and as much as will conduce to this purpose What is necessary and not necessary unto salvation CHAP. III. What is necessary or not necessary unto Salvation WHat is necessary or not necessary to believe and do for to be saved may be considered either in regard of the matter it self which we of necessity ought to believe and to do or in respect of the Persons who of necessity ought to believe and to do them or according to the revealed Word Degrees and distinctions of the necessity of Doctrines 1. In regard of the Doctrine it self as being the infallible Rule and Means whereby we know what we ought to believe and to do In the doctrine and matter of Faith and Life it self we must exactly distinguish what is necessary unto salvation directè per se absolutely and by it self wherein our salvation doth properly consist and without which none may be saved and what is necessary but reductivè mediatè consequenter so far necessary as of necessitie it followeth and dependeth from that which is directly necessary or doth of necessity cohere with it For example The Faith in Jesus Christ which worketh by Love Gal. 5.6 1 Cor. 3.11 1 Cor. 2.2 2 Tim. 1.13 1 Joh. 3.23 as it is generally confessed by all that call on the Name of Christ is in it self and directly necessary and with it every thing wherein properly and essentially this saving faith love and obedience of Christ doth consist without which no man can have true lively faith in Christ which also properly is called The fundamental Doctrine of faith and salvation But by a necessary consequence all other Doctrines of Faith and life which from this Fundamental doctrine by exact and necessary Theological Conclusions and Inferences may be derived and grounded thereon are also in some manner necessary Which are likewise of Two sorts Some are deduced by so evident and clear a consequence from the Fundamental doctrine and the Undoubted Word of God that every understanding and knowing Christian may easily conceive them and no man can reject them unlesse he rejecteth also the Fundamental doctrine whereon they manifestly depend Some though they are also derived from the Fundamental doctrine of Gods Word yet their consequence is not so evident that every Christian but onely Divines and men that are well versed in the Word of God may conceive it Yea some Doctrines yet are not for every Divine's capacitie but onely for those who by a special illumination from God are endued with a more excellent knowledge of the heavenly mysteries before others Which therefore are not necessary for all to know or to do because they may retain the Necessary Fundamental doctrine and the saying Faith and love of Christ though either they do not know and conceive at all such derived points of doctrine by reason of the infirmitie and shallownesse of their understanding or call them in question by some pretended exceptions or reject them quite And from these last sort of doctrines ariseth almost all the Contention When one will judge the other for that what for his part he deduceth and collecteth as necessary from the Fundamental doctrine but the other will either hold it for not necessary or for erroneous and unlawful insomuch that some either out of a meer mistake and misapprehension or carnal affections do so obstinately adhere and cleave to those pretended necessary derived points of doctrine that they will make Fundamental points of them yea some are so exorbitant herein that if they do not quite deny the Fundamental points of doctrine at least they do obscure and pervert one or other Article of them Which otherwise are so clearly and perspicuously expressed in the Undoubted Word of God by the Prophets and Apostles that they cannot be denied or questioned by any Christian but him that is clouded and blinded by his affections 2. In respect of persons Wherefore in the Second place we must discern what is necessary or not necessary in respect of the Persons For there are some Vniversal or according to the Greek Catholike Doctrines which are necessary for
all Christians to know and at all times especially in the Primitive Church of the Apostles have been unanimously received taught and believed by all true Christians as the aforementioned Fundamental doctrine of salvation with all that is evidently and undoubtedly depending from it so that no man can reject it without he rejecteth also the Fundamental doctrine it self But some are but Theological Doctrines which are not necessary for all Christians but onely for some to know to whom God hath imparted before others a fuller measure of knowledge and more excellent gifts and charge from whom also he will require more then of others according to the rule of Christ To whomsoever much is given of him shall be much required Luk. 12.48 So that it is sufficient for one to know and to believe onely implicitely in the principal General Articles that what another doth know and believe explicitely in many Special Points which are comprehended therein For the one that he should believe and do that which in it self and directly is necessary unto salvation for the other that which he knoweth to be consequently necessary or to be inseparably annexed thereunto Yea for one it is necessary to believe many Truths whereof he hath good ground and knowledge out of the Word of God which neverthelesse for another who wanteth such knowledge are either not so necessary or not so profitable to believe without ground yet are necessary not to deny or contradict them obstinately out of carnal affections because he cannot but have lesse ground to deny them and rather ought to search the Truth diligently in the fear and worship of God and to be ready to receive and acknowledge it with thankfulnesse when it is demonstrated unto him out of the Word of God Otherwise the Obstinate denying which is incompatible and inconsistent with true faith and love to Christ and his Word and proceedeth meerly from carnal affections whereby the understanding in the knowledge of the Truth is darkened and eclipsed would prove damnable unto him not onely by reason of the errour it self but rather because of his Obstinacie Thirdly and principally we must discern what is necessary or not necessary in regard of the revealed Word 3. In regard of the revealed Word of God being the rule and means whereby we may know what we ought to believe and to do Which Word though properly there is nor ought to be but onely one yet is delivered to the Believers in a Twofold manner by Preaching and Writing From whence we must distinctly consider Whether and how far the written Word of God and whether and how far the preached and ministerial Word or the traditions and doctrines of the Church and their teachers ought to be the rule of our Faith and life But since this is the Point that principally is controverted and debated betwixt the Romane Catholikes and the Evangelical Protestants we intend at this present to lay down the ground-work of that which is undoubtedly agreed on by both Parties As first of all That the Books of the Prophets and Apostles of the Old and New Testament which we on all sides acknowledge and receive for Canonical are the undoubted Word of God and the perfect and infallible rule of our Faith and life and that consequently every thing that is taught in them so clearly and manifestly that every understanding Christian certainly and undoubtedly may know and conceive it must be necessary for all unto salvation so that though they do not know explicitè and particularly all things yet are ready to believe and receive undoubtedly all things assoon at they do apprehend them The Sum of the Articles we must believe unto salvation is briefly collected in the Apostolical Creed into which all Christians are baptized and received as fellow-members of the Christian Church What we must Morally do is exhibited in the Commandments of the First and Second Table concerning the love and duty towards God and our neighbour But what we must Ceremonially and Sacramentally perform is contained in the words of the Institution of the holy Baptism and the blessed Communion or Supper of the Lord being the Two Sacraments of the New Testament ordained by Jesus Christ himself as it is generally and undoubtedly agreed on And lastly what we ought to desire and ask of God is included in the Lords Prayer In which Five Fundamental Points of Christian Religion viz. in tribus Symbolis doctrinalibus credendorum faciendorum petendorum what we ought to believe to do and to ask and in duobus Symbolis Sacramentalibus regenerationis nutritionis spiritualis how we ought to be regenerated and as Children of God in Christ spiritually nourished unto a new and eternal life doth consist the whole Catechism which we for our part think generally necessary for all Christians yet all is to be understood in that sense which is most clearly taught and expressed in the Scripture yea also whatsoever so evidently and necessarily doth depend from the said Fundamental Points that every Understanding Christian though he is not able to conceive the Divine Mysteries by his natural reason may yet certainly and undoubtedly apprehend the doctrine or meaning of the Scripture or the necessary consequence of it Therefore although any Controversie should be raised and moved about these Fundamental Articles which in the Primitive Church had not been sufficiently declared or unanimously taught yet they could not be generally necessary unto salvation for all Christians but onely their unanimous and undoubted meaning Moreover besides that what directly in it self is necessary there are yet many other points of doctrine partly Theological partly Historical and partly Philosophical yea in general whatsoever is clearly taught in the holy Scripture though its consequence and dependence from these Fundamental Articles is not of such necessitie and therefore not directly necessary unto Salvation yet it is necessary for us to believe it because it is thus certainly and clearly revealed in the Word of God For Example That our Lord Jesus Christ suffered under the Emperour Tiberius and under the Governour Pontius Pilate as it is expressed in the Apostles Creed or that the mother of the Lord was called Mary or that our Lord rose from the dead the Third and not the Fourth day c. These are such circumstances in the historie of the Birth and Death of Christ which though directly they are not necessary for us to believe and know unto salvation yet they are necessary for us to believe because they are as clearly and expresly set down in the Word of God as the Articles themselves so that no man that knoweth them may deny or make a scruple of them unlesse he would also deny together the whole Word of God Likewise that in the last times the great Antichrist shall come That at Christs coming to judge the world not all men shall die but the rest be changed which though it is not absolutely necessary unto salvation to know yet it is
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
and words to the Doctrine practice worship whereby any offence may be given then to the persons And that primarily to our own affaires words and works whereby we may put any stumbling block and offence in the way either of our neighbour or of our selves Secondarily to the matters of our neighbour as far as he may become unto us or we unto him a stumbling block or offence Secondly it is to be noted that he doth not properly speak of the offence of affections whereby we or our neighbour is provoked to anger afflicted offended and alienated from us but of the offence of Conscience whereby either our own Conscience is wounded by going against Conscience or the neighbour is misse-led into errours or sinnes of Conscience or he being already ingaged in errours and sinnes of Conscience is by us strengthned and confirmed therein But we need also to take heed of the offence of affections and the hatred arising from them as much as possibly may be according to the rule Rom. 12. v. 18. If it be possible as much as lieth in you live peaceably with all men Yet not so neither that we give thereby an offence to our Conscience and also by reason of the outward peace with men should destroy and lose the inward peace of Conscience Thirdly it is indubitabe hereby that the Apostle requireth nothing else but that we for our part give or put no occasion to fall in any mans way Which hapneth when we either commit that which is evill and omit that which is good or abuse so our liberty in indiffent things that the weak are scandalized at our example which is to say offended made worse thereby and mis-led into errors and sinnes But it is no wayes required from us that we for the avoiding of such scandall and offence which others without cause either out of weaknes or malice receive at us in doing what is good and omitting what is evill should therefore omit that which is good and commit that which is evill For we must not do evill that good may come Rom. 3. v. 8. Not wound our own Conscience that another mans erroneous Conscience may not be offended Yea we need not neither forsake our liberty in indifferent matters because of those that are offended at them out a Pharisaicall hypocrisie and malice or judge and condemn us but only for their sake which are weak in faith But against the others we must often times of necessity stick fast to the liberty for no other reason but this l st they may impose on us a necessity against that liberty which Christ hath purchased unto us Gal. 2. v. 4 5. Which generall rule of avoiding offence of them that are weak in faith the Apostle doth apply in the words following upon the meats which were fordidden in the Law but were indifferent things in the Gospel I know saith he and am perswaded by the Lord Jesus that there is nothing no meat unclean common of it self but to him that esteemeth any thing to be unclean to him it is unclean common From which he maketh a two-fold inference I. He that hath the knowledge and receiveth it for a free indifferent thing may use it for himself without sinne Yet so that he give no offence towards sinne nor grieve or distract without necessity the weak who doth not yet acknowledge the same but accounteth it for forbidden and unclean Rom. 14. v. 15 For if thy brother be grieved with thy meat in his Conscience Now walkest thou not charitably Destroy not him with thy meat for whom Christ died II. He that hath not the knowledge but esteemeth it to be forbidden and unclean or at least doubteth thereof may not use the same without sinne and offence to his Conscience v. 20. All things indeed are pure but it is evill for that man who eateth with offence v. 23. and he that doubteth whether they are indifferent or not lawfull or unlawfull before God if he eateth is damned condemned viz. of his own Conscience because he eateth not of faith For whatsoever is not of faith viz. so that we are sure that they are acceptable to God or permitted by God is sinne This very same Doctrine is repeated over again by the Apostle 1 Cor. 8. Where he applieth it almost in like manner to meats offered to Idols v. 5. Concerning the eating of those things that are offered in Sacrifice unto Idols We know that an Idoll is nothing c. v. 7. Howbeit there is not in every man that knowledge for some with Conscience of the Idol eat it as a thing offered unto an Idol and their Conscience being weak is defiled c. v. 9 10 11 12 13. Take heed lest by any means this liberty of yours become a stumbling block to them that are weak For if any man seeth thee which hast knowledge sit at table in the Idols Temple Shall not the Conscience of him which is weak be emboldned to eat those things which are offered to Idols And through thy knowledge shall the weak brother perish for whom Christ died But when you sinne so against the brethren and wound their weak Conscience ye sinne against Christ Wherefore if meat make my brother to offend I will eat no flesh while the world standeth lest I make my brother to offend By which Doctrine of the Apostle we may here easily understand what and how farre we ought to judge in matters of Religion and Conscience Judge this rather that no man put a stumbling block or an occasion to fall in his brothers way Wherefore I. How farre we may judge of the Doctrine and Religion of the erring we must not judge the persons whether they are damned before God or not but properly and principally the matter it self whether it be an article of faith or life of doctrine or worship and only so farre and to this end that it may not become a stumbling block and offence of Conscience unto us and others But the persons we may judge so farre that we may avoid to give them the like offence or we our selves to be offended at them II. And not only in those things which are commanded or forbidden by God to beleeve or to do and therefore are necessary but also which are in themselves free indifferent things which is to say neither commanded nor forbidden and therefore not necessary to do or to omit them which neverthelesse we must judge thus far lest by our liberty we put a stumbling block in the way of the weak whereby they might deal against their Conscience having no knowledge of such liberty but holding them for necessary in their erroneous Conscience or doubting of them III. Being we must be so cautious in free indifferent things because of the weak how much more in things that are necessary and commanded or forbidden by God lest we may teach or do somewhat against our knowledge and wilfully what God hath rejected and prohibited in his Word as unlawfull or
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
I think it needlesse at this present Seeing it is for the most part agreed on in Thesi or position of it But in Hypothesi or application of it each one favoureth his side best and transferreth the fault and cause of all dissentions and divisions upon his adversary Wherefore for the conclusion thereof we must apply such common and generall Doctrine to the modern differences and controversies and especially to the three dissenting parties afore mentioned without any partiality and passions CHAP. X. Whether or how farre the Protestant Churches ought or are bound to judge the said Roman-Catholicks in their Doctrine and Religion or to separate themselves from them or to undergo any Reformation AMongst all Schismes and Divisions in Churches which ever since the Apostles times arose amongst the Christians we shall hardly find any one which hath been fomented with more vehemency and fiercenesse then that which in our Predecessours dayes sprung originally in Germany and afterwards was spread over all Europe and at this present is divulged witnesse our own eyes to a most lamentable desolation and destruction of Christendom so that some long continuance thereof which is feared will draw at length upon the necks of all Western Churches like punishment and oppressions as formerly the Eastern suffered under the Turks Tartars and other Barbarous Nations unlesse the Lord doth shorten and prevent them by the day of his apparition Wherefore every one hath good reason to be carefull and to search out which side properly is guilty and the cause of such pernicious Schismes that we may know to which to give assent and to which not Whereby it is not imaginable that one side should be only and totally guilty and the other absolutely innocent and guiltlesse For it may well be that there hath been faults on both sides either in the excesse or defect whereby their minds were exasperated and the divisions grown to such a high pitch And the differences and disceptations in Churches are much like the warre or judiciall law-businesse where many times the most just and equitable cause is very ill managed and commonly prolonged and extended to a great inconvenience if not to the utmost ruine of both disagreeing parties But since indifferences in Religion especially when a resolute Schisme and Division is already formed in the Church no Neutrality nor therefore a totall separation from the Christian Church or the settlement of a peculiar Church is admitted but assent is to be given either to one or the other side in the saving Doctrine and Religion though not all its actions may be approved At least thus far must be determined of the guiltinesse and innocency of the different parties to the end that men may know which Church is to be imbraced and which not Which subject fully and punctually to handle and maintain would require a peculiar book in regard that all modern writings whether they concern Divisions and Dissensions or Ecclesiasticall Unity are in some kind directed to this scope But we shall here be constrained only to touch it in a short and compendious way as much as will conduce to our present intention and to declare it briefly by the aforementioned principles And first whether and how farre we have reason to judge their Doctrine and Religion to separate our selves from them or to reform them Then secondly whether therefore by any means we ought to judge and condemn the persons or whole Churches I. Where then first it is to be exactly examined How farre the Protestants are separated from the Romish Church how farre the Protestant Churches have separated themselves from the Roman-Catholicks Seeing they have not withdrawn themselves one from another in al points of Christian Doctrine and Religion but remain still united in many great and weighty Articles which have been unanimously acknowledged of both sides out of the Word of God For both sides professe and receive the whole Vniversall Apostolicall Creed whereunto we are Baptized on all sides Likewise both sides retain the ten Commandements and the Prayer of the Lord And although they omit in their Catechismes the second Commandement concerning Images yet they retain it at least in their Bibles so that we remain undivided at least according to the letter in three most necessary Symboles or Articles of the Universall Christian Religion credendorum faciendorum petendorum what is necessary to beleeve to do and to aske as was mentioned heretofore And notwithstanding they have added many other human Ceremonies and Traditions to the holy Sacraments which Christ himself hath instituted yet we acknowledge that they have thus farre kept the true Baptisme being the most necessary Sacrament that we nor they desire to rebaptize those that were baptized by us and them Moreover they receive and acknowledge with us the whole Sacred Scripture of the Old and New Testament to be the indubitable Word of God whose Interpretation and meaning in many sound Doctrines yea I dare say in the most is unqestioned betwixt us and them Yea likewise in the Symbols of the Primitive Church of the first and principall Councels which we receive on both sides agreeable and warrantable by Scripture and finally in all points of their Doctrine and Religion which are true Vndoubted Ancient Catholick we remain as yet united with them against all other erroneous Sectaries as hath been declared before Wherefore we cannot nor will judge them Hereticks but rather we must judge and determine by those undoubted and undeniable grounds of both sides all other differences in Doctrine that are left And if we only might be tolerated by them without compulsion of Conscience we nor they had then no cause to separate and with-draw our selves one from another And we would sufficiently find in the said articles whatsoever is necessary unto salvation II. Neither do we judge and condemn them in those things which we generally and on all sides acknowledge and receive as free indifferent matters which neither directè or indirectè in the Word of God are commanded nor forbidden to beleeve or to do but rather confesse that men ought herein to conform themselves to each Church and Lawes of the Countrey Customes and Ceremonies lest because of unnecessary things a separation and scandall be caused according to Augustins rule Quod neque contra fidem neque contra bonos more 's injungitur indifferenter est habendum pro eorum inter quos vivitur societate servandum est Epist 118 But in such things which We for our part account for free indifferent matters but they for necessary either out of custome or because of the Tradition of their Church or out of a mis-apprehension of the Word of God as for example in Fasts and Holy daies we ought to judge the matter thus far lest according to the rule of the Apostle we may cast a stumbling block or scandall before them by our liberty and knowledge in their pretended necessity but rather dispense with our exteriour liberty in such
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