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
as they do the Second Commandment concerning Images will they judge us therefore Should we not have the liberty to teach and to learn the Commandments of God as God himself hath spoken them from heaven and with his own finger graved them in the Two Tables of stone Whereas we tolerate the Omission of the Commandment of Images in them that hold it not absolutely necessary for Children and Ignorants though we cannot approve thereof nor excuse it especially seeing what great Idolatry it hath bred in Popery and that the said Commandment doth extend as well to the Children and Idiots as to the Priests and Levites yea we conceive it to be most necessary for those being naturally bent to Images and Idolatry Also in the differences in Doctrine of Faith that in the holy Communion by eating Sacramentally the blessed bread and wine we believe onely a Spiritual partaking or communion and presence of the Body and Blood of Christ and not a carnal and corporal Neither believe Vbiquity or Omnipresence of Christs Body but the Omnipresent power vertue and raigning of Christ true God and Man even in those places where his Body is not present Nor an Vniversal reconciliation and propitiation by Christs death whereby indifferently all men whether they do believe or not believe repent or not repent have remission of their sins already But whereby principally Repentance and Faith is required from all in general and withal forgivenesse of sins and life in Christ is faithfully offered and promised and consequently really and effectually conferred and given to those onely who effectually believe and repent Nor also an Vniversal Election of all men unto Salvation but onely of the Believers and yet so that they are not elected by and according to their faith or works which God hath foreseen in them before the election much lesse that they should be saved without faith or without good works But so that they are elected out of a meer special grace in Christ even to this end that they through faith might be converted from the bondage of sins to be adopted unto children of God and to good works and made fit for to walk therein and obtain everlasting Salvation Will they for these or other such like points of Controversie in Doctrine for the most part arising from thence judge and condemn us as Hereticks as most of them use to do then they must first prove that their opinions and manner of expressions in those points which they so fiercely insist upon and whereon commonly all the controversie dependeth are not onely agreeable to Truth but also absolutely necessary unto Salvation But we shall sooner prove those not to be warrantable by Scripture then they shall make them good to be necessary seeing we cannot finde any wherein the Word of God the truth much lesse the necessity thereof For what is then that is necessary unto salvation We agree already both in this against the Papists namely that whatsoever is necessary unto salvation is plainly and expresly taught in the holy Scripture but whatsoever are onely bare words of men and Humane Traditions and Doctrines ought and must not be necessary unto salvation though otherwise they are not repugnant to truth Wherefore they must first prove that such opinions and manner of expressions of theirs which they esteem to be necessary are expresly taught in the Scripture and yet so that we also may certainly and undoubtedly conceive them to be grounded thereon as a necessary point of saving Faith and obedience to Christ They will say That they have proved it already sufficiently and abundantly if not by words of the Scripture it self at least by equivalent words and by a necessary consequence drawn out of them And that we therefore onely will not receive and condescend unto it because it is contrary and repugnant to our natural reason As for Example When the Lord speaketh of the Bread Take eat this is my Body they make it to be equivalent as if he had said Eat my Body in and with the bread and that he meant a natural corporal and carnal eating Likewise when the Lord said I am with you till to the end of the world they infer that his Body also is present with us because Jesus Christ or his Godhead is nowhere without his Body or separated from it But although this may seem to them in their Reason to be a clear and plain Exposition or a necessary Consequence yet we examining and comparing not onely our Reason but also the words of Christ himself and not the Five words by themselves alone but all the words of the whole Institution together yea of the whole Scripture we finde the Contrary a great deal clearer and plainer that the words of Christ are not agreeable to their Interpretation nor their Consequence of any validity much lesse of necessity For indeed this is plain and manifest that Christ saying to his disciples Take eat spoke of the bread which he took brake and gave to them and that he meant there a corporal carnal visible and natural eating of the bread And it is also manifest and evident that he spoke of that bread This which I have broken and given This bread which ye take and eat This is my Body which shall be given for you But that this is to be understood after a carnal and corporal manner so that his body who sate with them at Table and reached to them the bread hath been Invisibly in and under the bread and eaten though supernaturally with their carnal mouth is no ways clear and manifest But they themselves and the Papists also notwithstanding they adhere and insist both upon the literal sense yet they cannot agree among themselves in their pretended literal meaning and besides they both must confesse that they are words of peculiar Mysteries which ought to be Mystically and Sacramentally understood Wherefore it is yet more clear and manifest since Spiritual things must be compared with Spiritual 1 Cor. 2.13 that these words also after the na ure and propriety of other Sacraments must have a Spiritual meaning as the Lord himself saith of the eating of his Body and the drinking of his Blood The words that I speak unto you they are Spirit and they are Life Joh. 6 63. As both Papists and Lutherans must acknowledge that in the Lords Supper is principally required a Spiritual eating We have also many pregnant motives which are not onely grounded upon Natural Reason but upon the words of the Institution it self upon the undoubted Articles of the Christian Faith and upon many other manifest places of the Scripture and therefore binde not onely our Vnderstanding but our Consciences that we cannot receive by any means their Interpretation concerning the Invisible body in the bread and the carnal eating thereof which may be common both to the unbelieving and ungodly Hypocrites and also to the believing because it doth more evidently appear to be repugnant to these words of God
and conversion from sin and without new obedience to Christ Commandments Which all is so plainly and expresly taught in the undoubted Word of God especially in the Five aforementioned principal Points that every Christian may sufficiently understand them unto his salvation and hath been unanimously professed in the Primitive Apostolike Church But whatsoever is not so clearly and expresly taught in the Word of God as a necessary Article of Faith Love and Obedience towards Christ nor hath been understood and taught out of the same in the Primitive Church That very same though it dependeth from it by a necessary consequence and therefore may be true doctrine and agreeable to Scripture yet it cannot be necessary for them who do not understand it as yet and retain onely the Fundamental doctrine it self the saving faith and love towards Christ at least so long till God enlighteneth and bringeth their understanding to a fuller knowledge of the Truth which they in the fear of God ought daily to search into Whereby we do conclude further that We ought also not to judge one another according to the aforesaid rule of the Apostle in these doctrines Especially when the other may produce Motives and reasons to the contrary and such which are taken not from natural reason but from the Word of God and therefore bindeth not onely his understanding but also his conscience that he cannot receive such doctrines for fear of sinning against God and his Word but must at least doubt of them For in such a case we must say Whosoever doubteth if he eateth if he receiveth them is damned by his own conscience And rather according to the Apostle's exhortation in such controversies of doctrines We must receive him that is weak in faith but not to doubtful disputations Who art thou that judgest another mans servant To his own master he standeth or falleth Let us therefore not judge one another any more but judge this rather that no man put a stumbling-block or offence of conscience in his brothers way CHAP. IV. That the Romane Catholike Church hath no ground to Judge and condemn the Protestant Reformed Evangelical Churches as Heretical HAving laid this ground we may easily and as much as is necessary for every ones conscience unto salvation deliver our Judgement and Opinion concerning the Modern differences and dissentions in matters of Religion which among the Christians that make on all sides profession of the written Word of God contained in the Old and New Testament are fomented and aggravated meerly out of an Unseasonable and Uncharitable judging and condemning with such vehemency and bitternesse yea with such great effusion of blood and lamentable devastation of Countreys that never the like was heard of any other Religion in the world At this present I will make but a short Application to the Three principal divided and dissenting Churches Differences betwixt the Romane Catholikes Lutheran and Reformed Churches which are dispersed in the Occidental Christian World thorowout whole Provinces and Kingdoms As first the said Romane Catholikes or Papists so called who besides the holy Scriptures are grounded upon the traditions of the Church and especially upon the Councel of Trent and generally are altogether subjected and depend on the Pope of Rome as being their Supreme Head and Judge in matters of Religion and Conscience as the Churches in Italy Spain and the greater part in France Germany and Poland Then the Protestant Evangelical Lutherans as they themselves will be called who besides the holy Scripture professe Confessionem Agustanam Saxonicam formulam Concordiae as their Symbolical and Universal Books of doctrine not that they ground principally their Faith and Religion upon them but that they hold the doctrine and opinions of them conformable to Scripture and necessary unto Salvation as in Germany especially in high and lowe Saxony some Churches in Swaben Francony Westphaly Hessen c. and without Germany the Churches in Denmark Sweden and Prussia although there is some difference perceived betwixt them because some have not received hitherto as yet the said formulam Saxonicam and some of them have collected their own peculiar Corpora doctrinae Confessions and Books of Doctrine Thirdly those Evangelical Christian Protestants who because they will not be bound and tied to any man's whether it be Luther's Calvin's Zuinglius or any other's Doctrine or Books and therefore not be named by any man's name but have purged and reformed their Doctrine and Religion from the abuses of Popery onely according to the written Word of God are commonly called Reformed by some Papists they are called Biblists or Scripture-men of which name they need not to be ashamed because they are grounded on and refer themselves wholly to the holy Bible as the Churches in England Scotland Helvetia the United Provinces of the Low-Countreys all the reformed Churches in France with some particular Churches in Germany Poland Hungary c. Which though they have collected and framed also their peculiar Confessions yet not with the intent to binde other Christians consciences even to their word but onely to testifie their Unanimous consent and Uniformitie first and principally in the necessary fundamental Points of salvation out of the manifest Word of God then secondarily in the confutation and rejecting of the erroneous By-doctrines especially those of the Popish Churches which have no ground in the Word of God but are è diametro opposite to it by a necessary consequence And withal to decline and refute all sorts of calumnies and slanders of their Adversaries Wherefore also they by a special Confession of theirs do not reject the Confession of others especially that of Augspourg though there be some difference in words remaining much lesse do presume to condemn other Eastern and Western Churches because of some different opinions or Ceremonies if onely they do agree with them in the fundamental points of doctrine and for the rest withhold themselves from condemning others And even for these very same reasons have I hitherto addicted my self to the Confession of these Reformed Churches and am resolved with Gods assistance to persevere in it even unto death not onely because I acknowledge in the controverted Points the doctrine of these Churches I say Their own doctrine which they themselves Vnanimously professe to be consonant and agreeable to Scripture but especially because besides the Indubitable Universal Fundamental Doctrines and necessary Articles of faith which they with one consent receive they do not maintain or impose upon others any other doctrine as necessary unto salvation which in it self and by Gods command is not but impart and permit to every one the due libertie of Conscience and also do neither deny pervert or mutilate any part or articles of the true Gospel of Christ nor introduce any other By-Gospel or By-articles or judge or condemn others for it Whereas other Churches principally the Papists and partly the Lutherans if they do not quite deny any necessary point of true
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
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
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
of them that hate and abhore reconciliation may without any difficulty be United nay are already United by the Spirit of Christ upon the evident word of God in the Vniversall saving Faith and sincere love and obedience of Christ who also upon this only solide and firme ground of the universall saving truth and unity may in safenesse quiet and pacifie their own Conscience amongst so many Divisions and Seducing Spirits and withall declare themselves upon good grounds against all different dissenting parties and yet shew themselves peaceable and without scandall CHAP. VII That even these are the safest meanes to restrain all Erroneous Sects THere may be severall objections made against this our Declaration The First Objection against the aforementioned Doctrine As first that in this manner a great gap would be opened to all Sects Arrians Photinians Socinians Weigelians Anabaptists Arminians or of what name soever who though they referre themselves on all sides to the Scripture yet they obscure and pervert the plainest and most evident places of it so that at length we should retaine nothing but the bare words and letters of the word of God nor them also without controversie and disputes But if we do seriously consider the matter this will be rather the only true sure easie and most efficacious meanes not only to maintaine Peace and Unity amongst true beleevers but also to silence and restraine all erroneous Sects yea to cut of all occasions least they disturbe seduce or teare the Church of God any more by their perverse interpretations and opinions namely First That we know that their own particular interpretations inferences must not be necessary unto Salvation because they do either assert affirm some new doctrin which is not so manifestly and expressly asserted in the word of God or deny some what which is not so plainly denied therein That both we and other Christians can in conscience acknowledge and receive the same or the Primitive undoubted true-beleeving Church could have unanimously received such a meaning sence thereof Which is a certain infallible sign that it must be either a false perverted or at least an unnecessary interpretation or meaning and that we therefore may reject it as unnecessary with a good conscience but they may not with a safe conscience disturbe the Church of God with such unnecessary new doctrines Secondly When they cry up such interpretations and opinions of theirs though we certainly know them not to be necessary not only for necessary articles of Faith or Gods Commandements and their owne words for meere words of God Then we know further undoubtedly that they are just such Prophets as God hath warned us from Who shall presume to speak in his name that which he hath not commanded them to speak Deut. 18.19 20. Who shall say The Lord spoke thus when he did not speak it Exod. 13. Especially when they are so obstinate in their opinions that they judge and condemne others for the same or revile and blaspheme the contrary doctrine or otherwise knowingly purposely and wilfully draw thereby some distractions and divisions upon the Church of God For which reason we have good cause to shun and eschew them according to the doctrin of Christ and the Apostles Tit. 1.10 2 Tim. 3.6 to avoid them Rom. 16.17 to withdraw ourselves from them and have no company with them 2 Thes 3.6.14 2 Joh. 10. Who by judgeing others and causing therewith divisions and sects separate themselves from the Assembly of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 19. And also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being condemned of themselves Tit. 3.11 Who also ought to be instructed in meeknesse of spirit and convinced by sounder better surer and plainer interpretations and inferences out of the word of God and sometimes sharply rebuked Tit. 1.9 10.13 2 Tim. 2.24 25. And to restraine them with all other spirituall meanes that Christ hath Ordained least they may prejudicate and hurt the Christian Church by their seductions and spread farther their leaven and sow tares Thirdly How much more when they by their own interpretations and conclusions in doctrine of Faith and life do not only affirme or deny some what which in the word of God is not so expressly affirmed or denied but also do affirme some things which are so evidently and expressly denied therein or deny some things which are so expressly affirmed therein that all learned Christians who will but understand them and not out of carnall affections sticke unto them may comprehend them without any difficultie nay it being evident and palpable to every one that those Interpretations and opinions of theirs are but meerly strained and spun out of their own fancies and not grounded upon the text and words of the Scripture it self or equivalent places of it Especially the true Primitive undoubted Church having with one accord taught absolutly the contrary Those if they in such a manner obtrude and urge their own forced Interpretations or rather perversions of the Scripture both without and against the manifest Word of God as necessary as the Word of God it self and thereby deny or pervert the true necessary Articles of Faith or Precepts of God and that obstinately as hath been mentioned before They are not onely like to those Prophets who presume to speak in the Name of the Lord that which he hath not commanded them to speak but also like them that speak in the name of other gods Deut. 18.20 because they will thrust as out of the way which the Lord our God hath commanded to walk in Deut. 13.25 From whom he hath warned us that we should not believe nor hearken unto their words though they shew great signes and wonders Deut. 13.1 2. Matth. 24.24 25. Whereby I hope every one may see that by the often-mentioned ground of the manifest Scriptures not onely no occasion is given to the erroneous Sects but rather the Sectaries mouth may be stopped with much facility and safety and with more efficacie then by many subtil and endlesse Altercations and Disputes or by all-Excommunications and Persecutions of Hereticks although we do disapprove also this to be used against manifest obstinate Blasphemers as Servetus was who vomited such terrible and horrid Blasphemies and contumelious words against the holy and blessed Trinity that they are noways to be suffered amongst Christians Or when they under the colour of Religion plot Tumults and Insurrections against legal Magistrates as formerly Munzerus and the Anabaptists at Munster did which is not justifiable though it happeneth for true Religion much lesse for erroneous Doctrines sake But those that peaceably and closely adhere to the words of the Scripture without maintaining and introducing singular By-Interpretations and opinions of theirs as hath been told those I say though they do not receive ours or any other particular Churches true Interpretations and expressions we cannot nor will therefore judge as Hereticks but ought to tolerate and receive as weak brethren in faith
as it hath been said many times heretofore Which we may illustrate with one or two Examples As the first Chapter of John which the Primitive Church whose Writings and Doctrines are descended and conveyed to us whereof no doubt but it hath together with the Books of the Scripture received also from the Apostles themselves the true meaning thereof at least in the principal necessary points of which this si one hath Unanimously and Undoubtedly interpreted of the Son of God who was in the beginning of all things as the Substantial Word with the Father If the Modern Socinians interpret it of the beginning of the Gospel and the humane nature of Christ to the end that they may deny the Article of Christs Godhead we rightly reject such Interpretation not onely as not necessary but as false and heretical not that it is onely contrary to our Interpretation but that it is so manifestly repugnant to the words of Saint John that the Primitive Church hath with one consent taught the contrary Insomuch also that none of the Ancient Arrians or Photinians to our and all Modern Socinians knowledge ever thus understood or expounded it But Socinus was the first man as he himself must confesse that spun this Interpretation out of his own head wherein at first his own brethren have partly contradicted him Yet since that time hath he together with his followers preferred it as if it were the undeniable Word of God it self and a most necessary Interpretation before the words of Saint John and the Uniform meaning of the Primitive Church Which may not be done without great presumption nor if it be obstinately urged without damnable Heresie principally in such a deep important and necessary Article of Faith as it is accounted not onely by us but the true Primitive Church and the word of God it self On the other side if they in such profound and incomprehensible Mysterie did adhere positively and closely without mutilation and contention to the words of the Scripture nor added thereunto their own Interpretations and Inferences of their reasoning beyond and against the Articles of Faith we should then have no cause to judge them so sharply though they would not receive or use all our expositions or humane expressions Likewise when Socinus and his followers do wrest and pervert so many manifest places of the Scripture which speak of Christs death that he died for the propitiation satisfaction and remission of our sins to this sense as if he had not appeased Gods wrath against us or which is as much made satisfaction to appease Gods wrath or purchased propitiation and forgivenesse but that he died meerly to this end that he might by his doctrine and example convert us from our sins to God and to pacifie our hearts towards him And account their own Interpretations as worthy and necessary as Gods Word it self So that they grievously slight and revile the Doctrine concerning the reconcilation of Gods wrath against us and the satisfaction for our sins which neverthelesse is so manifestly and evidently taught by so many testimonies of the Scripture that the Universal Christian Church hath professed it with one accord at all times and ever therefore held Jesus Christ for its onely High-Priest Mediatour and Saviour Insomuch that even the greatest Papists though they supply by way of concomitancy the merits of Christ by the Intercession and merits of other Saints and their own merits and satisfaction the daily Sacrifice of Masse Indulgences Purgatory and such like things yet have not denied the propitiation by Christs merits and satisfaction nor any other Sectary as far as we know nor Pelagius himself hath directly opposed it except onely Socinus and perhaps before him Adailerdus Whereas Socinus himself cannot but acknowledge that the Mediatour of the Old Testament Moses hath in some manner appeased by his intercession as Aaron and some other high-Priests by their Sacrifices Gods wrath against his people of Israel and yet will deny such power and vertue of the propitiation for our sins to the most-perfect Obedience Sacrifice and Intercession of our Mediatour and high-Priest Jesus Christ Who seeth not then that they intend arrogantly to prefer their own singular Interpretations before the manifest Word of God and the unanimous consent of the Universal Christian Church and thereby as much as lies in their power shake and subvert the very foundation of our chief consolation in Jesus Christ The Second Objection against the aforesaid Doctrine In the Second place may be objected against the aforesaid ground of Saving Truth and Unitie that neverthelesse the Primitive Christian Church hath condemned many Sects not onely for not receiving the plain words of the Scripture but also for refusing the Interpretations and words of the Church For example The ancient Arrians in the Councell of Nicen and others Chap. 8. for not receiving the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consubstantial alledging that such a word was not to be found in the Scripture But we Answer to this That they were not condemned even for this bare word but rather because of their peculiar Arrian phrase and expressions and expositions concerning the created Divinitie of Christ Against whom the Orthodoxall and true-beleeving Church did very earnestly insist upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though not in the letter yet it is found in the Scripture more plainly and evidently and more conformably to the unanimous understanding and meaning which the Churches in the first three hundred yeers professed concerning the eternall God-head of Christ not that it was directly necessary unto Salvation but conducible to the confutation of the ambiguous terms and opinions of the Arrians Otherwise there hath been in those times true-beleeving Bishops who though they had rejected the Arrian Heresie concerning the created Divinitie of Christ and yet doubted of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was not to be found literally in the Scripture were therefore not condemned but tolerated as weak in Faith This very same we may say of all other ancient Sectaries Macedonius Nestorius Eutiches Pelagius which were at all times condemned for their singular new fangled Interpretations out of the word of God according to the unanimous meaning and doctrine of the Churches in the first three or four hundred yeers CHAP. VIII That in the Reformed Churches no new Doctrin as necessary to Salvation is taught IN the third place it will be objected The Third Objection against the aformentioned Doctrine That we our selves defend many doctrines as necessary unto salvation which yet neither in the Scripture were so plainly expressed nor unanimously taught in the Primitive Church I will give but a touch in some few but principall Instances That we deny the free will in man the merits of good works and the Sacrifice of the Masse Which points were with one consent asserted of all ancient Fathers almost That we teach the Justification ex Solâ fide onely by Faith That we hold the
Bread and the Wine in the Supper of the Lord to be bare signes and Seales whereby the Body and Blood of Christ is but Signified and not really given That we defend Absolutum decretum that God freely without any respect of Faith or Unbelief good or evill works of men hath decreed in his eternall Councell to elect and choose some unto Salvation others the greatest part to cast away and reject as Reprobates unto damnation Also That we understand by Christs going down into Hell the hellish paines and torments Christs Soul suffered Lastly that we hold the Pope at Rome to be the great Antichrist Which Articles of Doctrine are neither plainly expressed in the Scripture nor by the Ancient Doctors of the Church The true Doctrine of the Reformed Churches 1. Of Free-will We Answer First that we do not deny the free will in man in that sence and meaning as some and all the Ancient Fathers have taught out of the Scripture For we confesse 1. That the Naturall man hath a Free-will in many Naturall and Temporall Free indifferent matters 2. In Celestiall Spirituall things to many Outward sins either to commit or to avoid them 3. Yea also to many Outward good works 4. That the Regenerate man hath a true Free-will or which is made Free by the grace of God to true Spirituall works which are acceptable to God Yet so that not onely the beginning but also the continuall help and assistance of Gods grace is required unto it 5. This onely we deny That the Naturall unregenerated man hath naturally without the preventing gracious help and operation of the holy Ghost any Freewill to true Spirituall inward works which are acceptable to God as to Saving Faith Charity Hope and consequently to the true Spirituall outward works which arise from those inward Which also the holy Scripture hath unanimously taught against Pelagius That the Naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can be know them 1 Corinthians 2. verse 14. And that we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Corinthians 3. verse 5. For it is God which worketh in us both to will and to do of his good pleasure Philipp 2. Verse 13. He that hath begun a good worke in us will also performe it Philippians 1. Verse 6. Without him we can do nothing John 15. Verse 5. For we are by nature the Children of wrath dead in sins Ephesians 2. Verse 5. And he that obeyeth sin is the Servant of Sin Romans 6. Verse 16.20 2 Peter 2. Verse 19. But if the Sonne maketh us free wee shall be free indeed John 8. verse 34.36 And faithfull is he that calleth you who also will doe it 1 Thessalonians 5. verse 24. But if there be besides any other controversie of mans Free-will or Gods gracious help we hold neither theirs nor our particular opinions to be necessary unto Salvation especially for all Christians who oftentimes understand but little or nothing at all of such subtil questions and therefore ought not to judge nor condemne one another Like as amongst the Papists themselves the modern Dominicans and Jesuites cannot agree about these questions nothwithstanding the prohibition made by the Pope not to accuse and condemne one another for errours in Faith 2. Of merits of good works 2. Nor do we deny the merits of good works in that sence as the ancient Fathers use the word Meritum desert or Mereri to deserve viz. That we obtaine thereby temporall and eternall remuneration by grace for Christs sake in vertue of his promise Which we confesse unanimously with them by warrants of the Scripture But we deny onely Meritum de condigno as the Papist School-authors and Divines principally the Jesuites do teach that such in themselves are condigne meritorious works of eternall life so that God is bound to give everlasting life not onely by reason of his truth and mercy for Christs sake but also of right and debt though he had not ingaged himself thereunto by any promise Which condigne meritorious works were never taught either by the Scripture or by the ancient Fathers but are rejected of many Schoole-authors and Divines yea by many moderne Roman Catholicks themselves As the famous Jesuite Vasques confesseth that many Catholickes dissent from us calling us Hereticks but in words but most agree with us in the matter it selfe and condiscend of necessity unto our opinion And the Jesuits themselves are not as yet agreed wherein properly the Efficacy and worthinesse of such Condigne merits of works consisteth Vide Bellarm. de Justific lib. 5. c. 17. Suarez in 3. Thom. Tom. 1. quest 19. art 3. disp 39. Vasq. in lib. 2a. quest 114. disp 214. c. 2. 4. 3. Concerning the Sacrifice of the Masse 3. Of the Masse it is sufficiently evident and manifest that there is nothing plainly and expressly taught and declared thereof either in the Institution of the Lords Supper or in the whole volume of the Scripture And although some or all the Ancient Fathers had taught it yet it could not be received for an Article necessary unto Salvation because they had not taught it out of the word of God and because Faith love and obedience of Christs Commandments and Institution may very well subsist without the Masse But it is certaine that even the Ancient Doctors of the Church never have taught such Sacrifice of the Masse as now a dayes in Popery is professed and held for the Soveraigne Worship and chiefest part of Religion For although they called the Administration of the Lords Supper Missam and that from thence because the Catechumeni those that were not yet Baptized were usually dismissed from it with these words Ite Missa est And although they have attributed the name of Sacrifice to the Holy Communion it selfe yet they did it not in such a sence and meaning that the Priest should offer againe the real and essentiall body of Christ in his hand and mouth and also performe a new Propitiatory Sacrifice both for the quick and dead and for other necessities as for sicke Cattell for good weather as it is taught and expressed in the Councell of Trent Sess 22. c. 2. v. 9. Canon 1.3 But that it is Sacrificium Eucharisticum a Sacrifice of Thanksgiving partly because the faithfull gathered and collected the Bread and Wine upon the Lords Table for the Holy Communion and necessitiy of the poor from whence the Germans retain still the name of Oblateâ— partly because the Holy Communion it selfe is a Commemoration and Representation of the perfect Oblation and Sacrifice of Christ finished upon the Crosse as the principall Roman â—chool authors and Divines themselves do expound it by calling it Sacrificium commemorativum representativum So that we also may say as much not of their Masse but of the Holy Communion as it hath been Instituted by our
Lord Jesus Christ Fourthly That man solâ Fide onely by Faith is accounted righteous before God Although we understand nothing else by the word solâ but what the Apostle saith 4. Of Justification onely by Faith that he is justified by meer grace through Faith onely for Christs sake without the works of the Law and as some ancient Fathers interpreted it Yet we desire not to impose and inforce that word as necessary upon any man in regard that by many it may be abused and mistaken as if we could be justified and saved by such a Faith which is onely without any good works If that likewise the Papists did not inforce upon us their own expressions and doctrines concerning the merits and satisfaction of works which are yet lesse warrantable by Scripture But as long as they stick fast to this Tenet and opinion of theirs that we are justified also before God by merits of our good works They cannot finde fault with us if we do reply to them by way of retortion that the justification is done by Faith alone and not by merits 5. The true meaning and declaration of Christs words in the Holy Communion Fifthly The declaration and meaning of Christs Word that he called the Bread his Body because it did signifie and represent his Body or because it is a signe of his Body Although we for our part acknowledge this exposition to be agreeable both to the words and very end of the Institution and to all the Articles of Faith and that some ancient Fathers Tertullian Augustine Theodoret and others have expounded it thus As the Papists and Lutherans themselves do not deny the blessed Bread and Wine to be signes and seals of the Body and Blood of Christ given and shed for us Yet we desire not to inforce and presse upon any man such interpretation as necessary unto salvation or as the Word of God it self Whereas many of ours vide inprimis Wolfang Musculum in 26 Matth. pag. 552 554 555. confesse openly that this exposition though it be not erroneous in it self yet is not sufficient unlesse it did shew and expresse withall the sort and nature of those signes viz. not bare naked significative and representative signes nor bare historical symbols and tokens of remembrance but signa exhibitiva exhibiting and certifying pledges and assurances whereby the things signified by them namely the Body of Christ which hath been given for us the Blood of Christ that is shed for us are really and verily by vertue of his promise though not for the nourishing of our bodies but to the cherishing and quickning of our souls delivered and appropriated unto us and likewise really and verily received by us though not corporally and carnally by our mouth but spiritually by faith As the Papists and Lutherans themselves do not deny such spiritual partaking as hath been said before but acknowledge it to be the onely saving Communion Wherefore we for our part teach thereby no new Doctrine as necessary unto Salvation but onely teach that very same they themselves must allow and approve of If but they reciprocally do not inforce upon us their own particular Interpretations as hath been mentioned oftentimes already nor judge and condemn us therefore but give us liberty to adhere to the Words and Declaration of Christ and the Apostle Paul But as long as they intend to obtrude unto us their pretended carnal supernatural eating for a necessary Article of Faith we cannot but contradict it by a more solide exposition and illation grounded upon the Word of God Sixthly Concerning the Doctrine of Gods absolute purpose and decree of election and reprobation we acknowledge and receive it thus far as our adversaries commonly construe our meaning thereof not onely for no necessary Doctrine of Faith but also not for the proper Doctrine and Opinion of our Churches Being that such a term is not expressed in any general Confessions but onely used by some Divines which yet others do rather absolutely forbear because of the misapplication and abuses with all sorts of calumnies that may arise from them And although we finde many disceptations and different Interpretations concerning the eternal Predestination and Reprobation not onely betwixt our Divines but also betwixt the Romish-School Authors amongst themselves and no lesse between the said Lutherans Yet we cannot receive either theirs or our particular opinions for necessary Doctrines which are professed of all Christians without the manifest Word of God and unanimous consent of the Primitive Church not onely because very few men are capable to comprehend the depth and profunditie of those Points but also because it is sufficient for us unto salvation to know onely of the Elect and Predestinated as much as the Apostle expresly teacheth Ephes 1. vers 4 5 6. That God hath chosen us in Christ before the foundation of the World that we should be holy and without blame before him in love having predestinated us unto the Adoption of children by Jesus Christ unto himself according to the good pleasure of his Will To the praise of the glory of his grace wherein he made us accepted in the beloved Ephes 2. vers 8 9 10. 2 Tim. 1. vers 9. For by grace are ye saved through faith and that not of your selves it is the gift of God not of works lest any man should boast For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them Contrarywise concerning the Reprobates it sufficeth us to know onely that what Christ himself saith He that beleeveth not is condemned already because he hath not beleeved in the Name of the onely begotten Son of God John 3. vers 18. So that the fault and defect can no wayes be imputed to God who himself taketh no delight in the death and destruction of a sinner but will that he may repent and live not willing that any should perish but that all should come to repentance Exod. 18. vers 23 32. and 33. vers 11. 2 Petr. 6. vers 9. But the fault and defect lieth absolutely and totally in themselves who loved darknesse rather then light and therefore receive not the love of the Truth that they might be saved John 3. vers 19. So that we are elected not out of any consideration and respect in our selves but out of meer grace in Christ Jesus both unto salvation and the means ordained thereunto through sanctification of the Spirit and beleef of the Truth whereunto he called us through the Gospel 2 Thessal 2. v. 13 14. But the Reprobates are cast away by Gods just judgement because of their sins unbeleef and impenitency unto the just punishment and condemnation of sins according to the Word of the Lord O Israel thou hast destroyed thy self but in me is thy help Hos 13. v. 9. Moreover all other Disputes and Controversies of the predestinate and reprobates which may be moved and debated on as Why God to one
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-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
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
points of their doctrine and Ceremonies to be ereoneous and false and if not directly yet by a necessary consequence repugnant to the word of God and some Articles of faith Neverthelesse if but they who have not the knowledge yet of such consequence account their owne opinions agreeable to Scripture might not impose them or theirs as necessary Articles of faith but let us enjoy therein our liberty of Conscience If they also would leave to our freedome such Ceremonies of theirs as they themselves will have held as free indifferent things and consequently would tolerate and receive us and our teachers as true Christians or at least as weake brethren in faith though we cannot assent to their owne peculiar opinions as some peaceable Divines amongst them Paulus Eberus David Chytraeus Christopherus Donaver Nicolaus Hemmingius and principally Philippus Melanchton besides many others of his Followers yea whole Congregations and Churches especially in the Kingdom of Poland and great Dutchy of Lithuania a great while since have declared themselves Wee should then have no reason at all yea we were rather to be blamed and should be Schismaticks indeed if we of our owne accord should with-draw and separate our selves from them because of such different opinions and Ceremonies Of whom we yet acknowledge and confesse that for the rest if they doe not make their owne opinions to be necessary fundamentall points they retaine with us the true ground of Christs saving Doctrine and are exempted in their Religion from a publick and manifest Idolatrie And for these reasons have our Churches and Divines at all times most faithfully earnestly and zealously sought to procure and settle a Christian reconcilement and Unitie as formerly in Luthers time in the conference at Marpurg An. 1529 in the Concordia at Wittenberg Anno 1536. and in later years the Palatine and others in their Declarations for Ecclesiasticall peace which also were reassumed in the Conference at Leiprig Anno 1631. As likewise at those present times many eminent Divines beyond Sea in England France and Scotland whose opinions and assistance therein as that Reverend and worthy man Mr. Iohn Duray hath solicited with a singular industry and zeale to a peaceable Unitie and Reconcilement faithfully and sincerely wish advise in their publick Writings such an Unanimitie Uniformitie amongst the Churches in Germany Whence it sufficiently appeareth that we for our part are not inclined to judge and to condemne the Lutherans or to continue in the division and separation from them which hath lasted already above a hundred years Againe it is knowne and manifest on the other side that the Lutherans on their part will hearken and condescend not only to no absolute agreement and reconcilement but also to no Christian and brotherly toleration or moderation in this unhappy Ecclesiasticall difference Because the greater part of their Doctors and Divines upom whom also many Lay-men depend especially the vulgar sort though with indiscretion and defend their zeale maintain their different and controverted opinions not only as agreeable with Scripture but impose them also as necessary grounds and principall Articles of Christian faith without which men may not be counted true Christians nor be saved And so in some manner falsifie therwith the ground-work it self by their owne additionall opinions which they lay for a By-ground of salvation And will not let us effectually injoy our Liberty in such ceremonies which they themselves call adiaphora free indifferent things nor consequently receive us or our teachers as fellow-Christians unlesse wee acknowledge and professe with them the Omnipresence of Christs body the carnall eating thereof in the bread and other such like points of doctrine contained in their formula concordiae much lesse admit us to the Ministery but most vehemently condemne us as the worst Hereticks who doe ovorthrow the foundation and exclude us from the Communion of their Churches yea in many places exclude us from civill society from dignities and offices from Senates from priviledges of the Citie from marriages and from honourable burials Moreover they yet daily and most spightfully pervert calumniate and slander the Doctrine of our Church and continually and most unjustly without the least ground against our owne so often reiterated Declarations charge it with dreadfull and abominable Blasphemies which neither Luther himselfe nor other his Ancient followers ever did and for no other reason but that they might pretend so much more cause for to condemne and reject us What is most reprovable in Lutheran Divines And this is that we finde in the said Lutherans most reprovable and damnable not simply the erroneous Doctrine in it selfe but that they make it a necessary fundamentall Doctrine and of their owne particular Opinions make Articles of Faith and that they therefore so uncharitably and un-Christian like judge and condemne us Why the Reformed must separate themselves from the Lutherans Whereby also every one may evidently see that we therefore have not onely good reason but are of necessity constrained to separate our selves in our Religion from those who will by no means tolerate us nor receive us as Christians least we professe and addict our selves against conscience to such Doctrines and acknowledge them as necessary Articles of saving Faith whereof we have not onely no certaine warrant from the word of God but are convinced in our consciences of their repugnancy to it Wherewith we would give a dangerous scandall and offence first to our own Conscience by denying the knowne Truth of God and then to other fellow Christians as well to the true-Beleevers who with us have the knowledge of the Truth that they might by our example proceed against conscience as to the erring that they might be strengthened and confirmed by our example in their errours And here againe we are not those that separate themselves from them but they are those that Separate and reject us and yet not because of the manifest Word of God as they pretend but because of their owne Opinions Interpretations Inferences Formaâ—ls and Expressions Whereby they put a very dangerous stumbling block and occasion to fall both in our and their owne way yea in the way of the Universall Christian Church and though they proceed not against the ground of Faith yet they are against the ground of CHRISTIAN CHARITIE Especially whereas also the Christian Unitie or brotherly toleration which hath been of our side offered to them at severall times both by word of mouth and in writring not onely hitherto hath been utterly refused by them but also by many mis-interpreted to the worst reviled slandered so that the most pernicious Schism and breach of the Church is but grown thereby more dangerous lamentable Which al we ought to beare yet with a Christian Patience committing it to the Soveraigne and highest Judge and therefore not omit to seeke and maintaine the Unitie of spirit in Faith and love with them that are peaceably affected Some Lutheran Divines are
and separate us from the righteous party in the profession of the Truth calling good evil and light darknesse Cursed be he that perverteth the judgement of the stranger fatherlesse and widow Deuteron 27. vers 19. Should he then not be guilty also of the curse that would wilfully pervert or deny the judgement of the Church yea the Judgement and Truth of God Whereby they also though in their own persons they might not be inclinable to condemn and persecute any man would yet make themselves by their assent partakers of the condemnation and persecution which proceedeth from others who according to the prophesie of Christ shall hate and reproach us separate us from their company and cast out our name as evil Luke 6. vers 22. To let passe how they scandalize others in their conscience by such dissembling and denying both the true beleevers from whom they separate themselves and the erring whom they confirm with their example in the errour whereas they might have induced and perswaded them by a free profession of the known Truth at least to a further inquisition or also to a brotherly reconciliation Now although we cannot generally judge any thing else of the obstinate erring and of such dissembling persons but that they in this manner live in a dangerous condition of their souls and even for this reason we exhort them as tenderly as they love their own salvation to the knowledge and profession of Truth or at least to the mitigation of their uncharitablenesse Yet we may not therefore instantly and rashly condemn the persons but rather hope and pray to God he may if not now by our admonition yet finally before their last gasp illuminate and bring the erring unto the knowledge of the Truth or unto Christian love and reconciliation and move the dissembling to a sound and wholesome Confession Conclusion of the second Part. NOw by the Declaration of this Apostolick Rule even the most unlearned Christian may sufficiently learn both what and how far we ought not to judge and what and how far we ought to judge in controverted and different matters of Religion The Sum and result of it is this 1. We ought to judge and condemn none as Unbeleeving if he doth but closely retain the Universal Undoubted Fundamental Doctrine of Faith and love of Christ which is necessary for all men unto Salvation 2. Although he doth not receive our own or our particular Churches and Teachers Opinions and Interpretations which we acknowledge as agreeable to Scripture and necessary for us to beleeve because he hath no knowledge of them as yet out of the Word of God 3. On the contrary although he adheres to his own or his particular Churches and Teachers singular Opinions which he esteemeth to be consonant to Scripture and necessary for him to beleeve Yet to such Opinions which are uncertain or unnecessary or erroneous also and repugnant to the Word of God or to the saving fundamental Doctrine it self by a necessary consequence 4. As long as he doth not acknowledge such consequence and retaineth but the fundamental Doctrine it self positively and without any mutilation and doth also not erre out of malice of heart but onely out of weaknesse of understanding 5. As long as he doth not make quite fundamental Doctrines of them nor imposeth them on others as necessary neither judgeth and condemneth others therefore or disturbeth the Church of God with prejudicial and unnecessary disputes 6. As long also as he doth not obstinately reject better information but rather laboureth to search further the Truth in the Word of God and to testifie his Faith by Christian charity and godly conversation So that he is not to be accounted for an obstinate unfaithful schismatical heretick but for a weak Beleever and erring Brother Contrarywise 1. They that will have their own erroneous or controverted and unnecessary opinions to be necessary fundamental Doctrines in so much that they repose their comfort and hope of salvation in them 2. Which they also inforce upon others as necessary fundamental Doctrines or judge condemn exclude and separate from the Communion of the Christian Church others therefore whereby they cause Schisms and Divisions in the Church of God 3. Especially such opinions which are not onely doubtful and erroneous but also repugnant to the true undoubted Articles of Faith and fundamental Doctrine if not directly and expresly yet by a necessary consequence 4. They also who cruelly and uncharitably persecute others because of such humane opinion and thereby occasionate not onely Schisms in the Church but distempers and distractions in Common-wealths 5. And that not meerly out of ignorance and humane infirmity but out of a wilful blindnesse and malice so that they will not hearken nor receive any information of the Truth much lesse search into it themselves but obstinately oppose it out of carnal blinded affections Those we may and must thus far judge out of the Word of God First Concerning the matter it self That we no wayes make our selves partakers of such errours and other sins arising from thence but had rather be condemned rejected separated and persecuted by them lest we may become a stumbling block and offence first to our own then to other true beleeving or erring consciences Secondly As much as concerneth the persons That though we cannot judge any thing else of such persons in general but that they in this manner are in a dangerous and damnable condition yet we condemn none in particular First Because we cannot directly discern in no man whether he doth erre out of humane weaknesse or obstinate malice Secondly Because though he did erre out of malice yet we ought still to hope seek and pray to God for his conversion and commit the judgement concerning him to the Soveraign Judge Would to God That all that are called Christians or at least Catholicks and Evangelical did agree with us herein with one minde seeing that all those that will not proceed against conscience nor parallel and equal mens words with Gods word neither place themselves in Gods Tribunal must herein agree Then the Christian love and peaceablenesse would raign instead of this unhappy Schism cruel distraction and lamentable devastation of Christendom And the easiest and safest way be opened unto right Christian Unitie in the Doctrine of Truth instead of the manifold dissensions and differences in Doctrine and Religion The Apostle Paul hath not onely most earnestly and faithfully exhorted us all in general and especially the Romane Church to which he directeth his Epistle but also added most efficacious and pregnant motives thereunto Wherefore let us not judge one another any more Why That is evident by the precedent words We shall all stand before the Judgement-Seat of Christ So then every one of us shall give accompt of himself to God Rom. 14. v. 10 12. Like as he writeth to the Corinthians Therefore judge nothing before the time untill the Lord come who both will bring to light the hidden things of darknesse and will make manifest the counsels of the heart and then shall every man have praise of God 1 Cor. 4. v. 5. If we had that great day of Judgement of the Lord continually set before our eyes especially the Divines and Ecclesiasticks who before all others should be the Sons of Peace Luke 16. v. 6. yea the true Ambassadours of Peace Isai 33. v. 7. 52. v. 7. Nah. 1. v. 15. whereas many are Authors of most of the disturbances in the Christian Church by their unchristian judging and condemning They would not be so rash and severe in judging one another but every one would first think and consider with himself how we shall give once an accompt of our selves before that Tribunal And though we must judge for conscience sake because of our function yet we should not more rigourously judge others then we our selves desire to be judged by the Lord viz. not for our ignorances nor for our weaknesse not for every faulty word nor according to other mens words or traditions of men or humane opinions yea not after the severity of Gods Law nor uncertain doubtful Interpretations of the Word of God But onely according to the undoubted saving Gospel of Grace and Truth of Christ in Fatherly goodnesse tendernesse grace and mercy Wherefore we conclude with the words of the Apostle James 2. v. 12 13. So speak ye and so do as they that shall be judged by the law of liberty For he shall have judgement without mercy that hath shewed no mercy And mercy rejoyceth against judgement To him the Father of Judgement and Father of Mercy be adscribed all honour and praise for ever and ever Amen FINIS