A TREATISE TOUCHING THE Peace of the Church, OR AN APOSTOLICAL RULE how to judge aright in Differences which concern Religion.  JOHN 7. v. 24. 
Judge not according to the appearance, but judge righteous Judgement.  
PUBLISHED BY AUTHORITY.   Crown on top of flower 
LONDON, Printed for George Thomason, and are to be sold at his Shop at the Rose and Crown in Paul's Churchyard, 1646.   

To the Reverend, Pious, and Learned Assembly of Divines convened at Westminster by the Authority of the Parliament for consultation in matters of Religion.  
REVEREND SIRS,  
COnsidering with myself, with a charitable and tender commiseration, the pestiferous and pernicious Heresies, Schisms, Divisions, and Sects, wherewith since the Apostles times the Christian (both Eastern and Western) Churches were ever continually infested, distracted, and torn in pieces; I make no question but you will confess, that the latter two rents, the One between the Christian-Protestants and roman-catholics, the Other between us and the Evangelical-Lutherans, which in our Predecessors days sprung originally in Germany, then were dispersed over the face of the Universal-Occidental-Christian-World, and at this present are grown to the highest pitch of desolation and devastation of Christendom, were fomented with more unchristian and inhuman cruelty, bitterness, calumnies, slanders, oppressions, persecutions, and effusion of blood, then ever you heard or read in Ecclesiastical Histories of any other Religion in the World: And consequently acknowledge, that such distractions and disorders of the Christian Church proceed from no other ground then from an unseasonable, uncharitable, rash, presumptuous, and unjust judging and condemning one another. Wherefore, we shall do very well, exactly to search and inquire, which of these three principal, divided, and dissenting Churches is guilty or innocent of such a prejudicial Schism and Separation, to the end, that we may know and discern which side to embrace and give assent unto, and which not. And that the true, undeniable, orthodoxal Doctrine and Religion of the true Evangelical Reform Protestants may not be condemned and rejected by any incompetent Judge as false, erroneous, heretical, and damnable, in regard that Spiritual and Ecclesiastical matters are commonly as much obnoxious to ill managing, as Civil and Temporal: It is by all means expedient and requisite for us to repair to such a Judge, who betwixt us and others may determine and decide the Controversy and Difference by an infallible Sentence, from which we cannot appeal. And whereas the Papists do attribute such full and absolute determination to the Catholic Church, or, as they declare it themselves, to the Pope, as the Supreme Head of the Church, either himself alone, or with assistance of a Council of Cardinals, Bishops, and Prelates, depending on him and representing the whole Universal Church: I am persuaded we with all Christian Protestants, cannot, nor will submit to any other Judge in matters of Religion, but to the Holy Scripture, or to the Lord our God himself, who in his Sacred Word hath prescribed his Will and Decision to the Christian Church, which we only, closely and positively must adhere and stick unto. For this Volume of the Holy Scripture (I mean not any other Books, more, or less, than those that by inspiration of the Holy Ghost were written of the Prophets and Apostles and left to the Primitive Church, which from it were spread amongst all Nations and in the midst of darkness and unfaithful heresies by Gods singular Providence preserved and in their original Tongues conveyed unto us) being the indubitable Word of God, whose Divine Power, Light, Virtue, and Operation all true Believers feel in their hearts and consciences, and containing (though not the decision of all Theological Questions and Controversies) yet all Articles of Faith and Doctrine, necessary for every true Christians Salvation; It is manifest, that the Church, or they that have the charge over it, whether they be called Popes, Cardinals, Bishops, or Divines and Teachers, or general Counsels, have not any power and jurisdiction to decide, determine, and wrest the Doctrines to their arbitrary judgement and pleasure, but only a ministerial function to teach and demonstrate by Warrant from the Word of God whether and how they are decided in it; neither to force their doubtful and undecided Opinions upon any man sub Anathemate or Excommunication, unless he should reject the Word of God in any fundamental and necessary Article of Faith or plain Declaration thereof, or cry up his own erroneous and controverted opinions, interpretations, consequences, and inferences for the Word of God itself and necessary Articles of Faith to the disturbance and distraction of the Christian Church.  
And this is that the Papists cast continually into the Lutherans and Reformed Protestants teeth, That notwithstanding they still refer themselves to the perfect and infallible Rule of the Word of God; yet for all this they will be themselves infallible Judges by obstructing and imposing their own particular expositions and inferences on others. The Lutherans indeed, especially which are called Lutherani rigidi the grosser sort (who are so strictly addicted Formulae Concordiae Saxonicae, that they bind not only their Faith and Doctrine unto it, but also all others that descent from them in their particular interpretations and opinions, principally in the Point of Consubstantiation and Omnipresence of Christ's Body and its oral manducation, by excluding them from the Communion of the Christian Church and depriving them of Public Offices and Dignities,) as long as they do obstinately persist in their arrogant judging and condemning, will have a very hard task to clear themselves of this charge. The Vindication of the Protestant Reformed Churches, how that they only depend on the Word of God and not on any man's interpretation and opinion, much less presume to impose them on others as necessary unto Salvation, but impart and permit to every one the due Liberty of Conscience without transgressing the true Limits and Rules of God's Truth and the Christian Charity, hath been of late sufficiently and punctually for the true and better information of them that are misinformed, exhibited in high Dutch (by D. John Bergius, Chaplain to His Highness the Prince Elector of Brandenbourg, Author of this Treatise, One of the best Learned Divines Germany at this present affordeth, a primitive Catholic Christian and downright Protestant,) in such a plain and perspicuous way, that even the most ignorant and unlearned, who are not able to peruse great Volumes, may palpably see and perceive the falsehood and slanders that are laid at all Christian Protestants doors: And withal, since the Reformed Protestant Churches cannot hope for any Ecclesiastical Peace and Unity both in Church and Commonwealth, whilst the vehemency and fierceness in judging and condemning of the said Papists and Lutherans is not appeased and mitigated. He representeth and declareth to them an Infallible Apostolical Direction and Rule in general, what and how far men are bound in conscience to judge and not to judge in matters of Religion, and then by way of application; How far they ought to judge the roman-catholics and Lutherans in their Doctrine and Religion, or to separate themselves from them, or to reform them.  
Which Treatise having been so happy to peruse by the communication of my worthy Friend and Countryman Master Jaspar Godeman (whom I always in his frequent conversation perceived a singular Wellwisher to an Ecclesiastical Unity,) I have immediately betaken myself to the Translation thereof, much animated and encouraged by his and divers others good advice, accompanied with these two pregnant Motives:  
The One: That this subject is the most necessary and profitable of all Theological Controversies and Questions, that now adays are in agitation, and may much conduce, if not to the advancement of an Universal Peace and Unity of all Churches (which though it was always earnestly desired of men truly zealous and Christians, so that Learned Calvin offering his Service therein to that worthy man Doctor Cranmer, said, It would not grieve him to sail over ten Seas to such a purpose, yet proved a work of insuperable difficulty and altogether impossible in men's eyes,) at least to promote the Christian agreement and reconciliation or mitigation of the distractions of all Kingdoms, Principalities, and Free-States that have abandoned the Superstitions and pernicious Leaven of the Romish Church; For the effecting whereof not only the Protestant Churches and Divines in Germany have had in former times several Conferences at Marpurg, Wittenberg, and of late at Leipzig; but also at these present times that Famous and Reverend Divine Master John Durey (first stirred up by that excellent Instrument Master James Godeman, Father of the worthy Gentleman aforementioned, One of His Majesty the King of Sweden's Privy Counsellor and Precedent of his Court of Appellations in the Precinct of Prussia, and then seconded with hearty wishes tnd prayers of many pious and learned Divines in England, France, and Scotland,) hath these fifteen years to my knowledge, employed his indefatigable endeavours and singular industry in Germany, Sweden, Denmark, and Low-countrieses, and not without hopeful success, having at length prevailed so much with the Lutherans, especially in Sweden, that they not only have given over their slanders and calumniations in the Pulpit, but also are contented to be called Evangelical Protestant's, agreeing with us in the mean time in the name, and walking by the same Rule so far as they have already attained till God reveal unto them what is remaining.  
The Other Motive is, That also this subject would be most seasonable for these tempestuous and turbulent times, which the Church and State of England at this present groaneth and laboureth under, and which, if we will seriously inquire into, doth proceed originally from no other cause then uncharitableness and acrimony in judging and condemning one another: And consequently (Reverend Sirs) it will be useful and profitable for every one in particular, whereby (being peradventure carried away with rashness and vehemency, as naturally all men are inclined and prone unto, to judge and condemn others as unfaithful, that err rather out of humane weakness and mere ignorance, than obstinacy and malice in indifferent matters, and in the circumstance) much good he may here learn and be advised how to moderate and temperate his passions and affections with more charity and peaceableness and steadfastly maintain the benefit of the substance, viz. the Universal Christian saving Faith and sincere love and obedience of Christ, as the only fundamental and necessary Doctrine unto Salvation, lest in rashly, presumptuously, and rigorously condemning others, he may be inexcusable and condemn himself: And contrariwise, being either thrust out of the way, which the Lord our God hath commanded him to walk in, or falsely and contumeliously judged, slandered, reviled, excommunicated, and persecuted for the true Orthodoxal Doctrine, Faith, and Religion by an incompetent Judge on Earth, he may know, without believing and obeying their words, and offending thereby both his own and other true believing or erring consciences, how to appeal first to the Word of God itself and unanimous consent of the Primitive Apostolical Church, or to any legal and impartial Ecclesiastical Convocation, Synod, or Consistory, or if he cannot be heard there, to the Supreme Judge in Heaven himself, being the only Lawgiver, who is able to save and destroy, and in his good time will judge those Judges themselves, and pronounce a definitive Sentence against all Heresies, Schisms, and Divisions, and establish an Universal Harmony and Unity in the Christian Church.  
Whereas now these two Motives have induced me to this slender endeavour, without regard to any other interest or respect but that which might be conducible to the advancement of an Ecclesiastical Peace and Unity amongst Evangelical Protestant Churches, lest the Wellwishers and Furtherers thereof might not be too long debarred from the lustre and use of so rare a Jewel; I thought fit and expedient to dedicate it to your Patronage, as being suitable and adequate to your zeal and piety (relying herein upon Sir Edwin Sandys judgement delivered in his Book called A View of the state of Religion in the Western parts of the World, pag. 173. where he writeth thus: The end of the differences between the Evangelical Protestant Churches will be, that their enemies shall laugh, when themselves shall have cause to weep, unless the graciousness of God stir up some worthy Princes of renown and reputation on both sides to interpose their Wisdom, Industry, and Authority for the uniting these Factions, or at least for reconciling and composing those differences in some tolerable sort; A work of immortal fame and desert, and worthy of none but them of whom this wicked base World is not worthy: And hoping that this weak attempt of my labour, though some of the Vulgar sort will perhaps either carelessly or censoriously entertain it, will be nevertheless as favourably accepted by you, as it is affectionately and hearty tendered by  
REVEREND SIRS, Your humble and devoted Servant PHILIP FREHER. London the 23th of March 1646.   

The Contents of this Book are reduced to these twelve Chapters.  

I. Of judging one another in general.  
II. Wherein we ought not to judge one another in matters of Religion.  
III. What is necessary and not necessary unto Salvation.  
iv That the Roman-Catholick Church hath no ground to judge or condemn the Protestant Reform Evangelical Churches as Heretical.  
V That the Lutherans have no ground to judge the Reformed Churches to be Heretical.  
VI Which is the chief and principal Question in this present difference of Religion, and what are the safest means for the settlement of a Christian Unity.  
VII. That even these are the safest means to restrain all Erroneous Sects.  
VIII. That in the Reformed Churches, no new Doctrine as necessary to Salvation is taught.  
IX. Whether and how far we ought or are bound in conscience to judge others in matters of Religion.  
X. Whether or how far Protestant Churches ought or are bound to judge the said roman-catholics in their Doctrine or Religion, or to separate themselves from them, or to undergo any Reformation.  
XI. Whether or how far the Reformed Churches ought or are bound to judge the Lutherans in their Doctrine and Religion, or to separate themselves from them or to reform them.  
XII. Whether or how far we may judge or condemn the persons in matters of Religion.    

Imprimatur  
Joseph Caryl.   

AN Apostolical Direction, What and how far we ought to judge, and not to Judge, in matters of FAITH, DOCTRINE and RELIGION.  ROM. 14. Verse 13. 
Let us not Judge one another any more; but judge this rather, that no man put a stumbling-block, or an occasion to fall, in his brother's Way.  

The First Part.  

CHAP. I. Of Judging in general.  
THe love and charity we own unto our Neighbour, 
Which are the true works of Charity.  if we desire that God may show mercy unto us, doth not only consist in those works of Charity specified in Matth. 25. To feed the hungry, to give drink to the thirsty, to cloth the naked, and to comfort and relieve our neighbour (especially such as professeth himself a Christian) in all corporal and temporal necessities; these being the most notorious works wherein Christian Charity is externally manifested above all others, insomuch as they are accounted evident marks and fruits of a true and lively faith and love towards Christ, whereof also the Apostle James, Chap. 1. vers. 17, speaketh: Pure and undefiled Religion before God and the Father is this; To Visit the Fatherless and the Widows in their afflictions: But we must also principally show ourselves charitable and compassionate towards our neighbour in his sins; and not only in those sins he committeth against us, to forgive him willingly and from the bottom of our heart, which is the most necessary and difficult work of Charity, without which no Sacrifice, nor Alms will be acceptable to God, and whereof we are put in mind daily in the Lord's Prayer: but also in all other trespasses against God and men, not to judge him rashly, much less condemn him; as our Saviour doth teach us, Matth. 1.7. and Luke 6.37; where he comprehendeth all the works of Charity in these four words; Judge not, condemn not, Forgive, give.  
For first, We ought not to judge him in his sins, especially in such which proceed from humane infirmity and ignorance, but rather excuse him as much as lies in our power. Secondly, we ought not suddenly to condemn him in such offences, which are committed more out of an inexcusable malice then weakness; but rather use all our possible endeavours to convert him, and save his soul from death and damnation. Thirdly, We ought to forgive him with all our heart those sins he hath committed against us. Fourthly, We ought also to give to him, and supply willingly all his wants. And thus we shall fulfil all the works of Christian Love and Charity. To which the Lord in the said Chapter doth earnestly exhort us by three strong and efficacious Motives. 1. By the example of our heavenly Father, to whem We, being his children, must conform ourselves, especially in love and compassion: Be ye merciful as your heavenly Father is merciful. 2. By the promise of a proportionable remuneration; If we do not judge nor condemn, God will not judge nor condemn us; if we forgive, God will forgive us also: If we give and willingly assist others, God will forgive and relieve us also, and not sparingly, but liberally and abundantly: Finally, in every thing, With the same measure that we meet withal, it shall be measured unto us again. 3. By the representation of our faults and weaknesses, which he setteth out by Three similitudes: Of one blind person leading another which is likewise blind: Of a Master, who will have his disciple more learned and perfect then himself: Of a Physician or Oculist, who will pull out the mote of another man's eye, when he himself hath a beam in his own eye: Lest we may not presume to Judge and condemn others in their ways; or to hate and forsake others, when yet we ourselves are many times blind and stand in need of a good master and guide: nor to upbraid others with their indiscretion and imperfections, when We ourselves are in many things indiscreet and imperfect masters: neither to find so great fault with other men's motes in their eyes: or to undertake so boldly the pulling out, when many times by the cure of the motes of our brother, We ourselves thrust into our own eye a strong and great beam of Hypocrisy, Spiritual pride, Presumption and Self-love, without perceiving it at all.  

What sort of Judging is prohibited and what not.  Nevertheless this sort of Judging which the Lord speaketh of, is not so meant or to be understood, as if all judging in general were prohibited and unlawful: For he doth not thereby prohibit the Jurisdiction and Judicature whereby the Magistrates do judge and condemn Delinquents, in God's stead; and whereby the Church, or the Ministers and Elders of the Church in Christ's stead do judge scandalous members: nor the Judging of Conscience, whereby every Christian ought to judge and discern aright in his own Conscience good from evil, truth from falsehood, justice from injustice, that he may know both in doctrine and life what to believe and not to believe, what to do and what to eschew. Such manner of Judging is not only not prohibited, but often commanded; Joh. 7.24. Judge not according to the appearance, but judge righteous judgement. 1 Cor. 5.12, 13. Do not ye judge them that are within? But them that are without, God judgeth. 1 Cor. 10.15. I speak as to wise men, judge ye what I say. 1 Joh. 4.1. Try the spirits, whether they are of God. 1 Thess. 5.21. Prove all things, hold fast that which is good. But Christ's meaning was to prohibit thereby all Presumptuous judging of other men, as far as it is repugnant to love and charity, or to justice and truth: When we presume to be our neighbour's Judges, 1. In regard of his sins, and that when we judge him either by his afflictions, tribulations and sufferings; like as Job was judged by his friends, and David oftentimes, especially in Psal. 41, crieth out against such judging of his enemies or false friends: or by his words and works, when we either make the worst construction or sense of that which was not so evil meant, spoken and done, whereas we might have extracted and made the best of it, and excused it: or when we exasperated too much the defects and faults proceeding out of humane infirmity, and so make huge and vast beams of the least motes; or censure upon false and ill grounded slanders and calumnies, that which is uncertain yet (if not altogether forged) whether it was thus spoken, done and meant. 2. In regard of the very thoughts of his heart, mind and intentions, against his own words and works, merely out of a malicious suspicion to render him odious and contemptible to others; or when we will needs judge him in matters though certain and evil enough, yet with little or no respect either to his or our own good: or lastly, when we are not contented to judge his sins, but even presume to sit down in God's Tribunal pronouncing sentence against his soul, and condemn it to hell itself.  
All this presumptuous, uncharitable, unjust and unprofitable judging, is prohibited by Christ, and extendeth to all sins in worldly businesses and ordinary temporal affairs; viz. to such as are incident to words or works of the Second Table, and much more to all sins in matters of God's service and Religion, viz. to the words and works of the First Table.  
Again, he enjoineth these Two duties, being the chief and most requisite works of charity, that we should not judge others, but rather excuse them; not condemn, but rather further and hope for their amendment, because without these, the other Two duties which consist in Forgiving and Giving, cannot be well performed: Yea, he doth in this order press the aforesaid duties, because by such judging and condemning as he forbiddeth, most commonly, though unjustly, occasion is taken by many to conceive that they are not obliged to any charity at all towards criminous persons, nor to forgive them their sins, neither to give unto them nor help them in their wants; but rather to resist them in every thing, and to hate and persecute them to the uttermost: Act. 26.9, 11.  
In opposition to which evil apprehension, our Lord Christ allegeth against such unseasonable judging this notable and familiar place of Scripture, Hos. 6.2. I desired mercy and not sacrifice; and giveth especially this lesson to the Pharisees and Scribes, to be learned by them, who did transgress it most of all: Matth. 9.11. Go ye and learn what that meaneth, I will have mercy and not sacrifice: and Matth. 12.7. If ye had known what this meaneth, you would not have condemned the guiltless.  

Unseasonable and rash Judging, a grievous sin.  And although this be in itself the easiest work of Charity (for what is easier for a man then to abstain and withhold himself from judging, the right performance whereof is the most difficult and dangerous work in the world, and pertaineth properly to God alone?) yet it is the hardest work by reason of the perverseness of man's heart; and some find it more difficult then to forgive their neighbours.  
Moreover, Unseasonable and tenacious judging is not without reason esteemed to be the most common, the most pernicious, and yet the most hidden and secret Vice of all sins and corruptions.  
The most common: Because we are all generally swayed by a natural proclivity rather to judge and censure other men than ourselves; And all sorts of men, high and low, of what dignity and degree soever, are obnoxious to this Uncharitableness. The most supreme Magistrates and Rulers of this world, Kings and Princes, whom God hath ordained to be Judges over other men, must give way often to be very injustly judged and censured, not only by their enemies, but even by their own servants and subjects. Preachers and Ministers of God's Word, not only by their Adversaries, but even by their fellow-brethrens and Auditors. The most godly by the most ungodly: The wisest by the most foolish: Yea, God himself in heaven is oftentimes judged and blamed by fools and madmen on the earth: Psal. 51.4. Rom. 3.4.  
The most pernicious: For whilst we reprove others, we forget to judge ourselves, though this be the most necessary and profitable judging: yea, wherein we judge others, we condemn ourselves, Rom. 2.1. And all sorts of calamities and miseries amongst men; all disorders, distempers, distractions, differences and dissensions in every estate, in Commonwealths, in Christian Churches, even in Families, if we seriously search thereinto, proceed originally from no other ground, but from an Unseasonable, rash, uncharitable, and injust judging one another.  
The most secret: Because it happeneth not only in words and works, but many times in the very thoughts, as in those to whom our Saviour sayeth, Wherefore think you evil in your hearts? Matth 9.4. And then it comes commonly under the colour and appearance of singular zeal towards Justice, truth, and the honour of God; and withal under pretence of love and charity to pull out the more out of our brother's eye: From whence it is, that it is not counted for a sin or vice at all; but rather passeth for a commendable virtue, for a good, holy, profitable, yea sometimes for a necessary work; whilst many Imagine that they must judge and condemn, lest otherwise they should be judged and condemned by God.  

Especially in matters of Religion.  Which Unjust judging, if it be a dangerous and pernicious Vice in any temporal and worldly matters; certainly it must needs be more prejudicial and dangerous in matters of Religion and Faith, as being of the greatest moment and importance, in regard all differences, contentions, dissensions, slanders; all vain and swelling babbling, all scholastical and profane Controversies, all foolish and unprofitable questions and literal disputes, which we are admonished so often by the Apostle to avoid; In like manner, all enmity, hatred, envy and bitterness which arise from them; And lastly, all Heresies, Schisms, Sects, Separation, and the destruction of the Universal Christian Church, do originally proceed from nothing more than from such Uncharitable judging and condemning.  
Wherein in these later days, more than in former, not only the vulgar and ignorant People, but even most of all those that should admonish others, Learned Divines, have transgressed, and thereby given much occasion to this present lamentable devastation and destruction of Christendom, and wrought so much already with the greatest part of the Christians by such judging and contentions arising from the same, that in stead of true Godliness and Christian Charity, which should be the only scope and fruit of Christian Doctrine, at this present the Christian Religion is turned almost into a mere disceptation and debate of words, which at length may open a door to the Contempt of all Religion and Universal Atheism, as it is already in several places apparently manifest.  
And although amongst these modern contentious Divines some are more exorbitant than other, yet none of them shall be able so fully to excuse and vindicate themselves, but they will be found to have sometimes transgressed the limits and moderation of Christian Charity.  
Wherefore we all have great need to repeat and ruminate again on Christ's old Lesson; Go ye and learn what that meaneth; I will have mercy and not sacrifice.  
To the apprehension and learning of which, none can give us better direction than the Apostle Paul, who during his ignorance was also such a zealous and vehement judge; but afterwards, when God had showed mercy unto him, did the more faithfully dehort others from it: especially the Romans, in his most excellent Epistle to them, thorough the Whole Fourteenth Chapter, the chief sum and argument whereof is comprehended in Verse 13. Wherefore let us not judge one another any more; but judge this rather, that no man put a stumbling-block, or occasion to fall, in his brother's way.  
In which words, if we do examine the Coherence by the precedent and subsequent Verses, the Apostle collecteth for us Two most necessary Rules:  
1. What and why we ought not to judge one another, especially in matters of Religion and Conscience.  
2. What and how far we may and are bound in conscience to judge.  
Whereof as I have heretofore given a public Exposition to the Christian Assembly, I intent at this present, upon the request of some Wellwishers to Truth and Unanimity, to impart to them a more ample Treatise, with an Application to the Modern Differences; not affecting Contention, but Peace and Unity.  
As the Apostle himself doth sufficiently intimate and imply that this is the most exact Rule for Peace and Edification, when he addeth, Vers. 19, Let us follow after the things which make for Peace, and things wherewithal one may edify (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) another.  

Chap. 2.  The Father of all Mercy, who is also a God of Judgement and Peace, grant to me and all that shall peruse this present Treatise, to set before our eyes his Judgements and Mercy, that we his children in all our Judging may exercise Mercy, Love and Peace, to the end that in the Great day of Judgement we may not be judged by him according to the severity of his Justice, but according to his Grace and Mercy.   

CHAP. II. Wherein we ought not to judge one another in matters of Religion.  
IN the beginning of the Fourteenth Chapter to the Romans, the Apostle admonisheth them; Him that is weak in the faith, receive you, but not to doubtful disputations. The Greek Text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Vulgar Version, Non disceptationes cogitationum. Beza, Non ad altercationes disceptationum; that is, not to a debate of disputes: or, as some expound it more properly with Augustine; Not to judging of thoughts; that is to say, Do not set yourselves as judges over his thoughts, to reject him because of his weakness of faith.  
Which afterwards he applieth chief to those, who, though they had received the Gospel of Christ, and believed to obtain salvation by his grace; yet did observe the distinction of days and meats, or made a scruple whether they might eat such meat without sin and offence, which God himself had forbidden in the Law: Though some will have understood thereby the meats offered to Idols; concerning which, 1 Cor. 8, he teacheth almost the very same Doctrine.  
Where the Apostle exhorteth those that were strong in faith, who had sufficient knowledge that such distinctions of meats and days in the Law, were now not any more requisite according the Gospel in Christ, but were a mere indifferent thing; that they nevertheless should not contemn or condemn such as were weak in faith, who had not yet the knowledge of their liberty, or were doubtful of it; nor should judge their thoughts why they did abstain from such meats, but receive them in love and charity.  
Moreover, he giveth to them both this Rule, Vers. 3. Let him that eateth (understand every thing, by reason of the liberty of the Gospel) not despise him that eateth not; and let not him that eateth not (every thing, by reason that he thinketh the difference of meats according to the Law to be necessary, or doubteth thereof) judge him that eateth: For God hath received him (in the Gospel.) Who art thou that judgest another man's servant? To his own master he standeth or falleth. Which he repeateth over again in the Tenth verse; But why dost thou judge thy brother? (that eateth every thing) or why dost thou set at nought thy brother (that eateth not?) We shall all stand before the Judgement-seat of Christ, where every one of us shall give account of himself to God. Whereupon these words follow: Let us not therefore judge one another any more; viz. in such a manner whereby we should reject one another, and not receive one another in things that are not necessary and indifferent, and notwithstanding are accounted to be necessary by some, out of their weakness of faith.  
Out of which words and discourse of the Apostle, we frame this general Rule and Doctrine; That in those things, 
A General Rule wherein we ought not to Judge one another.  which in themselves are not necessary for salvation, though by some they are counted to be necessary, none shall judge or condemn the other; but one ought to tolerate and receive the other in love and charity, as brethren that are weak in faith.  
And this Rule is of great force and validity, as well in matters that we ought to believe as practise: For both were called into question by the Primitive Christians in the Apostles times: Some believed, that it was requisite to make a distinction of meats, and therefore did not eat every thing: Others believed and counted it unnecessary, and therefore did eat every thing promiscuously: Both did also herein rely upon the Word of God: Those, upon the bare and simple letter of the Law: These, upon the liberty of the Gospel, according to which they did declare the true meaning of the Law, which they had received from Christ and the Apostles. And although those did greatly err in the letter of the Law, which was not intended for the times of the Kingdom of Christ among the Gentiles, but had its reference only to the Old Testament: Yet the Apostle will that none shall judge, despise or reject the other, neither in their faith, nor works; but receive him as a weak brother in faith.  
Whereunto this Observation ought to be annexed, That the Apostle doth speak only of those, who out of mere weakness and fear to transgress the Law, made it a matter of necessity, or at least a scruple of it: to whom it would have been sin, if they had eaten of the forbidden meat against their own (though erroneous) consciences; according to the doctrine of the Apostle, Verse 23. He that doubteth, is damned if he eat (viz. against his own conscience) because be eateth not of faith: for whatsoever is not of faith, is sin.  
But those that rather out of malice and obstinacy, than out of mere weakness and fear, did make it necessary, after such a manner that they not only for themselves believed and did it; but also enforced it upon the believers among the Gentiles, as necessary to their own and other men's salvation, without any true ground from God's Word; and consequently, besides the distinction of meats and days, did press upon them the necessity of the whole Ceremonial Law, Circumcision, Sacrifices, etc. and therefore condemned and reviled the Apostle Paul and others, as enemies to the Law, who did faithfully maintain and defend the liberty of the Gospel: Those, I say, the Apostle, by the virtue of his Apostleship, hath very earnestly judged, reproved and condemned; yea, stigmatised and branded with an Anathema, especially in his Epistle to the Galatians, Chap. 1. vers. 8, 9 If any man, though an Angel from heaven preach any other Gospel unto you then that ye have received (by us Apostle) let him be accursed; even for this reason, because they judged most presumptuously the believers amongst the Gentiles and the Apostles themselves, and disturbed and scandalised thereby the Christian Congregation, so that they introduced a quite other Gospel, according to which they thought to be justified and saved by the works of the Law, and not by the grace and mercy of Christ.  
Now seeing he hath thus censured those, which were so zealous for the necessity of the Mosaical Law; how much more than deserve those to be censured that enforced the traditions and commandments of men for doctrines necessary unto salvation? Matth. 15.3, 9 And yet how much more those, who under the name of God's Word do introduce erroneous, or even Superstitious and Idolatrous Doctrine and Worship as necessary unto salvation? Whereof we shall speak more in the second Part.  
At this present let us principally consider and apply this first Rule, wherein a Christian ought not to judge and condemn another, but rather receive and tolerate him as a weak brother in the faith: Namely, in such articles of faith and life, which either in themselves or by God's Will and Commandment are not necessary unto salvation.  
And not only in these, that are generally agreed on not to be necessary, but also in such which by some either out of weakness of knowledge, or out of fear to sin, are esteemed to be necessary, though they are not.  
Nevertheless with this Caution, that they reciprocally do not judge nor condemn in such pretended necessary Points of theirs, other Christians, which will not allow of them to be so necessary nor so true and reasonable. For otherwise this unjust judging and condemning would be damnable in themselves, especially if it should be done with Uncharitableness and Obstinacy.  
I doubt not but the Modern Dissenting parties will condescend and assent without any difficulty to this Doctrine: for none of them will have laid to his charge, that he did judge and condemn his Adversary for Unnecessary matters; but every thing must assume the name of necessary Articles of Saving Doctrine and Worship, wherein their Yea and Nay 
Yea and Nay.  must necessarily be allowed. But even these are the hinges whereon all the Differences and Disputes will hang; What properly is necessary and not necessary unto salvation.  
For although the Apostle teacheth us not to judge one another in those things, which one Party esteemeth necessary, though in themselves they are not: yet it doth not follow, that we ought not to judge in matters which one Party holdeth not necessary, or unlawful, though they are in themselves necessary: But we must necessarily judge, that he cannot be saved who rejecteth a Doctrine or Worship as not necessary and unlawful, which yet of itself is necessary unto salvation.  
Wherefore, before I proceed to the Application, I think it very requisite to declare briefly, and as much as will conduce to this purpose, What is necessary and not necessary unto salvation.   

CHAP. III. What is necessary or not necessary unto Salvation.  
WHat is necessary or not necessary to believe and do for to be saved, may be considered either in regard of the matter itself, which we of necessity ought to believe and to do; or in respect of the Persons, who of necessity ought to believe and to do them: or according to the revealed Word, 
Degrees and distinctions of the necessity of Doctrines. 1. In regard of the Doctrine itself.  as being the infallible Rule and Means whereby we know, what we ought to believe and to do.  
In the doctrine and matter of Faith and Life itself, we must exactly distinguish what is necessary unto salvation, directè & per se, absolutely and by itself, wherein our salvation doth properly consist, and without which none may be saved; and what is necessary but reductiuè, mediatè, consequenter; so far necessary, as of necessity it followeth and dependeth from that which is directly necessary, or doth of necessity cohere with it.  
For example: The Faith in Jesus Christ which worketh by Love, Gal. 5.6. 1 Cor. 3.11. 1 Cor. 2.2. 2 Tim. 1.13. 1 Joh. 3.23. (as it is generally confessed by all that call on the Name of Christ) is in itself and directly necessary; and with it every thing wherein properly and essentially this saving faith, love and obedience of Christ doth consist; without which no man can have true lively faith in Christ: which also properly is called The fundamental Doctrine of faith and salvation.  
But by a necessary consequence, all other Doctrines of Faith and life which from this Fundamental doctrine, by exact and necessary Theological Conclusions and Inferences may be derived and grounded thereon, are also in some manner necessary.  
Which are likewise of Two sorts. Some are deduced by so evident and clear a consequence from the Fundamental doctrine and the Undoubted Word of God, that every understanding and knowing Christian may easily conceive them, and no man can reject them, unless he rejecteth also the Fundamental doctrine whereon they manifestly depend. Some, though they are also derived from the Fundamental doctrine of God's Word; yet their consequence is not so evident, that every Christian, but only Divines and men that are well versed in the Word of God, may conceive it: Yea, some Doctrines yet are not for every Divine's capacity, but only for those, who by a special illumination from God are endued with a more excellent knowledge of the heavenly mysteries before others: Which therefore are not necessary for all to know, or to do; because they may retain the Necessary Fundamental doctrine and the saying Faith and love of Christ, though either they do not know and conceive at all such derived points of doctrine by reason of the infirmity and shallowness of their understanding, or call them in question by some pretended exceptions, or reject them quite.  
And from these last sort of doctrines ariseth almost all the Contention: When one will judge the other for that, what for his part he deduceth and collecteth as necessary, from the Fundamental doctrine; but the other will either hold it for not necessary, or for erroneous and unlawful; insomuch that some either out of a mere mistake and misapprehension, or carnal affections, do so obstinately adhere and cleave to those pretended necessary derived points of doctrine, that they will make Fundamental points of them: yea, some are so, exorbitant herein, that if they do not quite deny the Fundamental points of doctrine, at least they do obscure and pervert one or other Article of them. Which otherwise are so clearly and perspicuously expressed in the Undoubted Word of God, by the Prophets and Apostles, that they cannot be denied or questioned by any Christian but him that is clouded and blinded by his affections.  

2. In respect of persons.  Wherefore in the Second place we must discern what is necessary or not necessary in respect of the Persons. For there are some Universal, or according to the Greek, Catholic Doctrines, which are necessary for all Christians to know, and at all times, especially in the Primitive Church of the Apostles have been unanimously received, taught, and believed by all true Christians: as the aforementioned Fundamental doctrine of salvation, with all that is evidently and undoubtedly depending from it; so that no man can reject it without he rejecteth also the Fundamental doctrine itself.  
But some are but Theological Doctrines, which are not necessary for all Christians, but only 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 only implicitly in the principal General Articles, that what another doth know and believe explicitly in many Special Points which are comprehended therein. For the one, that he should believe and do that which in itself 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 nevertheless 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 less 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 thankfulness, 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 merely from carnal affections, whereby the understanding in the knowledge of the Truth is darkened and eclipsed) would prove damnable unto him not only by reason of the error itself, but rather because of his Obstinacy.  
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 aught to be but only 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, aught to be the rule of our Faith and life.  
But since this is the Point that principally is controverted and debated betwixt the Roman Catholics and the Evangelical Protestant's; we intent at this present to lay down the groundwork 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 baptised 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 Lord's 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 Controversy 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 only their unanimous and undoubted meaning.  
Moreover, besides that what directly in itself 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 necessity, 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 Emperor Tiberius and under the Governor Pontius Pilate, as it is expressed in the Apostles Creed: or that the mother of the Lord was called Mary: or that our Lord risen from the dead the Third and not the Fourth day, etc. These are such circumstances in the history 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 expressly 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, unless he would also deny together the whole Word of God.  
Likewise, that in the last times the great Antichrist shall come, That at Christ's 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 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 truly 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 only 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 testify 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 ourselves 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 merely 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 Universal 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 years 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 sign and testimony that it is not so expressly set down in the holy Scripture, that all Christians of necessity 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 only 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 Controversy, aught 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 only, 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 public 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 than 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 err in their own particular opinions, and that the Christian Faith must not be grounded upon the word of one particular Church, but merely and only upon the Word of God.  
Nevertheless the Word and Authority of the particular Churches doth bind at least their fellow-members thus far, that they ought not rashly to contradict their doctrine and declarations, unless it be contradicted by a more evident testimony of God's 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 specification 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 specify 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 capacity of every one or the most unlearned and ignorant Christians, and how far God's 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 show 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 increase and thrive therein. Like as we cannot describe and set a certain measure to the height and bigness of a young child (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 fullness of Christ, Ephes. 4.13. Thirdly, because we cannot fail sooner in any thing then when we presume to regulate and measure all other men's 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 dissensions in the Church of God.  
Wherefore it is sufficient for our purpose to know in general, which no Christian can deny, That all and only that is necessary unto salvation, what necessarily belongeth to the saving Faith in Christ, which worketh by love, and cannot subsist without true repentance and conversion from sin, and without new obedience to Christ Commandments: Which all is so plainly and expressly 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 Apostolic Church.  
But whatsoever is not so clearly and expressly 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 only the Fundamental doctrine itself, 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 only 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 man's 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 brother's way.   

CHAP. IU. That the Roman Catholic Church hath no ground to Judge and condemn the Protestant Reform 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 dissensions 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 merely out of an Unseasonable and Uncharitable judging and condemning with such vehemency and bitterness, yea, with such great effusion of blood and lamentable devastation of countries', 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 Roman Catholics, Lutheran and Reformed Churches.  which are dispersed in the Occidental Christian World throughout whole Provinces and Kingdoms. As first, the said Roman Catholics, or Papists so called, who besides the holy Scriptures, are grounded upon the traditions of the Church, and especially upon the Council 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, profess 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 low Saxony, some Churches in Swaben, Francony, Westphaly, Hessen, etc. 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 reform their Doctrine and Religion from the abuses of Popery, only according to the written Word of God, are commonly called Reform (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-countrieses, all the reformed Churches in France, with some particular Churches in Germany, Poland, Hungary, etc. Which though they have collected and framed also their peculiar Confessions, yet not with the intent to bind other Christians consciences even to their word, but only to testify their Unanimous consent and Uniformity 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 less do presume to condemn other Eastern and Western Churches because of some different opinions or Ceremonies, if only 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 myself to the Confession of these Reformed Churches, and am resolved with God's assistance, to persevere in it even unto death, not only because I acknowledge in the controverted Points, the doctrine of these Churches (I say, Their own doctrine, which they themselves unanimously profess) 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 itself and by God's command is not; but impart and permit to every one the due liberty 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 Christianity; yet do very much transgress the true limits and rules both of God's truth and Christian Charity, seeing they Add many of their Doctrines and impose them upon others, as necessary unto salvation, or judge and condemn them therein as Heretics, which nevertheless in themselves and by God's 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 suitable 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 only as much as may conduce to the information of the Unlearned; Whether the other two, the Roman Catholics and the Lutherans, have any sufficient and well-grounded reason to judge and condemn our Reformed Churches as Heretical. Then shall I take an opportunity to show 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, Apostolic Catholic Faith, or do introduce and condescend to any false heretical Point: But they do condemn us merely for this, because we do not receive some articles of their Modern Doctrine and Religion, which they cry up for Universal or Catholical, and yet either are not necessary unto salvation, as they must confess 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 freewill 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 only 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 merely 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 Signs: Blaspheme and despise the Saints in heaven; and suchlike 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 mere slanders, detractions, and misconstructions. Whereupon they have declared themselves with one accord, that they would not acknowledge nor hearken to any new doctrine, but only adhere closely to the Ancient doctrine of the primitive Apostolic 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 itself 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 profess 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 bind themselves to it, much less 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 Roman Catholics persist to condemn our Churches as heretical, because we will not receive besides such Ancient true Catholic 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 show 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 Roman Catholics and Evangelical Protestants.  For Example: Will they condemn us in our exterior Service, or Worship and Ceremonies, because we have no Images of the holy and blessed Trinity, 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 dig and take their bones or other relics out of their graves and worship them, nor pay Vows or make Pilgrimages to them: That we do not buy or purchase the Pope's 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 kinds or elements of Bread and Wine both to Lay and Clergymen; 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 Mass, 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 Public Service not in the Latin Tongue, which is unknown to the Laics, but in the known Mother-tongue, nor forbidden to any Layman 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 relics: That we allow not of the Orders of Monks and Nuns, but in stead thereof we teach that the revenues of Monasteries ought rather to be converted to the use of miserable poor wretches that are not able to work, or employed for the maintenance of Churches and Schools: That we give liberty for Marriage both to ecclesiastics and Laics, nor use the Confirmation and Extreme unction, or the holy Orders for making Ministers in such a manner as it usually is amongst them: That we permit no Temporal Jurisdiction or Dominion to our Spiritual Pastors, nor will have them submit to a Supreme and Universal Pope; neither exempt them from the jurisdiction and judicature of civil Magistrates; and such like observations and assertions of their exterior Worship? Will they therefore, I say, judge and condemn us as heretics? it is fit then to prove first by certain and undeniable Arguments and Warrants, and such which we may understand and satisfy our consciences withal, that the said Points are necessary to the saving Faith and Obedience of Christ; Except they would yield and confess that they do condemn us for unnecessary things.  
But now the Papists themselves will hardly affirm the aforesaid Points, the Images, the Invocation of the Saints, the Indulgences, etc. to be directly and in themselves necessary unto salvation; They commend and extol only their singular good use and benefit, but do not enjoin their necessity: Or in case they would in one or other point, as in the Auricular confession, Adoration of the consecrated Hostia, etc. intrude a necessity; yet they cannot make it appear so upon any pretence nor ground: But we may have evident proofs from the Word of God to the contrary, that they are not necessary, because they were not used by the Apostles and Primitive Christians.  
Likewise in Points of Controversies, and articles of Faith and Doctrine; That we have the affiance and assurance to be justified and saved before God, not through our own merits and satisfaction, but only through mere mercy and grace by a true and lively faith in the only perfect Sacrifice of propitiation and merits of our Lord Jesus Christ: That also in the whole work of our conversion and salvation, we ascribe nothing at all to our own natural strength of freewill, but all to the mere grace and assistance of God, without which we are able to do nothing that is good; how can they then condemn us as heretics for it, whereas they must at length confess themselves, 
Bellarm. lib. 5. de Justificat. cap. 7. Propos. 2 & 3.  this to be the safest and surest way not to confide and trust in our own strength, works, merits, but only in Gods mere grace and mercy, and the precious merits of our Lord and Saviour Jesus Christ? If this be the surest way, we must certainly and necessarily conclude, that our Doctrine in this point is not heretical, nor damnable, and their Doctrine of own merits and strength not necessary unto salvation, but rather, that our Doctrine is the surest and safest, whereby all honour and praise is denied to man, and attributed to God alone, and their Doctrine dangerous and pernicious, ascribing all honour to man, and denying it to God.  
Moreover, that we cannot be induced to believe the transformation of the bread, or Transubstantiation (as they call it) in the Supper of the Lord, or a true Sacrifice, though without blood, of the transubstantiated Body and Blood of Christ both for the quick and the dead, or the Purgatory. They cannot condemn us for, unless they do convince us first, that such Doctrines are necessary unto salvation: so that Christ's Sacrifice upon the Cross, and the Spiritual eating thereof, profiteth us nothing, and the Blood of Christ cannot cleanse us from sins, except we believe also the Sacrifice of Mass and the Purgatory; which nevertheless, I hope, they will not assert, or never be able to prove, since they partly confess themselves, that they could not have been assured in those and such like points, only by the words of our Lord Jesus, unless the declaration and determination of the Church had given to them satisfaction therein.  
And this is their main Objection, 
Whether such Points of Doctrine, though not necessary in themselves, are yet necessary for all Christians by reason of the determination of the Church.  That the  and such like Controversies of their Doctrine and Religion, though they be not directly and in themselves necessary unto salvation, yet are necessary even for this reason, Because they have been thus taught and ordained by the Catholic Church, which ought to be believed and obeyed in all things.  
But here we ask first the question, What they mean by the Catholic Church? If they understand the Universal Christian Church, which since the Apostles hath been at all times and in all places dispersed (as the word Catholic doth imply it) than we confess, as we have already declared it heretofore, that, whatsoever it teacheth with one accord as necessary unto salvation, to be undoubtedly necessary: But they themselves will not assert this of most of the aforesaid Points; and though they should assert it of some, yet can they not prove it neither from the Word of God, nor by the true and undoubted Writings of the Ancient Fathers: Whereas by this very same ground, we can rather make appear the contrary, that the most and principal points thereof must be either false and erroneous, or at least unnecessary, because they have not been taught thus in the Primitive Church.  
Neither hath the Primitive Church ever presumed and taken upon itself such a power, as if it might or should teach or ordain some new Doctrine unto salvation, and so impose on the Christians a heavier yoke, and prescribe them a narrower way to salvation than it hath received from Christ and the Apostles.  
Whereby also consequently is made void, whatsoever they object concerning the Unwritten Word of God, being not able to produce any certain ground or warrant, that it was received by the Primitive Church. Although otherwise we do not absolutely reject the Traditions of the Church, which either are grounded upon the Scripture, or are counted only as Useful Ordinances of the Church, and not as necessary unto salvation.  
Constat omnem doctrinam, quae cum illis Ecclesiis Apostolicis matricibus & originalibus fidei conspiret, veritati deputandam, id sine dubio tenentem, quod Ecclesia ab Apostolis, Apostoli à Christo, Christus à Deo suscepit: reliquam verò omnem doctrinam de mendacio praejudicandam. Tertull. de Praescr. c. 21.  
Ex ipso ordine manifestatur, id esse Dominicum & verum, quod sit prius traditum: id autem extraneum & falsum, quod posterius immissum. Id. 32. Viderint qui Stoicum & Platonicum & Dialecticum Christianismum protulerunt: nobis curiositate non est opus post Jesum Christum, nec inquisitione post Evangelium, Cùm credimus, nihil desideramus ultra credere. Hoc enim prius credimus, non esse quod ultra 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:  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, etc. observetur divina haec & Sancta traditio, etc. 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 tàm 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 Scriptures sanctis, sed coeptam retinet possessionem.  
Vos autem, o Haeretici, non in Scriptures, said 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 ubíque, 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 Catholic Church do not understand the Universal Church at all times, but only the Modern Church, or which hath been in these last hundred years; yea, if they do not comprise the Modern Universal Churches of all Christian Nations, not those in Greece and others in the East, but only mean the Romish Church; and not the whole Roman Church neither, or those that call themselves Romish in France, Spain, and other places, but only the Pope and the Prelates of the Roman 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 Laics, yea, not to the common ecclesiastics) 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 confess themselves, that God hath not commanded them in his Word, neither have been taught or ordained thus in the Primitive Apostolic 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, etc. And yet notwithstanding God's 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 only upon its bare word, because it boasteth that it cannot err, and that it applieth every thing to itself, which is spoken of the Catholic 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 than unto God, judge ye?  
Being our Lord Jesus Christ hath exempted us from the necessity of the Mosaical Ceremonial Law, how much more than from such humane Traditions, which under the name of Peter's Successors or of the Church, are urged as a necessary Point of the Christian Religion, either without any warrant from God's Word, or against it?  
By all which I hope it doth sufficiently appear, that the chief controversies betwixt the Roman Catholic and our Churches, concern not any new Doctrine which we have introduced on our side, nether the true Primitive Catholic 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 merely concerning such Doctrines and Traditions of the Modern Roman Church, whereof the Primitive Church since the Apostles times in the first Three and Four hundred years 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 only as free exercises of devotion, which afterwards nevertheless have been converted into maifold abuses against their first intention, as we could punctually explain it, and many of our Divines have already abundantly and often spent their study and labour in it.  
Wherefore we refer to the serious consideration of all Christian and pious hearts, Whether men have cause and ground to judge and condemn us as Heretics. We for our part are assured, that what hath not been for the first Christian's necessary unto salvation, in so many hundred years, without which so many thousand Martyrs, and so many millions of Christians are piously departed out of this life; that cannot be also necessary for us in these last times, and we may live and die as religious Christians without it. For we need not any other Faith or Religion, besides that wherein the Apostles and the Primitive Christians lived and died. We have with them obtained like precious faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 1.1. The old Commandment which they had from the beginning, 1 Joh. 2.7. The great Salvation which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him, Heb. 2.3. The Faith which was once delivered unto tae saints, Judas vers. 3. And this is the true Catholic, 
What is to be true Catholic.  or the Universal Christian Faith, which hath been at all times, especially in the Primitive times; and as long as we stand fast to it, we are indeed the true Catholic Christians: Whereas those that add thereunto any new Doctrine of Faith and Life as necessary, which in the Primitive Church was not in use, though they bear and boast of the Catholic name, yet they are not true Ancient Catholic Christians, but New-Catholikes, which are equivalent with Vn-Catholikes: And that Church, which by its own Command imposeth such Doctrines and Traditions as necessary unto salvation, though Christ had not commanded, but rather forbidden them by his Apostles, and yet will condemn and persecute other Churches; doth thereby discover itself not to be a true Christian, but rather Antichristian Tyrannical Church: Which also hath need to stand in fear of the Apostolical curse: If any man preach any other Gospel unto you, though an Angel from heaven, than that the Apostles have preached unto you, let him be accursed, Gal. 1.8, 9 And if any man shall add unto the Word of God, God shall add unto him the plagues that are written in it: and if any man shall take away from the Word of this book, God shall take away his part out of the book of Life, Rev. 22.18, 19  
But, we hope that all understanding and conscientious men, and such as love Truth and Peace amongst the Roman Catholics, will beware of this malediction; and taking seriously to heart this Declaration of ours, abstain hereafter from presumptuous judging and condemning us as Heretics, much less persecute us with Fire and Sword, and Losses of our Goods and Honours, as hitherto they have done: which certainly doth not proceed from the Spirit of Christ, but undoubtedly from the Devil, who is that Arch-lyer and Murderer. Of which the Apostle also doth faithfully warn us, and especially the Roman Church, lest it might imagine some special privileges before others: Those that are weak in faith, receive you, but not to doubtful disputations; (judge not their thoughts.) Who art thou that judgest another man's servant? To his own master he standeth or falleth. But if this warning will do no good to them; certainly the other shall at length be fulfilled in them: Be not high minded, but fear: For if God spared not the natural branches (the City and Church of Jerusalem) take heed lest he also spare not thee. Behold therefore the goodness and severity of God: On them which fell, severity, but towards thee goodness, if thou continuest in his goodness, otherwise thou also shalt be cut off: Rom. 11.21, 22.   

CHAP. V That the Lutherans have no ground to judge the Reformed Churches to be Heretical.  
WHat we have spoken now of the Romish Church concerning its judging and condemning us, the same we may partly well say of the Lutherans, which indeed together with us have protested against this judging and condemning of Papists in the forenamed points of controversy; and yet no less (although in fewer points) from whence also the Evangelical Churches and estates generally all are called Protestants; do judge and condemn our Churches or Teachers as heretics, under the most-odious men's names; who nevertheless rely not upon any man, but upon the Nature, Word and Doctrine of Christ. To whom, according to the aforesaid Apostolical Rule, we may make appear yet more plainly then to the Papists, that they have no ground thus to judge and condemn us and the doctrine of our Church and Worship.  

The principal points of Controversies betwixt Lutherans and Reformed Protestants. 1. In Ceremonies.  For in the first place, what concerneth some controversies about Ceremonies both of their and our worshipping of God; as that we use not in the holy Baptism the exorcism or conjuring of the devil to come forth out of the infants or young children; because we do not hold them either spiritually or corporally possessed by the devil; although they naturally are born in Original sin, and we have no warrant to cast the devil out of them by such conjuring, and therefore do justly abhor from taking therein God's holy Name in vain.  
That we have no such Images in our Churches, which by their own confession are abused in Popery unto Idolatry, but rather approve and justify the taking away of them, if it be done by Christian Magistrates in an orderly way after the example of the Kings Hezekiah and Josiah.  
That also in the holy Communion we use not the Hosties, or Wafers, but ordinary nourishing bread, and observe the breaking of it: how can they judge us therefore, whereas they themselves hold their Exorcism, Images, Hosties, not even absolutely necessary, nor the breaking of the bread in itself erroneous, but only to be adïaphora, indifferent things?  
Although we for our part do not account them absolutely indifferent matters, but in some regard necessary, partly because of God's command, partly because of the example of Christ, the Apostles and the Primitive Apostolical Church; At least for ourselves, who should sin, if we should against our consciences use the Exorcism or the Images, or without any urgent cause omit the breaking of the bread: Yet, since we judge not, nor condemn according to the  Apostolical Rule, those that do not judge the breaking of the bread necessary, but give way to their pretended liberty; It were fit they also should not condemn us therein, but to impart to us so much freedom, that we may herein follow the example of Christ (which we may do more safely, and without any sin) as we likewise permit them to omit it, and in stead thereof to follow the example of the Papists.  
In like manner that we in our Catechism punctually retain all the Commandments as they are set down Exod. 20. Deut. 5, and do not omit, 
2. In the Doctrine.  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 bend 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 only a Spiritual partaking or communion and presence of the Body and Blood of Christ, and not a carnal and corporal.  
Neither believe ubiquity or Omnipresence of Christ's Body, but the Omnipresent power, virtue and reigning of Christ true God and Man, even in those places where his Body is not present.  
Nor an Universal reconciliation and propitiation by Christ's 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 forgiveness of sins and life in Christ is faithfully offered and promised, and consequently really and effectually conferred and given to those only who effectually believe and repent.  
Nor also an Universal Election of all men unto Salvation, but only 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 less that they should be saved without faith, or without good works. But so, that they are elected out of a mere 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 Controversy in Doctrine for the most part arising from thence, judge and condemn us as Heretics (as most of them use to do?) than 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 controversy dependeth, are not only agreeable to Truth, but also absolutely necessary unto Salvation.  
But we shall sooner prove those not to be warrantable by Scripture, than they shall make them good to be necessary, seeing we cannot find any wherein the Word of God the truth, much less 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 expressly taught in the holy Scripture; but whatsoever are only bare words of men, and Humane Traditions and Doctrines, aught 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 expressly 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 itself, at least by equivalent words, and by a necessary consequence drawn out of them; And that we therefore only 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 only 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 find 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 less of necessity. For indeed this is plain and manifest, that Christ saying to his disciples, Take, eat, spoke of the bread which he took, broke 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 sat 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 confess 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 Lord's Supper is principally required a Spiritual eating. We have also many pregnant motives, which are not only grounded upon Natural Reason, but upon the words of the Institution itself, upon the undoubted Articles of the Christian Faith, and upon many other manifest places of the Scripture, and therefore bind not only our Understanding, 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, 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 confess, that not only the  Spiritual eating of the Lords Supper is principally required, but also is the only 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 only standeth to it, or giveth us but liberty 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 less will we judge or condemn any man for an Heretic, because of the verbal alterations and disceptations in Schools; whether what Figure or Tropus, Metonymia, or Synecdoche, 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 Controversy of Predestination and Election, and what doth depend on it, wherein we next to the holy Scripture not only refer ourselves to Augustine, Prosper, Fulgentius and other Ancient Fathers, and withal to the principal Scholastic 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 Unity.  
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 only perfect Rule of their Faith and Religion, merely reside in this chief and cardinal question, which if it were rightly and unanimously answered on all sides, no doubt, all such Contention and Controversy, or all uncharitable Judging and Condemning, would fall of itself, and a happy Unity might be settled among all Christians in Doctrine and Religion, as much as may be necessary unto their salvation: Namely, Whether besides the holy Scripture itself, 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 Heretics.  
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 unbelievers, but aught 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 dissensions 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 Tyranny 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 profundity of their understanding, or else add 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 itself: 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, expressly, fully, and considerately the heavenly Mysteries than 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 Dissensions, 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 aught to believe and obey as the Word of God itself.  
Upon this One only ground all Popery is built; And principally for this Point we are constrained to abandon it. For otherwise for our part we could well yield to him his Primatum or Supremacy above all Bishops, yea, above Emperors and Kings (as long as it pleaseth them) upon condition he would not presume to take upon him Dominatum and ruling over men's consciences: and expound also the Word of God, the best he can, and propound his sentence and opinion to his children within his Bishopric, or also to others that will believe and obey him; if he would but acknowledge withal that he, as well as others, could err and fail in those things which are not expressly 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 God's 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 not ways be blamed, who not only give him no credit therein at all, but by reason of that proclaim him to be the Antichrist.  
Now since we may not grant this power to the Popes at Rome, although they had entangled by their persuasion and kept in subjection during many hundred years in the Western Church, so many Emperors and Kings, yea, all Doctors, Bishops and Prelates; how much less may we impart it to any other Pastor and Teacher of God's Church, of what name soever? And he that should ascribe perhaps to Luther or Calvin, Jerome, Austin, 
Abuses of men's particular opinions and interpretations amongst the Evangelical.  etc. 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, I●lations, Manner of expressions were as certain and infallible, or as necessary unto Salvation as the word of God itself; 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 Counsels; yea, to prefer in some manner men's 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 confess that Dr Luther and Calvin have in the principal and most Points (though not in all) well, truly 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 Apology of Augspourg, with other Confessions of the Reformed Churches, Also the Doctrine of the Synod at Derdrecht is true and agreeable in itself 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 itself, and presently judge and condemn those for Heretics, 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 only bind 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 thoroughly agreeable to Scripture; what is that then but to judge and condemn us as Heretics? 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 itself, 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 merely upon the plain, manifest and undoubted Word of God. We make use of our Reason, having been enlightened 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 God's 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 bind any man in his conscience further to those Interpretations and Inferences we in our understanding derive out of the Scripture, than himself together with us is able to understand them to be warrantable by it, and the Word of God doth bind thereunto.  
But those who cry up their own Interpretations, Inferences and Expressions, not only for True Doctrines, but even for Necessary Articles of Faith, insomuch that they judge and condemn as Heretics 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 only of their own, but of other men's 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.  
Nevertheless we do not reject all consequences and interpretations, 
How far we may make use of Consequences and Interpretations in matters of Faith.  nor all men's 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 confess 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 Errors.  
But we cannot ascribe further to any man's Interpretations and Consequences an Universal necessity unto salvation for all Christians, than 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 Catholic 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 Heretics, but we must receive and tolerate them as weak in faith, according to the Doctrine of the Apostle. Nevertheless 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 mistake, should they judge us presumptuously in our misconstruction of their pretended understanding; neither should they bewray any malice and obstinacy in their contradictions; But also, that they together with us should adhere to the words and meaning of the holy Scripture, as far as they are clear and plain to all, And diligently inquire further in the fear and worship of God, into the true understanding of whatsoever they do not comprehend yet, or doubt of; And in the mean time walk by the same rule, as far as we have already on both sides attained, minding the same thing, and giving no offence, till God reveal unto them and us even what is remaining, Phil. 3.15, 16.  
And this doubtless is the safest and only way, 
What are the best and safest means to settle and maintain a true Unity amongst all true Christians.  whereby the true unity of Spirit may be maintained amongst all pious and religious Christians. For all those that now adays have the name of Christians on earth, do agree therein to this very hour, that they acknowledge and receive the Canonical Books of the Prophets and Apostles (whereof those of the Old Testament were originally written in Hebrew, those of the New Testament in Greek) for the Word of God, and oblige themselves with one consent to submit their Faith and Consciences unto it. So that those that practise it not only with words, but also with true and sincere hearts, may without any difficulty in all things agree, that are plainly and expressly taught therein; nay, they are already united therein by the holy Ghost; and those that agree in one mind, have all whatsoever is necessary to believe and to do unto salvation, and are true fellow-members of the Only Apostolic Catholic Church, if together with this Universal Christian Faith, they do but tolerate and receive one another as weak Brethren in Faith and other things, 
Chap. 5.  that are not so manifest in the Scripture, wherein they may thoroughly and generally agree.  
Besides this, we know no other means on earth that either God hath given and ordained for us, or may be invented by man's wit, whereby a true Universal Unity may be settled and maintained.  

The pretended Supremacy and Infallibility of the Pope is no fit means for Unity, but rather the principal cause of all the Divisions in the Christian Church.  For as much as concerneth the Supreme Jurisdiction and Infallibility of the Pope, which the Jesuits cry up for the only means of the Catholic Uniformity; That same is rather the principal cause and impediment, whereby the Unity amongst all Christians both in the Eastern and Western Churches, is cut off and made impossible in men's eyes. Seeing that it is absolutely impossible, and inexcusable withal, that all Churches and all men of the world should subject and submit in every thing their consciences, who acknowledge no other Lord and Master but Jesus Christ, to One man Solely, who hath no charge and warrant for the same from God. Which though they urge and press as the most necessary point to Salvation and Unity; yet could not obtain it of some Roman Catholics themselves, who extol the General Counsels above the Pope.  

Neither the general Counsels are sufficient means for Unity in these last times.  Nor are Concilia Vniversalia in these last times the true means for Unity. For it hath been a mere Impossibility in these last thousand years, since the Ancient Roman Empire's destruction and division in the East and West, and shall be impossible till the end of the world, to indict and gather any true Universal Council composed of all Christian Churches of the whole world. And grant that they could be called, yet they could not establish any other Unity then by reiteration and renovation of that which with one accord hath been taught in the Primitive Universal Christian Church, out of the evident and undoubted Word of God. For the whole Christian Church on earth, though its meeting at once in one place were possible, could not presume to take upon itself such power, to astrain and oblige its posterity to any other Doctrine and Religion further than they are bound by their Predecessors, or rather by God himself, through our Lord Jesus Christ and his Apostles. If any man, though an Angel from heaven preach any other Gospel unto you then that ye have received, let him be accursed, Gal. 1.8, 9  

Nor the Confessions & formulae of any particular Church.  And so shall neither the Protestants, or any other particular Churches in any place of the world, and much less other dispersed Sects to and fro, be able to establish a tolerable Ecclesiastical Peace and Unity, either by their vehement disceptations and disputes, or exhortations to Peace, or by Colloquia and conferences, or by National and Provincial Synods, or per Synodales formulas, or any other means, as long as they insist and adhere to their own particular Interpretations, Consequences and manner of expressions, and will of necessity judge others thereby. Seeing chief it is not to be expected, nor desired, nor approved, that all Christians of the whole world should submit and agree unto any particular Church, or to the Interpretations of their Teachers, which are not manifest and evident to all by warrants from the Scripture; But far more will thereby the Divisions and Separations about the Interpretations and Inferences, in making necessary Articles of Faith thereof by endless altercations and disputes (as woeful experience doth sufficiently testify) increase and grow dangerous even to their final ruin and destruction: For, 
Chap. 7.  if you by't and devour one another, take heed that ye be not consumed one of another, Gal. 5. v. 15.  
And how many thousand Christians, yea whole Churches are in the East, South, and West, which know nothing, or can know any thing either of the Decrees of the Popes, or of the Council of Trent, nor of the Confession of Augspourge, or of other confessions of the Protestant Churches in Europe, much less of the Formula Concordiae Saxonicae? how is it then possible, that we should undergo to settle by such means and writs a true Unity in the Universal Church of Christ, or to bind and oblige other Churches thereunto?  
Now notwithstanding we conceive also no hope to obtain a total and universal reconcilement of the modern unhappy differences and divisions in matters of Religion, Even by an Universal consent and agreement upon the holy Scripture, as far as it is plain and evident to all sides: Amongst those that are inclined and given to contradictions and contentions, because God himself by his just judgement sendeth, Divisions, Heresies and Sects, partly for punishment, partly for trial, 1 Cor. 11. v. 19 Yet I make no doubt, 
In what manner, & how far the manifest word of God is the only means of Unity.  but all Pious and religious hearts which love Truth and Peace, (whereof yet a great number is to be found every where and even in the midst of them that hate and abhor reconciliation) may without any difficulty be United, nay, are already United by the Spirit of Christ, upon the evident word of God, in the Universal saving Faith and sincere love and obedience of Christ, who also upon this only  and firm ground of the universal saving truth and unity, may in safeness, quiet and pacify their own Conscience amongst so many Divisions and Seducing Spirits, and withal declare themselves upon good grounds against all different dissenting parties, and yet show themselves peaceable and without scandal.   

CHAP. VII. That even these are the safest means to restrain all Erroneous Sects.  
THere may be several 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 refer 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 retain nothing but the bare words and letters of the word of God, nor them also without controversy and disputes.  
But if we do seriously consider the matter, this will be rather the only true, sure, easy, and most efficacious means not only to maintain Peace and Unity amongst true believers, but also to silence and restrain all erroneous Sects; yea to cut of all occasions, lest they disturb, seduce, or tear 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 doctrine, 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 & sense 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 disturb 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 God's Commandments, and their own words, for mere 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 condemn 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 doctrine 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 judging others, and causing therewith divisions and sects, separate themselves from the Assembly of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judas 19 And also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being condemned of themselves, Tit. 3.11. Who also ought to be instructed in meekness 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 restrain them with all other spiritual means that Christ hath Ordained, lest they may prejudicated 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 affirm or deny some what, which in the word of God is not so expressly affirmed or denied, but also do affirm 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 carnal affections stick unto them, may comprehend them without any difficulty; nay, it being evident and palpable to every one, that those Interpretations and opinions of theirs are but merely strained and spun out of their own fancies, and not grounded upon the text and words of the Scripture itself, or equivalent places of it; Especially the true Primitive undoubted Church, having with one accord taught absolutely 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 itself, 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 only 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 show great signs 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 only no occasion is given to the erroneous Sects, but rather the Sectaries mouth may be stopped with much facility and safety, and with more efficacy then by many subtle and endless Altercations and Disputes, or by all-Excommunications and Persecutions of Heretics: 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 less 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 Heretics, but aught 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 Christ's Godhead; we rightly reject such Interpretation not only as not necessary, but as false and heretical, not that it is only 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 confess, 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 itself, 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 Heresy, principally in such a deep, important and necessary Article of Faith, as it is accounted not only by us, but the true Primitive Church and the word of God itself.  
On the other side, if they in such profound and incomprehensible Mystery 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 Christ's death, that he died for the propitiation, satisfaction, and remission of our sins, to this sense, as if he had not appeased God's wrath against us, or which is as much, made satisfaction to appease God's wrath, or purchased, propitiation and forgiveness: but that he died merely to this end, that he might by his doctrine and example convert us from our sins to God, and to pacify our hearts towards him▪ And account their own Interpretations as worthy and necessary as God's Word itself; So that they grievously slight and revile the Doctrine concerning the reconciliation of God's wrath against us, and the satisfaction for our sins, which nevertheless 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 only Highpriest, Mediator, 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 Mass, Indulgences, Purgatory, and such like things; yet have not denied the propitiation by Christ's merits and satisfaction; nor any other Sectary, as far as we know, nor Pelagius himself hath directly opposed it, except only Socinus, and perhaps before him Adailerdus: Whereas Socinus himself cannot but acknowledge that the Mediator of the Old Testament Moses hath in some manner appeased by his intercession (as Aaron and some other high-Priests by their Sacrifices) God's wrath against his people of Israel; and yet will deny such power and virtue of the propitiation for our sins to the most-perfect Obedience, Sacrifice and Intercession of our Mediator and high-Priest Jesus Christ. Who seethe not then, that they intent 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 Unity, that nevertheless the Primitive Christian Church hath condemned many Sects not only 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 Council of Nicen and others, 
Chap. 8.  for not receiving the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consubstantial, alleging 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 Divinity of Christ. Against whom the Orthodoxal 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 years professed concerning the eternal Godhead 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 Heresy concerning the created Divinity 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 years.   

CHAP. VIII. That in the Reformed Churches, no new Doctrine as necessary to Salvation is taught.  
IN the third place it will be objected, 
The Third Objection against the aformentioned Doctrine.  That we ourselves 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 principal Instances; That we deny the free will in man, the merits of good works, and the Sacrifice of the Mass: Which points were with one consent asserted of all ancient Fathers almost: That we teach the Justification, ex Solâ fide, only by Faith. That we hold the Bread and the Wine in the Supper of the Lord to be bare signs and Seals, 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 evil works of men, hath decreed in his eternal Council, 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 Christ's going down into Hell, the hellish pains and torments Christ's 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 .  We Answer: First that we do not deny the free will in man, in that sense and meaning, as some, and all the Ancient Fathers have taught out of the Scripture. For we confess, 1. That the Natural man hath a  in many Natural and Temporal Free indifferent matters.  
2. In Celestial Spiritual 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 , or which is made Free by the grace of God to true Spiritual works, which are acceptable to God: Yet so, that not only the beginning, but also the continual help and assistance of God's grace is required unto it.  
5. This only we deny, That the Natural unregenerated man hath naturally, without the preventing gracious help and operation of the holy Ghost, any Freewill to true Spiritual inward works, which are acceptable to God, as to Saving Faith, Charity, Hope, and consequently to the true Spiritual outward works, which arise from those inward. Which also the holy Scripture hath unanimously taught against Pelagius: That the Natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can be know them, 1 Corinthians, 2. verse 14. And that we are not sufficient of ourselves to think any thing as of ourselves, 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 work in us, will also perform 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 Son maketh us free, we shall be free indeed, John 8. verse 34.36. And faithful is he that calleth you, who also will do it, 1 Thessalonians 5. verse 24.  
But if there be besides any other controversy of man's , 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 subtle questions, and therefore ought not to judge nor condemn one another.  
Like as amongst the Papists themselves, the modern Dominicans and Jesuits cannot agree about these questions, notwithstanding the prohibition made by the Pope not to accuse and condemn one another for errors in Faith.  

2. Of merits of good works.  2. Nor do we deny the merits of good works in that sense as the ancient Fathers use the word Meritum desert, or Mereri to deserve, viz. That we obtain thereby temporal and eternal remuneration by grace, for Christ's sake in virtue of his promise: Which we confess unanimously with them by warrants of the Scripture. But we deny only Meritum de condigno, as the Papist School-authors and Divines, principally the Jesuits do teach, that such in themselves are condign meritorious works of eternal life, so that God is bound to give everlasting life, not only by reason of his truth and mercy for Christ's sake, but also of right and debt, though he had not engaged himself thereunto by any promise: Which condign 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 modern Roman Catholics themselves: As the famous Jesuit Vasques confesseth, that many Catholics descent from us (calling us Heretics) but in words, but most agree with us, in the matter itself, and condescend of necessity unto our opinion. And the Jesuits themselves are not as yet agreed, wherein properly the Efficacy and worthiness of such Condign 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 Mass, 
3. Of the Mass.  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 Christ's Commandments and Institution, may very well subsist without the Mass.  
But it is certain, that even the Ancient Doctors of the Church never have taught such Sacrifice of the Mass, as now a days in Popery is professed and held for the Sovereign 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 Baptised, were usually dismissed from it, with these words, Ite, Missa est: And although they have attributed the name of Sacrifice to the Holy Communion itself; yet they did it not in such a sense and meaning, that the Priest should offer again the real and essential body of Christ in his hand and mouth; and also perform a new Propitiatory Sacrifice both for the quick and dead, and for other necessities, (as for sick Cattles, for good weather,) as it is taught and expressed in the Council of Trent, Sess. 22. c. 2. v. 9 Canon. 1.3. But that it is Sacrificium Eucharisticum, a Sacrifice of Thanksgiving; partly because the faithful gathered and collected the Bread and Wine upon the Lord's Table for the Holy Communion and necessitiy of the poor; (from whence the Germans retain still the name of Oblate●,) partly because the Holy Communion itself is a Commemoration and Representation of the perfect Oblation and Sacrifice of Christ finished upon the Cross, as the principal Roman school authors and Divines themselves do expound it, by calling it Sacrificium commemorativum & representativum; So that we also may say as much, not of their Mass, but of the Holy Communion, as it hath been Instituted by our Lord Jesus Christ.  
Fourthly, That man solâ Fide, only by Faith is accounted righteous before God, Although we understand nothing else by the word solâ, but what the Apostle saith, 
4. Of Justification only by Faith.  that he is justified by mere grace through Faith, only for Christ's sake, without the works of the Law, and as some ancient Fathers interpreted it: Yet we desire not to impose and enforce 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 only without any good works: If that likewise the Papists did not enforce upon us their own expressions and doctrines concerning the merits and satisfaction of works, which are yet less 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 find 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 Christ's words in the Holy Communion.  Fifthly, The declaration and meaning of Christ's Word that he called the Bread his Body, because it did signify and represent his Body, or because it is a sign 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 signs and seals of the Body and Blood of Christ given and shed for us: Yet we desire not to enforce and press upon any man such interpretation as necessary unto salvation, or as the Word of God itself: Whereas many of ours (vide inprimis Wolfang. Musculum in 26 Matth. pag. 552, 554, 555.) confess openly, that this exposition, though it be not erroneous in itself, yet is not sufficient, unless it did show and express withal the sort and nature of those signs: viz. not bare naked significative and representative signs, 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 virtue of his promise, though not for the nourishing of our bodies, but to the cherishing and quickening 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 only saving Communion.  
Wherefore we for our part teach thereby no new Doctrine as necessary unto Salvation, but only teach that very same, they themselves must allow and approve of: If but they reciprocally do not enforce 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 intent to obtrude unto us their pretended carnal supernatural eating for a necessary Article of Faith, we cannot but contradict it by a more  exposition and illation grounded upon the Word of God.  
Sixthly, Concerning the Doctrine of God's absolute purpose and decree of election and reprobation, we acknowledge and receive it thus far, as our adversaries commonly construe our meaning thereof, not only 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 only 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 find many disceptations and different Interpretations concerning the eternal Predestination and Reprobation, not only betwixt our Divines, but also betwixt the Romish-School Authors amongst themselves, and no less 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 only because very few men are capable to comprehend the depth and profundity of those Points; but also, because it is sufficient for us unto salvation, to know only of the Elect and Predestinated as much as the Apostle expressly 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 yourselves; 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.  
Contrariwise concerning the Reprobates, it sufficeth us to know only, that what Christ himself saith: He that believeth not, is condemned already, because he hath not believed in the Name of the only begotten Son of God, John 3. vers. 18.  
So that the fault and defect can no ways 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 darkness rather than 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 ourselves, but out of mere grace in Christ Jesus both unto salvation and the means ordained thereunto; through sanctification of the Spirit, and belief of the Truth, whereunto he called us through the Gospel, 2 Thessaly. 2. v. 13, 14. But the Reprobates are cast away by God's 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 thyself, 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 particular man, or to a Nation, though by nature equally corrupted in sins, hath showed more grace towards their repentance and salvation then to another? Or, Why God hath not predestinated all men unto life, or converted and saved them all; which according to his Omnipotency he was well able to do? And such like things, which are not only curious and unnecessary, but vain, presumptuous, unprofitable question, to which we cannot return a better answer than the Apostle did: He hath mercy on whom he will have mercy, (viz. out of mere grace) and whom he will he hardeneth, viz. out of just Judgement. But, O man, who art thou, that repliest against God? Rom. 9 v. 18, 20. O how unsearchable are his judgements and his ways past finding out! Rom. 11. v. 33.  
But whosoever will not be satisfied with this answer of the Apostle, he will have as little cause to condemn thereby us and our Church, as to judge the Apostle himself or the ancient Fathers, Augustine, Prosper, Fulgentius, and others, who have taught this same against Pelagius: Or as the Jesuits their Dominican-Friars: Or as the Modern Lutherans their own Doctor Luther, and some other ancient Lutherans, who have taught this very same doctrine, and yet partly used harsher expressions than ever was done of our side.  

7. Of Christ's Destension into Hell.  Seventhly, For as much as concerneth the Article of Christ's descension into Hell; We must first know that this Point hath not been formerly expressed by all Churches in the Universal Symbol or Creed, as not only Ruffinus, about four hundred years after Christ in Expositione Symboli doth testify, that then this Article was not in use either in the Romish or Eastern Churches; but also is omitted by many ancient Fathers, and in the Nicene Creed itself. From whence it is, that some Popish Divines hold this Article not generally necessary for all men unto salvation.  
Si nomine Articuli intelligamus veritatem, quam omnes fideles explicitè scire ac credere teneantur; Sic non existimo necessarium hunc computare inter Articulos Fidei. Quia non est res admodum necessaria singulis hominibus & quia ob hanc fortasse causam in Symbolo Nicaeno omittitur. Suarez Tom. 2. in 3. part. Thom. disp. 43. sect. 2.  
Nevertheless, Being it is grounded upon the Scripture, specially upon the 16th Psalm, and Act. 2. we call it not into question, though not only we amongst ourselves, but also the ancient Fathers, and also the Papists and Lutherans do much differ, in their explications; where, for our part, we ought to distinguish betwixt that which by most certain Warrants of God's Word is undeniable and necessary to believe, and that which is uncertain and doubtful.  
The Papists commonly interpret it of Limbus Patrum, A Lake for the souls of the believing Patriarches and our Forefathers of the Old Testament, from whence Christ by his going down thereunto, hath loosed and fetched them forth. Now suppose that this opinion were true and certain (though the ancient Fathers and Doctors of the Church do not agree in it) yet it could not be necessary unto our salvation, neither would yield to us any profit or comfort, since it doth only concern the faithful Patriarches.  
Much less is it necessary for our salvation, that Christ is really with his soul descended into the Hell of the damned, as some even of the ancient Fathers deemed, that he preached to the damned in Hell, and delivered some out of it; which conjecture simply arose from the misapprehension of the words of the Apostle Peter, 1. Pet. 3. v. 19, 20. and 4. v. 6.  
These two opinions now, if not as erroneous and false, yet as uncertain and doubtful, and as not necessary unto salvation, laid aside; At least thus much is undeniable and undoubted, that Christ is descended into Hell virtualiter, as Thom. Aqu. and other School-Authors and Divines interpret it, which is to say, powerfully and effectually, where he by his death during three days and his ensuing Resurrection hath not only destroyed the place of Hell for the damned, but the Kingdom and power of Hell for the faithful and godly, led captivity captive, and disabled the Hellish spirits of all power over us. But whether even this is meant by the going down to Hell expressed in the Creed, is to be doubted of for this reason, because the place of the 16th Psalm and 2d of Acts, whereon this Article chief is grounded, speaketh rather of the lowest degree of humiliation, from whence he hath been exalted by his Resurrection, then of the beginning of his exaltation.  
Likewise it is without Controversy granted, that Christ hath suffered for our sins not only in his Body, but also in his Soul unspeakable torments, which in the Scripture are called the pains and sorrows of Hell, Psalm. 18. and 116. 1 Sam. 2.6. So that many of our Divines have extracted this construction and sense out of this Article: Yet not so, as if Christ had suffered in his Soul the very pains of the damned, or any despair, as the Papists by misconstruction of their words do charge them withal; but that he in his Soul out of a tender affection towards us, suffered as great pains, distress, and sorrows for our sins and God's wrath against us, which he took upon him to appease, as if they had been his own sins, or we ourselves should suffer for our sins in Hell. Which no ways can be accounted for a new, erroneous, and damnable Doctrine, being grounded upon so evident Warrants of the Word of God; Psalm 22. and 69. and 88 Jes. 53. Matth. 26. v. 37, 38. and 27. v. 46. Luke 22. v. 44. Heb. 5. v. 7. And accordingly taught not only by the ancient Fathers, but also the Popish School-Divines, Medina, Suarez, Thom. Aquin. in part. 3. quaest. 49. art. 6.  
And although no Christian can make any scruple of the distress and pains Christ suffered in his Soul; yet a great many of our Divines move here the Question, and not without reason, Whether this is the very meaning of the Article expressed in the Creed, or of the aforementioned places in the 16th Psalm and 2d of Acts, because those pains took their end upon the Cross, and therefore are comprehended in the Articles of the Passion and Crucifixion; but the losing from the bonds of Death and Hell, whereof David and the Apostle speaketh, was fulfilled by his Resurrection.  
Wherefore others understand by this Article The Burial, by reason, that both the Hebrew Sheol and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify in the Scripture the Grave or Sepulchre, whereof the aforealledged places do speak, and that also the Ancients formerly omitted the Article of Christ's Burial, when this Article was put into the Creed.  
Others interpret it generally of the estate and condition Christ's Soul was in during three days, that, like other souls, it departed out of this World till the third day, and according to the ordinary Phrase of the Scripture, was gathered unto his Fathers. For 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 Christ's soul after his death made no stay in this World, but departed, like other men's souls to the place of the dead, and as if it were holden of the bonds of death till the third day, yet in God's 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 Patriarches; As the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signify 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  and certain, nor necessary; The others, which partly they, partly we defend, as much as concerneth the Doctrine in itself, are consonant and agreeable to the Word of God and undoubtedly received of all Christians; though the Controversy remaineth still; which of them draweth nearest to the true opinion of this Article in the Creed: And withal 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 believe, that Christ's Soul having suffered the extremest distress 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 entered into Paradise, which the Lord promised to the thief upon the Cross; being we yet embrace 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 prophesy; Like as it is not directly necessary unto salvation to know that such an Antichrist is to come (although it is requisite to believe it for them that have the knowledge of it out of the Word of God, as hath been said heretofore;) Also much less is it necessary to salvation to know and to determine who is that great Antichrist, except unto them only 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 Emperors and Kings and over all men's 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 years before Luther's times, even by some Germane Emperors and Bishops, and among others by the Emperor Lewis the fourth Duke of Bavaria three hundred years ago; Yea, when before 1460 years Irenaeus out of the Revelation of S. John 13. v. 18. conjectured by his name, that he would be called Latinuses, that is to say, Roman.  
Nevertheless not the whole Roman Church, nor all its Members, neither all their Doctrine and Religion is therefore to be accounted for Antichristian. God forbidden. But the Doctrine of Christ, which is left amongst them, aught 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 Dependants, 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 than by the deed itself, ordering matters in this manner:  
First, That hereafter he do not anymore exalt himself over the Gods on Earth, over Emperors 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 only 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 Antichristianlike 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 Dependants for Antichristian. Otherwise, although they should err 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 error, 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 years.  
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 Catholic Apostolic 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 only the by-Doctrines and additions, which they for their part have innovated, and besides the Universal undoubted Christian Doctrine will enforce 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 Controversy 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 only 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 find 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 conscientious 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 only what is so evidently and expressly 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 less 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 ourselves, who are cried down for Heretics: For it is said: By thy words (and not by other men's words) thou shalt be justified, and by thy words thou shalt be condemned, Matth. 12. v. 37. Much less than for such Doctrines, which neither we nor any of ours have ever maintained, but are laid to our charge by dreadful slanders or misconstruction and perversion of our words and meaning, or by groundless vain Scholastic consequences and illations, as that we deny God's Truth, Omnipotency, Justice, and Mercy, that we make God to be an Hypocrite, a Tyrant, Author of sin, yea a Devil, and more such like unchristian, inhuman, and very diabolical calumnies, which we for our part commit to the Supreme and Sovereign Judge, and instead thereof we say with the Apostle to all those that are yet inclinable to Christian Peace and Unity: Let us not judge one another any more; what art thou that judgest another man's Servant? To his own Master he standeth or falleth. There is one Lawgiver, 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 cruel and bloody persecution with fire and sword, or other violences against life, goods, honour, and dignities? When they not only excommunicate and cut off from the Christian Church, but if possibly could be, exclude from men's society and extirpate from the face of the Earth those who only profess Christ and his Word, and will not hark and countenance humane doctrines and traditions. This is the bloodthirsty 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 ourselves use to judge and condemn others; And not only the old Sects rejected by the Primitive Church, but also the modern Roman Catholics and the said Lutherans, who never as yet have been heard, much less judged or condemned in any universal Council, or other legal Ecclesiastical Consistory, and that nevertheless we judge and condemn them not only with words, but rather with deeds, in regard we separate ourselves 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 scandal unto others, causing by such separations or reformations, at least a Schism, Division, and Discord in the Christian Church; whereof the Apostle both in the often cited place and elsewhere 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 brother's way.  
Wherefore, having hitherto been informed by the first part of this Apostolical 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 Schism, Division and Separation, and of the great scandal and other distractions of the modern Christian Church from thence arising; And withal, whether, and which part ought, 
PART II.  or is bound in conscience to reform 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 brother's way.  
Where, First is to be observed, that this judging he speaketh of is referred rather to the matter, to the works and words, to the Doctrine, practice, worship, whereby any offence may be given, then to the persons; And that primarily to our own affairs, words and works, whereby we may put any stumbling block and offence in the way either of our neighbour, or of ourselves; Secondarily, to the matters of our neighbour, as far as he may become unto us, or we unto him a stumbling block or offence.  
Secondly, it is to be noted, that he doth not properly speak of the offence of affections, whereby we or our neighbour is provoked to anger, afflicted, offended, and alienated from us: but of the offence of Conscience, whereby either our own Conscience is wounded, by going against Conscience, or the neighbour is misled into errors or sins of Conscience; or he being already engaged in errors and sins of Conscience, is by us strengthened and confirmed therein. But we need also to take heed of the offence of affections and the hatred arising from them as much as possibly may be, according to the rule. Rom. 12. v. 18. If it be possible, as much as lieth in you, live peaceably with all men. Yet not so neither, that we give thereby an offence to our Conscience, and also by reason of the outward peace with men, should destroy and lose the inward peace of Conscience.  
Thirdly, it is indubitabe hereby, that the Apostle requireth nothing else, but that we for our part give or put no occasion to fall in any man's way. Which happeneth, when we either commit that which is evil, and omit that which is good, or abuse so our liberty in indiffent things, that the weak are scandalised at our example; which is to say, offended, made worse thereby, and misled into errors and sins. But it is no ways required from us, that we, for the avoiding of such scandal and offence, which others without cause, either out of weakness or malice receive at us, in doing what is good, and omitting what is evil, should therefore omit that which is good, and commit that which is evil. For we must not do evil, that good may come, Rom. 3. v. 8. Not wound our own Conscience, that another man's erroneous Conscience may not be offended; Yea, we need not neither forsake our liberty in indifferent matters, because of those that are offended at them out a Pharisaical hypocrisy and malice, or judge and condemn us but only for their sake which are weak in faith. But against the others we must often times of necessity stick fast to the liberty for no other reason but this, least they may impose on us a necessity against that liberty which Christ hath purchased unto us, Gal. 2. v. 4, 5.  
Which general rule of avoiding offence of them that are weak in faith, the Apostle doth apply in the words following, upon the meats which were fordidden in the Law, but were indifferent things in the Gospel. I know, saith he, and am persuaded by the Lord Jesus, that there is nothing (not meat) unclean (common) of itself; but to him that esteemeth any thing to be unclean, to him it is unclean. (common) From which he maketh a twofold inference.  
I. He that hath the knowledge and receiveth it for a free indifferent thing, may use it for himself without sin: Yet so, that he give no offence towards sin, nor grieve or distract without necessity the weak, who doth not yet acknowledge the same, but accounteth it for forbidden and unclean, Rom. 14. v. 15, For if thy brother be grieved with thy meat (in his Conscience) Now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.  
II. He that hath not the knowledge, but esteemeth it to be forbidden and unclean, or at least doubteth thereof, may not use the same without sin and offence to his Conscience, v. 20. All things indeed are pure, but it is evil for that man who eateth with offence, v. 23. and he that doubteth (whether they are indifferent or not, lawful or unlawful before God) if he eateth is damned, (condemned) viz. of his own Conscience, because he eateth not of faith. For whatsoever is not of faith (viz. so that we are sure that they are acceptable to God, or permitted by God) is sin.  
This very same Doctrine is repeated over again by the Apostle, 1 Cor. 8. Where he applieth it almost in like manner to meats offered to Idols, v. 5. Concerning the eating of those things that are offered in Sacrifice unto Idols, We know that an Idol is nothing, etc. v. 7. Howbeit, there is not in every man that knowledge; for some with Conscience of the Idol, eat it as a thing offered unto an Idol, and their Conscience being weak, is defiled, etc. v. 9, 10, 11, 12, 13. Take heed, lest by any means this liberty of yours become a stumbling block to them that are weak. For if any man seethe thee, which hast knowledge, sit at table in the Idols Temple, Shall not the Conscience of him which is weak, be emboldened to eat those things which are offered to Idols? And through thy knowledge shall the weak brother perish, for whom Christ died. But when you sin so against the brethren, and wound their weak Conscience, ye sin against Christ. Wherefore if meat make my brother to offend, I will eat no flesh, while the world standeth, lest I make my brother to offend.  
By which Doctrine of the Apostle, we may here easily understand, what, and how fare we ought to judge in matters of Religion and Conscience: Judge this rather, that no man put a stumbling block, or an occasion to fall in his brother's way.  
Wherefore, I. 
How fare we may judge of the Doctrine and Religion of the erring.  we must not judge the persons whether they are damned before God or not, but properly and principally the matter itself, whether it be an article of faith or life, of doctrine or worship, and only so fare and to this end, that it may not become a stumbling block and offence of Conscience unto us and others: But the persons we may judge so fare, that we may avoid to give them the like offence, or we ourselves to be offended at them.  
II. And not only in those things, which are commanded or forbidden by God to believe or to do, and therefore are necessary; but, also which are in themselves free indifferent things, which is to say, neither commanded nor forbidden, and therefore not necessary to do or to omit them: which nevertheless we must judge thus far, lest by our liberty we put a stumbling block in the way of the weak, whereby they might deal against their Conscience, having no knowledge of such liberty, but holding them for necessary in their erroneous Conscience, or doubting of them.  
III. Being we must be so cautious in free indifferent things, because of the weak; how much more in things that are necessary and commanded or forbidden by God, lest we may teach or do somewhat against our knowledge, and wilfully, what God hath rejected and prohibited in his Word as unlawful, or deny or omit what God hath ordained and commanded: Whereby we should give yet a more dangerous offence, first to our own Conscience, who have the knowledge thereof out of the Word of God, and then to others, whether they have the knowledge thereof or not, not only to do against erroneus or weak, but against true-beleeving Consciences, and withal against Gods command itself.  
IU. But most of all, when such false Doctrine or Religion, which God hath forbidden, is pressed upon us, not only as sound and true, but as necessary unto salvation; or on the contrary, when the true sound Doctrine and worship, which God hath commanded, is forbidden and condemned not only as unnecessary or erroneous, but even as heretical. Which also, if we did confess or practise that, and did deny or omit this against Conscience, would not only prove a common sin and offence to our and our neighbour's Conscience; but also idolatry and a denying of God.  
For since we ought not to give way, that such things which God in the Gospel left free and indifferent unto us, (as for example the Mosaical distinction of meats, or the Circumcision which was enjoined to the people of Israel in the Law,) should be, as necessary, imposed on us, lest we might seek our salvation without Christ, Gal. 5, v. 1, 2, 3, 4. How much less than ought we to countenance those things which God hath absolutely forbidden, whereby we would seek our salvation, not only without, but against Christ, and because of men's Traditions and Doctrines make God's commandment of none effect? Matth. 15. v. 6.  

Whether and how fare we may separate ourselves in the doctrine and religion of the erroneous Church.  V From whence we conclude further, when we because of such erroneous doctrine or Religion enforced upon us as necessary against the Word of God; as much as in our conscience we may have knowledge of it, are cried down for Heretics, condemned, excommunicated, shut out and cut off from the Christian Church and the communion of the Saints; That then we have not only good reason, but also are in conscience bound and constrained of necessity and force to separate ourselves and withdraw from that Church thus proceeding with us; And not consequently those, who of necessity as excommunicate and rejected men must separate themselves, but those, which do reject and force them to such a separation, are properly guilty of the unjust, uncharitable judging of men's Consciences, and also of the schism and division of all the miseries and distractions depending from the same.  
VI Yea that no man, who in his Conscience acknowledgeth, that this Doctrine is the truth of God, which by such erroneous Churches or those that have charge over them, is thus excommunicated and condemned, may with a safe Conscience remain in their outward communion and fellowship.  
First, because he cannot but play the Hypocrite and dissemble thereby against his own true believing Conscience, and against the Word of God, so that he would become to himself a heavy offence and stumbling block to his own conscience.  
Then, because he would also by his example be scandalous and offensive to other true believers, who together with him did acknowledge the same and were excommunicated for it; yea should strengthen and confirm their excommunication and condemnation as much as did lie in his power; which certainly is a most grievous sin not only against the confession of faith, but against the Christian brotherly charity.  
Thirdly, because he would also give an offence to the erring party, by confirming him both in such errors and in the uncharitable excommunication and condemnation with his own example, and assent and by making himself partaker of their sins and persecutions.  
VII. Moreover, when such Church or part of it, although it doth maintain such erroneous doctrine and religion; yet enforceth it not upon' its fellow-members, as necessary, nor excommunicateth or rejecteth them for it; but in such erroneous points of doctrine permitteth the true-beleevers to enjoy their liberty of conscience; These then, though they have reason to avoid and beware of the Communion of the erroneous doctrine and worship, as of an abominable and pernicious leaven, and to contradict it out of the word of God in due time and place, with Christian charity and meekness; yet in their other points of doctrine and Religion agreeable to the word of God; ought not as yet utterly to withdraw and separate themselves from such a Church, lest by their separation an occasion may be given to further schism and division; which many times is more prejudicial and offensive, than the error itself.  
Whereof we have set before our eyes not only the Prophets and other true-beleeving Israelites who lived in the idolatrous times at Bethel, and during the Baal-service in Israel, and yet not bowed their knees unto him: But also the example of Christ himself and his Disciples before and after his ascension; who did not separate themselves from the Jewish Temple and Synagogues (as long as they could be tolerated in them) because of the leven of the Pharisees and Saducees; yea the Lord rather exhorted them, that though they should take heed and beware of the leven, Mat. 16. v. 6. yet should labour to do and to observe, whatsoever the Scribes and Pharisees did bid them observe in Moses seat out of the law. Matth. 23. v. 1, 2.  
VIII. Out of all this we infer yet further: 
When and how fare we may undergo the Refomation.  If not only private particular persons, but whole Congregations, or the greatest and principal part of them; especially they that have charge over them; acknowledge and discover by the Word of God any dangerous error and abuse, which hath peradventure taken root in them, Whereby somewhat that is erroneous and pernicious is added, or somewhat that is sound and necessary is diminished or perverted in the Universal indubitable saving doctrine and worship; That then they have good reason, yea, are bound in their Conscience and function to reform such dangerous abuses and errors according to the Word of God and the example of the Primitive undoubted Apostolical Church; yea, withal to exhort and animate out of God's Word other Congregations unto like Reformation, lest they cast any further stumbling block and occasion to fall both in their own and their posterities way, Deut. 13. Jos. 22. Judg. 6. v. 10. 1 Sam. 7. 1 Chron. 13. & 15. 2 Chron. 15. & 17. & 29. & 30. & 31. & 34. etc. 1 Cor. 5. v. 7. & 11. v. 16. Gal. 5. v. 1.10. Revel. 2. v. 5.14, 15.24. & 3. v. 2, 3.  
Yet so, that they do not therefore rashly condemn other particular Churches, which do not acknowledge such errors, but rather carefully endeavour to conserve the bond of Christian charity and unity in the rest of the Universal undoubted Doctrine, till they are likewise edified by their example, and delivered from such dangerous errors.  
But if other particular Churches are so much scandalised and offended at such Reformation, that they cry down therefore the reformed Congregations for Heretical, excommunicate, or violently persecute them; Nevertheless these said reform Churches, as long as they cannot legally and lawfully be convinced of any damnable error out of the Word of God, but rather are ready to make good before any legal Ecclesiastical Convocation or Synod, that they have settled their Reformation according to the Word of God, upon very weighty and urgent motives, and to adhere closely and positively to the universal undoubted Christian Doctrine and Religion, are not only no ways bound to shrink from and give over the Reformation of such acknowledged errors and abuses because of the scandalising & offence of other particular Churches; which either arise from evil affections, or from an erroneous Conscience: But also they are so much more obliged steadfastly to cleave and stick to it; being the reformed errors and abuses are pressed upon them not only as lawful, but even as necessary points of saving Doctrine and Religion, whereby they become but a more dangerous and damnable stumbling block and offence both to them that acknowledge the errors, and to them that do not.  
And so consequently not those Churches or Congregations which are reform according to the Word of God, but those that excommunicate and condemn them therefore without and against the Word of God, will be guilty of the injust judging and of the schism or division arising from it.  
IX. And all this is done without less difficulty and contention; If in such reformed Congregations those to whose charge they are committed, whether they be Secular or Ecclesiastical, with the Congregation, or the greater and principal part of it, agree and consent unto such reformation according to the Word of God. As it hath been practised in the times of the Kings, Asa, Josaphat, Hishia, Josia, and times of our Forefathers in the most Protestant Evangelicall Churches in Germany, England, Denmark, etc.  
But the difficulty is so much greater, when those that have charge over the Congregation, especially the temporal Magistrates as Patrons of the Churches disagree and descent in the Reformation from their subjects, or from the greater part of them, (As commonly else it happeneth when the greater part of the Citizens and Commons in any City or Province descent from the other) wherein even the wisest and most religious men may peradventure slide and stumble, being either defective or excessive in it, when they walk not uprightly according to the truth of the Gospel, or sometimes out of zeal towards truth, forget Christian charity and peaceableness, and whilst they labour to avoid the one, cause oftentimes another offence which is fare greater. As we have an example propounded unto us in the Apostle Peter himself, who by his dissembling with the Jewish Ceremonies, fearing them that were of the Circumcision and weak in faith, would have carried away and given a more dangerous offence to the believers among the Gentiles, unless he had been rebuked and withstood by the Apostle Paul, Gal. 2. v. 11, 12, 13, 14.  
But that we in such cases according to the Apostles rule, as much as is possible, may avoid to scandalise and offend the consciences; 
Wherein we must be especially cautious in reformations.  we must first of all exactly examine the error and abuse, which we intent to reform, whether it doth so certainly and infallibly appear by the Word of God, and besides, so prejudicial and dangerous, that of necessity it requireth a public Reformation, and may not be tolerated without a grievous offence and stumbling block to the Conscience; lest we, desiring to bring in presently a public Reformation, and as it were, an alteration of Religion at every pretended error and abuse, which yet is doubtful, or could be remedied with more moderation and meekness, or might be tolerated without prejudice to the soul, may thereby be an occasion of a greater offence than the error itself; being the alterations and mutations are not less; yea, oftentimes a great deal more dangerous in matters of Religion and Church-government, then in all other temporal affairs; And then by reason of humane infirmity we cannot expect and look for such a perfection in the Church-militant here on earth, whereby it might be exempted from all defects, errors and abuses.  
Secondly, though the error and abuse is so prejudicial and dangerous, that a public Reformation in Doctrine and Religion should be requisite: Yet we must by all means beware of an exterior violent compulsion, except it were against such horrid and hideous kind of blasphemies and insurrection, as we mentioned heretofore; where it doth manifestly appear, that they do proceed rather from an obstinate malice of the heart, than weakness and ignorance of the understanding; Or except we had such an express warrant and instruction, with such a Prophetical zealous spirit as Elias: For otherwise all violent compulsion in matters of Faith and Conscience is absolutely repugnant to the Doctrine of our Lord Jesus Christ, who requireth from his people a willing, cheerful, sincere, 
Why all exterior violent compulsion is to be avoided.  faithful, but not a forced hypocritical, unbelieving obedience. It is also impossible to undergo such violent compulsion without a grievous offence and scandal of Conscience: For whatsoever is done of force against Conscience, is not of Faith, but against Faith, and consequently cannot be but sinful and damnable, both to him that is compelled, and to him that compelleth; although the work else is good, commendable and right in itself, which the erring party against its Conscience is compelled unto, Rom. 14. v. 23. Neither can such compulsion of consciences procure any true, Christian, sound reformation and edification of the Church; but rather in stead of the intended edification, shall cause a most pernicious schism or division, yea oftentimes a total ruin and destruction of the Church; as we have at these present times in several places many woeful examples set before our eyes.  
Thirdly, we must likewise take heed of an uncharitable condemning and excommunicating the erring party; And although the error and abuse were absolutely damnable in itself, yet we ought not, and cannot rashly condemn the persons. First, because we ought always to presume out of Christian charity, that they do err only out of weakness, as long as they may under any pretence clear themselves from an obstinate malice. Secondly, because it is expedient for us to labour to oversway rather the malice by meekness, and hope that they at length may be won and converted by God's mercy and goodness, whereof we will speak more at large hereafter.  
Wherefore in the fourth place it is most certain, that during such dissension of a strong party of the common people in any City or Province an Universal Reformation may not easily be undertaken by the true-beleeving party, because it can hardly or never take any effect without exterior force and condemning of the erring party: And in case the erring party retaineth still, if not all, yet the most principal and necessary articles of saving fundamental Doctrine, so that they cannot directly be accounted unfaithful Heathens or damned Heretics; but held yet for weak believers and erring Christians; then the said Reformation ought by no means to be put on against their will, before they are bitter informed; especially the errors being such, which have not been rejected or condemned by the Word of God in the Primitive Church.  
Nevertheless, lest the true believers out of want of an universal Reformation may be scandalised and offended in their own Conscience; They have good reason, yea, are bound for their part to avoid the communion of such acknowledged dangerous errors and abuses; yet in such a manner, that they do not directly separate themselves in the remainder of the true doctrine and worship from the erring Congregation, as long as they may be tolerated in it, but rather for the avoiding of the Schism or Division of the Church, be careful to maintain the bond of Christian charity and unity, till God may open the eyes of the erring party to acknowledge their errors.  
But when the true-beleevers themselves are not tolerated by the erring party (as it happeneth oftentimes) but excommunicated or condemned because of the rejecting of their errors: Then they have not only very good reason, but in some regard are compelled to settle separately their Assembly and Religion, and consequently a particular Reformation, because they are not obliged quite to omit and set the exercise of Religion aside for the erring parties sake; which they exclude from their Congregations, if not from the hearing of God's word, yet from the use and communion of the holy Sacraments. Where again, not those that are of necessity compelled to separate themselves, but these that reject, 
Whether, and how fare the Magistrates may undertake the reformation without the consent of the subjects.  and excommunicate those, are guilty of this Schism.  
Especially the Christian Magistrates may no ways be restrained or blamed, if they acknowledging by the Word of God such like errors and abuses, though their subjects will not hearken to any Reformation; yet at least do reform the said errors for their families and fellow-beleevers, without compulsion of the others: Like as Joshua denounced to the people of Israel, though they should forsake the Lord to serve other gods; yet he and his house would serve him, Jos. 24. v. 15, 16. And like as some godly Kings in Juda, and David himself, though they could not restrain the people from sacrificing in high places; yet they for their own persons, with those that followed them, walked upright in the eyes of the Lord, not departing and turning aside from his House and Ordinances, 1 Reg. 3. vers. 2. 1 Reg. 15. vers. 14. & 22. vers. 43, 2 Chron. 20. v. 33.  
For if it doth not stand with reason and equity, that the Magistrates should compel the true-beleeving or erring subjects against their Conscience; How much more unreasonable and unjust would it then be; that subjects, 
* The Author in this place speaketh of the Prince Elector of Brandenbougs case with his Lutheran subjects who endeavour to stop him & his reformed attendants from the free exercise of Religion.  though true-beleevers, should stop and restrain the Magistrates and their dependants from their liberty of Conscience and public exercise of Religion, which they under their protection, and in their errors enjoy?  
And all this is chief to be observed in such difference and dissension of the Church which concern partly the fundamental doctrine itself. But the condemning and separation is so much more to be taken heed of, when the difference and dispute ariseth not from any one point of the fundamental Doctrine, or from any Idolatry and Superstition in Religion, but only from the by-points in Doctrine or Ceremonies; though the errors and abuses in them aught to be avoided as much as is possible, lest a little leaven may at length leaven the whole lump.  
Where it may come to pass, that the erring which in their error nevertheless conserve the bond of charity in unity, are not only tolerated as brethren, but also accounted for better Christians then those who, though they do not err in the controverted Doctrine, yet procure thereby a Schism and Division by reason of their unseasonable judging and condemning, who although they keep on both sides the grounds of Faith, yet overthrow therewith the foundation of Christian love which is most of all requisite.  
Whereof we read in the Ancient Ecclesiastical Histories about the year after Christ 250. a very memorable example of Cyprian and his followers on one side, and of Stephen Bishop of Rome and his dependants on the other side. Whereas, though Cyprian, together with the Bishops in Africa, erred in his opinion, that the Heretics being converted should be rebaptized; Yet, because he did not by such erroneous opinion of his condemn others, who defended the contrary, but inviolably maintained the bond of Christian unity; (Servatur à nobis patienter & firmiter charitas animi, collegii honour, vinculum fidei & concordia sacerdotii. Epist. 73.) He was therefore much less to be blamed then Stephen, who, though he did not err in the Doctrine, yet condemned Cyprian and the others for it, was by the Bishops sharply reproved for such unchristian judging and unnecessary separation.  
Tu, Stephano, haereticis omnibus pejor ●s & lights & dissensiones quantas parasti per Ecclesias totius mundi? Peceatum verò quàm magnum tibi exaggerasti, quando te à tot gregibus scidisti? Excidisti enim te ipsum, noli te fallere; Siquidem ille est verè schismaticus, qui se à communione Ecclesiasticae Vnitatis Apostatam fecerit. Dum enim putas omnes à te abstiner● posse, solum te ab omnibus abstinuisti.  
Non pudet Stephanum propter haereticos asserendos fraternitatem scindere, insuper & Cyprianum Pseudo-Christum & Pseudo-Apostolum & dolosum operatorem dicere: qui omnia in se esse conscius praevenit, ut alteri ea per m●ndacium objiceret, qua ipse ex merito audire deberet. Apud. Cypr. Epist. 75.  
Otherwise this said Cyprian, notwithstanding such error hath been always accounted for a godly teacher and Martyr in the Universal Christian Church. But when afterwards the Donatists in Africa, not only followed him in such error, but also condemned and separated themselves from other true-beleeving Churches, They not without reason were rejected as pernicious Schismatics, because they followed Cyprian in his error, 
Chap. 10.  but not in his charity and peaceableness, and caused thereby a most scandalous breach and schism in the Church, as it evidently appeareth by the writings of Augustin and Optatus Milevitanus against the Donatists.  
By all which I hope we may sufficiently discern, whether, or how fare men ought, or are bound in Conscience to judge others in Doctrine or Religion, or to separate themselves from them, or to reform them. Which to confirm and illustrate with more grounds and examples in each point, I think it needless 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 dissensions and divisions upon his adversary. Wherefore for the conclusion thereof, we must apply such common and general 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 fare the Protestant Churches ought, or are bound to judge the said roman-catholics in their Doctrine and Religion, or to separate themselves from them, or to undergo any Reformation.  
AMongst all Schisms 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 fierceness, then that which in our Predecessors days sprung originally in Germany, and afterwards was spread over all Europe, and at this present is divulged, (witness 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, unless the Lord doth shorten and prevent them by the day of his apparition. Wherefore every one hath good reason to be careful and to search out which side properly is guilty, and the cause of such pernicious Schisms, 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 guiltless. For it may well be, that there hath been faults on both sides, either in the excess, 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 war or judicial 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 ruin of both disagreeing parties. But, since indifferences in Religion, especially when a resolute Schism and Division is already form in the Church, no Neutrality, nor therefore a total 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 guiltiness and innocency of the different parties, to the end that men may know which Church is to be embraced, 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 Ecclesiastical 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 fare we have reason to judge their Doctrine and Religion, to separate ourselves 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 fare the Protestants are separated from the Romish Church.  how fare the Protestant Churches have separated themselves from the roman-catholics; Seeing they have not withdrawn themselves one from another in all 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 profess and receive the whole Universal Apostolical Creed, whereunto we are Baptised on all sides. Likewise both sides retain the ten Commandments and the Prayer of the Lord: And although they omit in their Catechisms the second Commandment 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 Symbols or Articles of the Universal Christian Religion, credendorum, faciendorum, petendorum, what is necessary to believe, to do, and to ask, 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 fare kept the true Baptism, being the most necessary Sacrament, that we nor they desire to rebaptize those that were baptised 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 principal Counsels, which we receive on both sides agreeable and warrantable by Scripture: and finally, in all points of their Doctrine and Religion, which are true, Undoubted, Ancient, Catholic, we remain as yet united with them against all other erroneous Sectaries, as hath been declared before: Wherefore we cannot, nor will judge them Heretics, 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 withdraw ourselves 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 believe or to do, but rather confess that men ought herein to conform themselves to each Church and Laws of the Country, Customs and Ceremonies; lest because of unnecessary things, a separation and scandal be caused according to Augustins' rule: Quod neque contra fidem, neque contra bonos mores 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 custom, or because of the Tradition of their Church, or out of a misapprehension of the Word of God (as for example in Fasts and Holy days) we ought to judge the matter thus far, lest according to the rule of the Apostle, we may cast a stumbling block or scandal before them by our liberty and knowledge in their pretended necessity; but rather dispense with our exterior liberty in such indifferent things, because of them that are weak in faith: If but they reciprocally permit us the liberty of Conscience, that we are not constrained to receive & acknowledge them as necessary unto salvation.  
As also contrariwise in those things, which We for our part esteem necessary, because of God's Ordinance, but they as free indifferent things (as for example the Communion under both kinds) We must then judge their erroneous opinion thus fare, lest we omit and neglect God's Ordinance against our Conscience for their sake. Yet nevertheless, as long as they do not yet acknowledge with us such necessity and Ordinance of God; We have no reason therefore to judge their Consciences, nor to separate ourselves from them in all other points of Doctrine and Religion, wherein we agree as yet together; If they would but let us enjoy our liberty therein, lest we should be constrained to do against our Consciences because of their pretended liberty.  
III. Morover concerning such differences in Doctrine and Religion, where both sides account their opinion for absolutely necessary and godly & consequently the contrary opinion as repugnant to the word of God and his Ordinance, for false and erroneous, or even for superstitious and damnable; of those we ought and must judge so far, that we steadfastly adhere to God's truth, since we have gotten the knowledge thereof out of the word of God, and avoid to have any communion with the contrary errors and abuses, especially Idolatry and Superstition, lest we dangerously wound and offend our own Consciences.  
Yet if they would not press such Doctrine and worship of theirs which they for themselves hold necessary, as necessary upon us against our Consciences, who know it to be repugnant to the word of God; but at least would tolerate us amongst themselves as erring and weak believing Christians; If also their Religion and worship were so constituted that we could have a fellowship together for the other points, wherein we yet agree, without communion of any Superstition, and without hypocrisy or denying of God's truth and without scandal to other weak believers; We would or should then not utterly separate ourselves from their Churches in the remnant of the true Religion because of their errors and abuses, which they have added unto it; but carry and behave ourselves therein according to the example of the true believers in Judea, who under the idolatrous Kings in Juda forsook not quite the Temple of the Lord, though it was polluted with manifold idolatries; But performed their godly exercises therein according to the Law: Yea, after the example of Christ himself and his Disciples, who, although the House of God was made a den of thiefs, and defiled with much leaven of the Pharisees and Saducees, and although they were ware of their leaven, yet neglected not with them to teach and to pray in the Temple and Synogogues, as long as they could be tolerated therein, Joh. 18. v. 20. Acts 3. v. 1. & 5. v. 42. & 13. v. 5. & 21. v. 27, 28.  
But now at this present the difference and breach betwixt the Romish and Protestant Church is in a quite other case, 
Why we must of necessity separate ourselves from the Romish Church.  so that the Schism and Separation is unavoidable, especially for these reasons following:  
First, because the Romish Church besides the Doctrine which on both sides is received for Christian and Catholic, will not let the Protestants enjoy their liberty in many such Doctrines and forms of worship, whereof they themselves must confess, that they are not necessary in themselves unto salvation; but enforce those upon them as absolutely necessary because of their Traditions and Ordinances of the Church, sub anathemate, upon excommunication and pain of damnation: And even in such things, which we for our part hold not only not necessary, but expressly repugnant to the Word of God, and partly Superstitious: As for example: The Communion under one kind contrary to the commandment of Christ: Drink ye all of this: The Invocation of Saints, and adoration of Images repugnant to the Commandment: Thou shalt not make to thyself Images, Thou shalt not bow down to them, nor worship them, etc. The prohibition for all Priests to marry, and commandment for all Christians to abstain from certain meats at certain times; which the Apostle calleth Doctrines of Devils, 1 Tim. 4 v. 1, 2, 3. and more such like points, which for the most part were specified before in the 4. Chap.  
Secondly, because they have introduced some such Doctrines and Religion as necessary fundamental Doctrines, whereas they cannot show us any evident and certain warrant from the written Word of God, that they are of God; but we may produce to the contrary more certain and manifest grounds from the undoubted written Word of God, being convinced in our Consciences, that they are false, erroneous, and repugnant to God's Word and Ordinance, or to the very fundamental Doctrine, if not expressly, yet by a necessary consequence: and also absolutely damnable in themselves, especially to them who should entertain them against their Consciences: For example, That the body of Christ must daily be form of bread by the Masse-Priest, or transubstantiated, offered again for the quick and dead, and adored under the shape of bread: That we must deserve eternal life through our own condign merits, make satisfaction for our sins we ourselves, and yet even be doubtful of our salvation: That all men on earth are subject to the Pope in stead of Christ upon pain of their damnation, and must believe and receive as the words of Christ himself, whatsoever he teacheth and ordaineth by virtue of his Supreme Popish power, And such like points, which they for their part maintain not only as necessary and sound Doctrines, but enforce them upon the whole Christian Church, as principal points of most necessary fundamental saving Doctrine.  
Thirdly, because their chief and daily Religion and worship is so qualified, that we cannot even have a communion with that which they retain with us out of the Word of God, unless we would thereby against our consciences make ourselves partakers of such erroneous Doctrines and Superstitious abuses especially in the Mass.  
Fourthly, and principally, because they will not tolerate us, who cannot allow against our Consciences and the known Word of God, of their un-Catholick by-Doctrines and Ceremonies, which they have added to the Ancient Catholic Doctrines, nor receive us either as true-beleevers, nor as erring, weak, believing fellow members of the Christian Church, but utterly condemn and excommunicate us as unfaithful Heretics; yea, in many places persecute us with banishment, fire and sword, as it is apparently manifest to the whole world; so that they have solemnly published and authorized their un-Christian sentence in the Council of Trent, in such a manner that it cannot be recalled, and consequently no melioration or reconcilement and agreement on their side can be hoped for, as long as they stand to the said Council.  
By all which I conceive each impartial and unpassionate man may easily comprehend, 
How fare we judge the Papists.  First, that we for our part, not only aught, but are bound in conscience to judge and determine thus far of their Doctrine and Religion, yet not with the intent that we should attribute unto ourselves or to our Churches any jurisdiction or power over other Churches or persons and their Consciences, or constitute our own spirit to be judge in matters of Religion, as the Papists do charge us withal; or that every Idiot or Ignorant may and can judge of Theological Controversies: But only that we, each of us for himself and his own Conscience, must judge and discern Judicio discretionis, (as far as God through his spirit hath endued him with knowledge of his word) what we apprehend to be consonant or repugnant to the Word of God, truth or falsehood, good or evil, light or darkness; and consequently what (for to avoid our own damnation) we believe for ourselves or not believe, confess or deny, or also set by as uncertain and doubtful, and in one word what we must do and avoid for our salvation. Which judging and determining, no man, let him be never so simple and unlearned, and of what Religion soever, can be hindered and refrained from; because no man, even amongst the Papists themselves, can, or shall receive or reject any Religion for himself, but he judgeth partly of it, and hath his reasons and grounds, why he doth embrace or reject it, though in his sentence and decision he may judge aright or wrong, build upon good or evil grounds, upon the Word of God, or the words of men; which either will make for his own salvation or damnation, as the Apostle saith in the precedent verse: That every one shall give an account for himself. Wherefore we shall also always be ready to give an answer to every man that asketh us a reason of the hope that is in us with meekness and fear, 
The true cause of the modern Ecclesiastical Schism and separation is to be imputed to the Romish Catholics.  having a good conscience, 1 Pet. 3. v. 15.16.  
Secondly, that also the cause and occasion of the Schism and Separation of the Protestant Churches from the Romish, is not properly to be imputed to the Protestants, but to the roman-catholics; yet not to the whole Romish Church, but principally to the Popes and their Prelates, who have their dominion over the Romish Church, and those Divines, whose advice and doctrine they follow.  
Yea, that We are not those, who separate and withdraw ourselves from the Catholic Church, but the Papists are they, who first by un-Catholick additions of new Doctrines and Traditions are fallen away from the true Ancient Catholic Apostolical Church, and withal reject and separate themselves from us by their un-Christian condemning and persecuting us as Heretics; And not only us, but all other Churches of the whole world, which are not subjected to the See of Rome, viz. the Grecian, Russian, Armenian, Georgian, Aethiopian, etc. whereby nevertheless the Romish Church, by pretending to be the Universal Catholic Church on earth, and excluding all others from it, hath separated itself from all other Churches in the whole world (like as in fromer times the Donatists in Africa) and is also become a right Schismatical Sectary Church.  
Wherefore also we must of necessity separate ourselves from it, both for its uncatholicall superstitious Doctrine and Religion, lest we make ourselves partakers of it, and also for its un-Christian Tyrannical judging, because we may not be tolerated amongst them, but are utterly rejected by them; to the end that we may remain united with the true Catholic Church in the Univerall Christian Faith and brotherly charity in Christ.  
Whereunto we are so often and earnestly exhorted in the Word of God: Come out of her my people, that ye be not partakers of her sins, Revel. 18. v. 4. Come out from amongst them, and be ye separate saith the Lord, and touch not the unclean thing, and I will receive you, 2 Cor. 6. v. 17. Take heed and beware of the leaven, Mat. 16. v. 6. Keep yourselves from Idols, 1 Joh. 5. v. 21. Flee from idolatry, 1 Cor. 10. v. 14 etc.  
Thirdly, that herein also we do not proceed against this Apostolic rule, but therefore rather separate ourselves, lest we may offend and scandalise the consciences. And first, our own Conscience, which needs must be grievously offended, if we should against our Conscience adhere to such a Doctrine and Religion, whereof not only we have no certain ground from the Word of God, but acknowledge it to be repugnant to it, and superstitious: whereby we should separate us from God himself, by reason we wilfully forsake and deny his Word and Ordinance; for if it be damnable for them to proceed against Conscience, when they do err or yet doubt, as the Apostle teacheth, Rom. 14. v. 23. How much more than when it is sufficiently and evidently warranted and convinced by the Word of God? Then secondly, the Consciences of our brethren, who acknowledge with us such errors and abuses of the Popish Doctrine and Religion, to whom we should give a very grievous offence, if we dissembling against Conscience would also by our example misled them against Conscience to the like hypocrisy and superstition. Thirdly, the Consciences of the erring themselves, who do not acknowledge the errors as yet, and whom we would by our example confirm in their Idolatry and abuses, and consequently in their uncharitable excommunications and persecutions of the true believers, and therewith make ourselves partakers of their sins, whereas we should rather labour to bring them to knowledge, as much as lies in our power. And although we upon these most urgent and solid reasons must be separate from the Romish Church in the Communion of their exterior Congregations; Yet we are inseparate and undivided in those things wherein they agree with us in the Primitive Apostolical Christianity, as hath been said heretofore; and remain with them as far united both in the Doctrine of faith and in the duties of Christian charity, as much as we with safety of our Consciences may discharge towards them, or they will but accept of us.  
Fourthly, Because not only particular men and teachers, but also whole Congregations, yea, whole people and nations unanimously agree in the knowledge and rejecting of such erroneous Popish Doctrine and Worship: 
That the Protestant Churches had good reason, & have been bound in Conscience to reform themselves.  It doth follow by all this without any contradiction, that they have had good reason, yea have been bound in Conscience and by virtue of their Function to purge their Churches from such Popish leaven, and to reform them according to the word of God; (though the Popes of Rome, or the Romish Church with their Dependants will not condescend at all to such Reformation, but Anathematise, Excommunicate, oppose and destroy it to their utmost power;) seeing it cannot be maintained under any pretence or warrant from the word of God, that all other Churches and Nations of the whole world, necessarily should be subjected to the Italian or Romish Church; insomuch that they must be tied to those palpable abuses they have introduced, nor dare alter or remove them: Whereas yet much more in each particular Church; aswell they that have the charge over it, whether they be Ecclesiastical or Temporal, as the whole Congregation, is obliged in its Authority and Duty and by God's precept, to purge themselves from all pernicious leaven in Doctrine, practice and worship, and to conform themselves, as much as is possible to the word of God, the Doctrine and example of the Primitive Apostolical Church. Whereunto they are also every where most earnestly admonished as well from the Prophets, whose reproving and warning Sermons are merely altogether directed to this end, as from the Apostles, who labour to anticipate and prevent thereby the future calamities and miseries, Rom. 16. v. 17, 18. 1 Cor. 1. v. 10. & 5. v. 7.13. Gal. 1. v. 7, 8, 9 & 5. v. 1.7.9.10. Phil. 2. v. 2.15. & 3. v. 2. & 4. v. 8, 9 Colos. 2. v. 7, 8.16.18.20.22, 23. Revel. 2. v. 4, 5.14, 15, 16.20. & 3. v. 1, 2, 3. For as every Christian is obliged to cleanse and purge his own Conscience, from all pollution of sinful Doctrine and life, and needeth not to expect any other man's consent in that which God hath commanded: Also every congregation ought, and is bound to purge and reform itself according to the word of God, as much as is possible from all pollution and scandal in Doctrine, Life, and Worship, in spite of the whole world. But that Church, which resisteth such Reformation with a violent power and force, discovereth itself manifestly thereby, to be herein not a true-Christian, but rather Anti-christian Church. 
Although the Reformation of the Protestant Churches is not blameless, yet it may not therefore be rejected and disapproved as Heretical.   
Moreover, though the Reformation may be culpable, either in the manner or in some circumstances; yet the main work in itself, being grounded upon the Word and Ordinances of God cannot be found fault withal. Since we willingly acknowledge and confess that also in the Reformation of the Protestant Churches within and without Germany, not always the true moderation was used: And do not imagine, that even in our Churches an absolute and perfect Reformation without any defect and blemish is to be found.  
We cannot approve it, that the Reformation in some places was begun with a Tumult and Insurrection of the vulgar people, by demolishing and destroying of Images, Altars and Monasteries, and such other violent proceed: Much less, that Arms were taken up against Legal Magistrates, with the intent to Reform withal.  
Neither can we excuse that the Laity under colour of Reformation, hath seized, and transferred ad prophanos Vsus the Monasteries and Ecclesiastical revenues, 
Chap. 11.  which should have been rather addicted and dedicated for the maintenance of Churches and Schools, and for the relief of widows and fatherless and other poor; and then, if somewhat remain for the incident and urgent necessity of the Country and Commonwealth.  
Nor can we deny but that in the Church-government, since that it is devolved from the Bishops for the most part to Laymen, in many places great defects occur, in the disposition and Administration of Ecclesiastical Functions.  
We complain also oftentimes, that the wholesome Church-discipline of the Church is quite gone down and decayed, and wish nothing more but that it might flourish and revive again after the example of the Primitive Church.  
Likewise we heartily desire, that in stead of the Reformation and removal of Popish abuses in Fasts, Confessions, Vows, etc. The true Christian Fasting, with other practices of repentance and devotion, especially the Christian Doctrine of the Catechism might be more diligently and earnestly performed, both for the Instruction of the Youth, and the Idiots, and Ignorants in Bouroughs and villages.  
Lastly, We willingly acknowledge, that many superfluous and unnecessary Disputes in the Doctrine itself have been moved by the Divines on both sides, which rather should be referred to the Schools, and discerned from the necessary Universal Doctrine of the Church.  
But because of these and such like defects, which are also perceived in the Reformed Churches, though in one more than in the other: We cannot blame the principal work in itself, but must rather acknowledge it to be most necessary and profitable, that the chiefest abuses of Popery both in Doctrine and in Idolatrous or Superstitious Ceremonies be removed, and in stead thereof, the true-saving Doctrine, and wholesome use of the Blessed Sacraments according to Christ's Institution restored again, and so purged from manifold Traditions and Rudiments of men, that the Papists themselves have no ground to pretend why they might not with a safe Conscience have Communion with us in our Religion; or else it must of necessity follow, that they could have had no communion with the Primitive Catholic Church, being that all our outward religion and Worship is absolutely conformable to the first Apostolical Simplicity, which hath been preserved afterwards for a long time, as Justin Martyr, Tertullian, and other Ancient Fathers inform us.  
Die qui dicitur solis, omnium qui vel in oppidis vel ruri degunt, in eundem locum conventus fit, et commentaria Apostolorum, aut scripta Prophetarum, quoad tempus fert, leguntur: Deinde, lectore quiescente, praesidensoratione populum instruit ad imitationem tàm pulchrarum rerum & cohortatur. Sub haec consurgimus communiter omnes & precationes profundimus; precibus peractis, profertur panis & vinum & aqua. Praepositus autem quantum pro virili sua potest, preces & gratiarum actiones fundit & populus faustè acclamat, dicens Amen. Et distributio, communicatioque fit eorum, in quibus gratiae sunt actae, cuique praesenti, etc. Justinus Martyr in Apolog. 2. pro Christianis. Vid. & Tertullianum in Apologet.   

CHAP. XI. Whether or how fare the Reformed Churches ought or are bound to judge the Lutherans in their Doctrine and Religion, or to separate themselves from them, or to reform them?  
WHat hath been said in the precedent Chapter of the Romish Church; That we may likewise apply to the doctrine and worship which is controverted and disputed, though in fewer points, betwixt the Lutherans, and other reformed Churches. Where we first willingly confess and give thanks to God, that as we differ in fewer Articles; yea fully agree in the most of them against the Papists and other Sectaries; we have also much less reason to judge the Lutherans, or to separate, and withdraw ourselves from them, then from the Papists, because of such differences which are rather fomented by some contentious Divines then by the Church itself.  

Why the reformed Churches have hitherto sought a Reconcilement & Unity with the Lutherans.  For though we cannot but judge in our Conscience some 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; Nevertheless, if but they, who have not the knowledge yet of such consequence, account their own 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 freedom 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 weak brethren in faith, though we cannot assent to their own 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 Duchy of Lithuania, a great while since have declared themselves.) We should then have no reason at all, yea we were rather to be blamed and should be Schismatics indeed; if we of our own accord should withdraw and separate ourselves from them, because of such different opinions and Ceremonies: Of whom we yet acknowledge, and confess, that, for the rest, if they do not make their own opinions to be necessary fundamental points, they retain with us the true ground of Christ's saving Doctrine, and are exempted in their Religion from a public and manifest Idolatry.  
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 Unity, as formerly in Luther's 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 Ecclesiastical 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. john Duray hath solicited with a singular industry and zeal to a peaceable Unity and Reconcilement) faithfully and sincerely wish & advise in their public Writings such an Unanimity & Uniformity amongst the Churches in Germany. Whence it sufficiently appeareth, that we for our part are not inclined to judge and to condemn the Lutherans, or to continue in the division and separation from them, which hath lasted already above a hundred years.  
Again, it is known 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 Ecclesiastical difference: Because the greater part of their Doctors and Divines, upom whom also many Laymen depend, especially the vulgar sort (though with indiscretion) and defend their zeal, maintain their different and controverted opinions, not only as agreeable with Scripture; but impose them also as necessary grounds and principal Articles of Christian faith, without which men may not be counted true Christians, nor be saved; And so in some manner falsify therewith the groundwork itself by their own additional opinions, which they lay for a By-ground of salvation: And will not let us effectually enjoy our Liberty in such ceremonies, which they themselves call adiaphora free indifferent things, nor consequently receive us or our teachers as fellow-Christians, unless we acknowledge and profess with them the Omnipresence of Christ's body, the carnal eating thereof in the bread, and other such like points of doctrine contained in their formula concordiae; much less admit us to the Ministry, but most vehemently condemn us as the worst Heretics, who do ovorthrow the foundation, and exclude us from the Communion of their Churches, yea in many places exclude us from civil society, from dignities and offices, from Senates, from privileges of the City, from marriages, and from honourable burials.  
Moreover they yet daily and most spitefully pervert, calumniate and slander the Doctrine of our Church, and continually and most unjustly without the least ground against our own so often reiterated Declarations, charge it with dreadful and abominable Blasphemies, which neither Luther himself nor other his Ancient followers, ever did, and for no other reason but that they might pretend so much more cause for to condemn and reject us.  

What is most reprovable in Lutheran Divines.  And this is, that we find in the said Lutherans most reprovable and damnable, not simply the erroneous Doctrine in itself, but that they make it a necessary fundamental Doctrine, and of their own particular Opinions make Articles of Faith, and that they therefore so uncharitably, and un-Christian like judge and condemn us.  

Why the Reformed must separate themselves from the Lutherans.  Whereby also every one may evidently see, that we therefore have not only good reason, but are of necessity constrained to separate ourselves in our Religion from those, who will by no means tolerate us, nor receive us as Christians; lest we profess and addict ourselves against conscience to such Doctrines and acknowledge them as necessary Articles of saving Faith, whereof we have not only no certain warrant from the word of God; but are convinced in our consciences of their repugnancy to it: Wherewith we would give a dangerous scandal and offence first to our own Conscience, by denying the known 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 errors.  
And here again 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 own Opinions, Interpretations, Inferences, Forma●ls, and Expressions. Whereby they put a very dangerous stumbling block and occasion to fall both in our and their own way; yea in the way of the Universal Christian Church, and though they proceed not against the ground of Faith; yet they are against the ground of CHRISTIAN CHARITY. Especially, whereas also the Christian Unity or brotherly toleration, which hath been of our side offered to them at several times both by word of mouth and in writring; not only hitherto hath been utterly refused by them, but also by many misinterpreted to the worst, reviled, slandered, so that the most pernicious Schism and breach of the Church is but grown thereby more dangerous & lamentable. Which all we ought to bear yet with a Christian Patience, committing it to the Sovereign and highest Judge; and therefore not omit to seek and maintain the Unity of spirit in Faith and love with them that are peaceably affected.  

Some Lutheran Divines are principally guilty of the pernicious Schism and Division betwixt Evangelicall Churches.  By which also without any further enlargement sufficiently appeareth, that the native and genuine cause and fault of the long continued Schism and Division of all the Protestant Evangelicall Churches; and consequently of all the miseries and calamities from thence arising, principally refideth not in the Reformed, but in the Lutherans, and especially in their Divines; yet not generally in all, but only in those who condemn us as Heretics, and therefore hitherto have refused and stopped without any reasonable ground, the reconciliation we sought and offered to them.  
For although they use to pretend for their excuse many damnable doctrines; yea many terrible Blasphemies of the reformed; 
Chap. 2.  yet partly and most of them consist in such slanders and aspersions, which the reformed Churches never professed, but rather many times have expressly and unanimously rejected. So that those do but aggravate their fault before God and man, who restrain and hinder the Ecclesiastical peace by false testimonies, or by their own Unreasonable misconstruction of strange words and doctrine, from which yet they might be easily diverted, if they would but give way to a peaceable Conference. Partly they consist of such controverted points of doctrine, as have been demonstrated in the fifth Chapter before, which cannot afford any sufficient cause for the condemning and excommunicating of the reformed, neither for division and separation from them. And suppose we did err in such points of doctrine; yet this would only exempt us from all heretical damnable errors, that we besides the universal undoubted fundamental doctrine do not make any ways our own particular opinions to be a By-ground, as the Lutherans, nor impose them on any man as necessary unto salvation, except so fare as he acknowledgeth them himself to be agreeable to the word of God, and the saving doctrine, and that he is obliged thereunto not by our word, but by the word of God.  
Wherefore also, 
Whether the Lutherans may not with a safe conscience have communion & fellowship with the religion of the reformed Congregations.  although we for our part are of necessity compelled to separate ourselves from the Lutherans, as long as they condemn and reject us, because of their different and controverted opinions: yet they cannot pretend any reasonable cause, why they must be separated from our Church and Religion, and should have no communion with us in it; In regard no man on our side is constrained to believe or to do somewhat against his conscience, if he but standeth firm to the Universal fundamental doctrine, and doth not disturb the Church with his own opinion, but laboureth according to the Apostles admonition, to prove all things, and to hold fast that which is good, 1 Thess. 5. v. 21.26.  
To which end also some few years ago it was decreed in a public Synod of the reformed Churches in France at Charenton, 
Anno 1631.  that the Lutherans desiring to participate of the holy Communion with them, should not be excluded from it, if they did but otherwise behave themselves peaceably, and without scandal. For those Lutherans, who refuse not to take the holy Communion with us, do even testify thereby, that they condemn not our Church and Religion; And although they adhere to their opinion of the real and corporal presence, and oral manducation of Christ's body, yet so that they do not hold them as necessay articles of faith, but receive us also in our opinion as fellow-members, and Christians. If they were generally all thus minded, the Ecclesiastical peace were soon concluded, and the way prepared to a total unity and reconciliation: For in this manner we should not have any further cause to separate ourselves from their Communion and other godly exercises, but would be ready for peace and Unity sake to tolerate the other defects, and according to the Apostles exhortation, to walk with them as brethren minding the same thing, by the same rule, whereto we have already attained, Phil. 3. v. 15, 16. Till God may reveal unto us on both sides even what is remaining, 
Chap. 11.  wherein we disagree. But those that will by no means condescend unto this, shall not with all their Sophistry and arts wind themselves out from bearing before God and man the guiltiness of the long continued most pernicious Schism and of all the miseries that may hereafter ensue thereupon.  

Causes of Reformation of the Doctrine and Ceremonies of the Lutherans.  Now what hath been said of the causes of our Separation, that same declareth and showeth unto us the cause of Reformation in all places, where both a general and particular Reformation was settled.  
For where the whole congregation acknowledgeth with one consent the error and abuse of the Lutheran Doctrine and Ceremonies in the different and controverted points; There no fault can be found with its unanimous and general Reformation. Wherein it may not be hindered, though some few private men descent from the whole Congregation, and had rather adhere to their Lutheran Opinion, in regard they have the liberty of their Conscience no ways restrained.  
But where the Congregation in any City or Province disagreeth, so that a great part of it doth not only not acknowledge the error, but adhere so closely to their Lutheran opinions concerning Oral manducation and omni-presence of Christ's body, Exorcism, Images, Hosties and such like things, that they therefore condemn as Heretics the other party which will not allow of them: There these, since they of necessity must Separate themselves from their condemners, are forced also to a particular Reformation of their religion; to the end that they for their part might discharge it towards God according to his Word and Ordinance with a safe conscience.  
Especially when the Christian Magistrate, whom the work of Reformation after the example of Kings, Asae, Josaphat, Hiskia, Josia, chief dependeth upon, giveth assent to the true-beleeving party. Wherein neither they may be restrained by any Temporal Constitution or Ordinance of their Predecessors, who have no dominion over the Consciences of their Posterity, nor can tie them to any erroneous Doctrine and Religion; which is undeniable amongst Christians on all sides, who do not ground or build their Religion upon Temporal Ordinances, like the Heathen and Mahumetans, but rely only upon the word of God.  
And although such Reformation most commonly cannot be settled without greatly offending the erring party: Yet a more special care is to be taken of scandalising first their own Conscience, than the Conscience of other true-beleevers, and lastly the Conscience of the erring, lest they may be confirmed in their errors, then of offending and scandalising the affections of the erring, whereby others are carried away with zeal to their errors, though with indiscretion. Which zeal nevertheless, I hope, shall never prevail so far with the Lutherans, that they against their legal Magistrates, who have given them the liberty of their Conscience and Religion without any impediment, should therefore tumultuously rise, when they maintain and use the like liberty for themselves, and them that are of the same confession and Faith; Being the Lutheran Divines and confessors have hitherto not as yet attributed to themselves the power, and as I hope will never do it, to absolve and discharge the Subjects from their Oath of Allegiance towards the Magistrates, who have renounced the Obedience of the Popish See and Supremacy, as is sufficiently evident by the examples in France and England.  
Besides it would be thought in itself an unheard of injustice, if Subjects should not suffer their Magistrates to have as much liberty of conscience and Religion as they themselves enjoy under their protection.  
Nevertheless if the Christian Magistrates might but so much obtain of the Lutheran Divines and Congregations of their Jurisdiction, that they might not calumniate or condemn the Doctrine of our Church; but receive us also as fellow-brethrens and Christians in our Faith and Confession, unto the Ministry of the Word of God and use of the Holy Sacraments in their Assemblies: I willingly then confess, that men should not rashly undertake such a particular Reformation in Ceremonies, whereby a Division may be occasioned; but rather tolerate such defects, because of the Ignorant and weak in Faith, who do little apprehend and discern the Discrepancy of the Doctrine, and at the alteration of Ceremonies presently imagine a quite new Religion, whereas they should insist upon the found information of Doctrine, till they at length without offence and division, either might be corrected with an unanimous goodly consent, or each one enjoy his own liberty therein. To which purpose it conduceth also what Augustine saith of such like alterations, Ep. 118. Ipsa mutatio consuetudinis etiam quae adjuvat utilitate, novitate perturbat: That many times the alteration doth not profit and edify as much as the Division doth hurt and destroy.   

CHAP. XII. Whether or how far we may judge or condemn the persons in matters of Religion.  
BY all this, what hitherto hath been declared of judging the matter itself in different and controverted Doctrine and Religion, and of Separation and Reformation, which ariseth from it, We may easily now understand whether and how far we ought to judge the persons. For as far as we must discern the matter, what is sound and true, or false and erroneous Doctrine or Worship; So far we can and must also extend our judgement to the persons, according to the Word of God; which of them teacheth true or false Doctrine, to the end that we may know whom and how far we ought to follow, lest they become not to us or others a stumbling block or an occasion to fall; seeing that that judging of the Doctrine cannot be performed without this judging of the persons who maintain the Doctrine: yet so, that we ought not instantly to condemn the erring persons, because of their error, though it be damnable in itself; but rather always hope for their amendment, as much as is possible.  
As First, Those that maintain ignorantly such an error, which by a necessary consequence is repugnant to the saving fundamental Doctrine, and yet stand steadfastly to the fundamental Doctrine itself, and build not their salvation even upon such an error, and therefore do not condemn us and our Churches, which maintain the very same ground. Those I say, no doubt, notwithstanding their error, they may be saved, if they do but labour to testify also their Faith in Christ, by the works of Christian charity and godly conversation: And that such an error, which would be damnable unto us that have the knowledge of it, if we should receive it against conscience; yet is not damnable to them by the grace of God, who will judge them according to their Faith and works, and not according to their ignorance.  
Secondly, Those also which condemn us, yet if they do it not out of malice, as those false Apostles, Gal. 1. and 3. and 4. but out of humane weakness and mere ignorance, either because they are not truly informed of our Doctrine and Faith, or esteem it to be repugnant to the Word of God and the Doctrine of the Primitive Apostolical Church; Those I say, we ought not to condemn, although they condemn us with indiscretion; but rather pray for them, and hope the best of their salvation, as long as they hold fast the ground of Faith and the love of Christ, which we presume, not without reason, the greatest part of them do.  
Thirdly, Those likewise who ground and build their salvation upon erroneous and false Doctrine and Religion (which in some manner all those are enforced to do, who account them for necessary fundamental Doctrine) and indeed sufficiently testify that they do not condemn us merely out of infirmity, but out of an uncharitableness and malice, and also retain not the true ground of Faith nor the love of Christ: Those we may judge by the Word of God, as all other men who pass their life in notorious sins and vices without true repentance, that they are in a damnable condition; which is to say, That God could condemn them of right in their blindness and malice, and shall undoubtedly condemn them, unless they repent: Finally, we may proceed also with them after the rule of Christ and the Apostles: A man that is an Heretic reject (let him be unto thee as an Heathen man and a Publican, Matth. 18. v. 17.) after the first and second admonition, knowing that he that is such is subverted, and sinneth, being condemned of himself: Yet we ought not therefore utterly to condemn them, but rather still pray for them, hoping God may convert them yet before their last gasp. For although the Apostle saith, 1 John 5. vers. 16. There is a sin unto death, for which we shall not pray: Yet he saith not, that we shall not pray for the sinner, much less condemn him unto death, we being not able exactly to know, nor aught to judge whether he hath committed the sin unto death, viz. the blasphemy against the Holy Ghost, or in other sins is given over to a hardened and an obdurate unbeleef and impenitency.  
With one word, We must absolutely resign and commit the judgement of eternal damnation to God alone, being the only Lawgiver who is able to save and to destroy, Jam. 4. v. 12. Who art thou that judgest another man's servant? to his own Master he standeth or falleth: yea he shall be holden up, for God is able to make him stand, Rom. 14. v. 4.  
Which we now may easily apply to our often-mentioned twofold Adversaries: God forbidden that we should condemn all roman-catholics; much less all Lutherans in general, or even one single and particular man.  
For first, concerning the Papists, 
Whether and how far the Papists may be saved in their Religion.  like as a twofold Doctrine and Religion is maintained amongst them, viz. partly the true Primitive, Catholic, Apostolic Doctrine, wherein they with us, and we with them do agree; partly the new Popish Doctrine and Ceremonies, which they have added in the latter hundred years without and against God's Word: Also there are two sorts of people amongst them: The One, who in their Christianity only and principally cleave to the indubitable, universal, Apostolic Creed, which they with us are baptised unto, so that they seek only 〈◊〉 salvation in Jesus Christ the crucified, as their own Mediator and Saviour; and testify such belief of theirs in the effect by Christian charity and godly conversation; who also consequently will not condemn us as Heretics, who are united in spirit with them in such universal saving Faith working through love, much less persecute us with hostility: unless it were out of mere ignorance, because they have no true information of our Doctrine and Faith. How should we then condemn them? Much more reason have we to account such Catholics for true Evangelical, and not for Popish Christians, because their salvation is grounded not upon their own merits and satisfaction, or upon other Popish traditions, and Auxiliary concomitant means; but only upon the mere grace of God and the precious Redemption of our Lord Jesus Christ.  
And that there hath been at all times a great number of such people, and are still at this present even in the midst of Popery; not only the experience of them that live amongst them, but their own Books before and after Luther's times do testify it: As Bernardi, Anselmi, Gersonis, Tauleri, Thomae de Kempis, Erasmi, Cassandris, Feri, Cardinalis Contareni, Hosij, Pighij, Coloniensium in Anti-didagmate & Enchiridio, and of a great many more. Especially their ancient Manuals concerning Meditations upon death, which were commonly used a great while before Luther's times; wherein the dying persons from all meritorious works and satisfaction, and from all other humane means of salvation are only directed to the precious merit and intercession of the only Mediator and Redeemer Jesus Christ.  
Formulae interrogandi infirmos inter Epistolas Anselmi. Ars benè moriendi Monachi cujusdam Cisterciensis. Hortulus Animae. Georg. Cassander in Append. Opusc. Joh. Roffensis. Hosius in Confess. Petricov. cap. 73. Sacerdotale Roman. Edit. Venet. Ann. 1555. fol. 116. Sacra Institutio baptizandi. Edit. Paris. Ann. 1575. fol. 35. Ordo baptizandi cum modo visitandi. Edit. Venet. Ann. 1575. fol. 34. In which Book the Spanish Inquisitors have ordained in their twofold Indice Expurgatorio Annis 1584. & 1612. to deface and omit these Questions and Answers following:  
Sacerdos: Credis non propriis meritis, sed Passionis Domini nostri Jesu Christi virtute & merito ad gloriam pervenire? Respondeat infirmus: Credo.  
Sacerdos: Credit quòd Dominus noster Jesus Christus pro nostra salute mortuus sit: & quod ex propriis meritis vel alio modo nullus possit salvari nisi in merito passionis ejus? Respondeat infirmus: Credo.  
By the Omission of which words they testify against themselves; that those amongst them, who examined the dying persons upon this belief (wherein the principal fundamental Doctrine of salvation consisteth) and died upon it, have been verily addicted to our Evangelical Faith and Doctrine of the Church, and not to their Popish belief and doctrine.  
And although such men have also adhered in their ignorance to some erroneous opinions, according to the common course of those times, out of want of better information: yet they cannot be condemned or accounted for non-Evangelical, because they fixed their comfort and hope of their salvation not upon such erroneous Doctrines, not upon merits and invocation of Saints, not upon Masses for the souls of the deceased, 〈◊〉 ●pon Indulgences, not upon Monastical orders and such other like things; but only upon Gods mere grace and mercy in Christ Jesus the crucified.  
To the Objection that may be made, That they nevertheless went to Mass, which we count Idolatry and consequently must condemn all those as mere Idolaters: We answer; That such men went to Mass in the simplicity of their heart, not even according to the new Masse-doctrine, which but in the Council of Lateran Ann. 1218. and after in the Council of Trent was canonised; but according to the pure ancient and simple belief of Christ's words in the holy Communion, wherein even yet the moderate Papists so far must agree with us that it is Sacrificium commemorativum, A Commemoration and Remembrance of Christ's Sacrifice finished upon the Cross and a spiritual meat of our souls: Wherefore there is no doubt but many religious and pious hearts have at all times understood and eaten it after a spiritual sort, who heard little or nothing of the Scholastical disceptations of Transubstantiation, and had not yet known the depths of Satan, as was said of those in Thyatira, Revel. 2. v. 24. Or have expressly rejected them and believed nothing else concerning the Holy Communion, but what next to Augustine and other ancient Fathers and Doctors of the Church, Bertramus, or Ratramus in the times of Carolus Calvus, when the disputes of this subject had their first beginning, hath declared in his Book De Corpore & Sanguine Christi, who at all times was accounted for a true Catholic Teacher.  
And though some had believed the real and corporal presence and oral manducation of Christ's Body in the Mass; Yet we should have as little reason to condemn them as the Lutherans, if they have but grounded the principal comfort and hope of their salvation, not upon the carnal, but spiritual eating of Christ's Body, as being the only Sacrifice and Propitiation for their sins.  
Likewise, though they have much declined in the Ceremonies of the Mass from Christ's first Institution, and have added thereunto many humane partly superstitious, partly idolatrous Ceremonies: Yet all those cannot presently be accounted for damnable Idolaters, who in those times and places, where the Supper of the Lord was not otherwise to be had, nor the error made yet so apparently evident, went to the common Mass in their simplicity, because of the remnant of Christ's Institution therein, to the end that they might be made partakers of Christ's Body and Blood for the quickening of their souls: Like as they used the Holy Baptism for to cleanse and wash them from their sins, notwithstanding the superstitious humane Ceremonies that were added thereunto: Who also, though they kneeled down before the consecrated bread and wine, being a Sacramental token of remembrance and exhibitive sign of Christ's Body and Blood, like as the Lutherans also at the administration of their Communion and the Reformed Protestants in England use to do; Yet have not fixed the Adoration and confidence of their hearts on the bread and wine, but on Christ himself sitting on the right hand of his Father in Heaven: And therefore are much less to be esteemed Idolaters, then for their kneeling and bowing down before painted 〈◊〉 carved Crucifixes (which Christ never ordained for signs of rememb●● 〈◊〉 instead of adoring Jesus Christ in Heaven: Though we must confess that all such things have been used in Popery at least not without prejudice and occasion unto Idolatry, and therefore are more safely omitted by us.  
And this will not serve for an excuse to those, who now adays against their conscience go to Mass out of a mere hypocrisy and fear of men; because that it is so vehemently pressed upon us from the Papists merely for to give assent to their error and Idolatry, that we must adore the consecrated Hostie in the hand of the Masse-Priest, as Christ himself, and put our hope and confidence in that Masse-Christ, whom he hath form out of bread with five words, and offereth for us again. Neither may this clear the rest of Papists from Idolatry, who now adays with such a blind zeal impose and press this Adoration and Sacrifice of the Bread instead of Christ: Nor those in general who build their salvation upon their Popish Doctrine and commandments of men, which they have added to the true, ancient, Catholic, Divine Doctrine, and obstinately adhere thereunto; without searching and receiving the Truth: especially, when therefore they uncharitably condemn and persecute other Christians, which cleave only to God's Commandment and Doctrine. Of whom we may judge in general, that in this manner they are in a damnable condition, yet so that we hope of every one in particular judicio charitatis, that God may convert him yet before his end. Whereas there is no doubt but many thousands even amongst themselves (who in the time of their life have been most vehemently zealous against us) have at length in their last agony learned to acknowledge, that they could find no certain comfort for their souls in all those auxiliary means of salvation, which they so fiercely maintained, but ought only to seek their total happiness and salvation in the mere grace and merey of God, so that, though they lived as Papists, yet at last died Evangelical Christians.  

Whether and how far the Lutherans may be saved in their Religion.  Whatsoever now hath been said of the Papists; that may we apply so much more to the Lutherans; because they absolutely agree with us in this principal and chief Point of saving fundamental Doctrine, and are otherwise exempted in their Religion from all exterior Idolatry. Wherefore if they only build their salvation upon such fundamental Doctrine of Faith in Christ Jesus, and labour withal to testify their Faith with Christian charity and godly conversation, so that they do not uncharitably condemn nor persecute us, but rather diligently search in the rest of different Points into God's Truth and Doctrine revealed in his Word, and having attained the knowledge of it, to be ready most willingly to profess and receive it; We cannot then condemn them for their often-mentioned error which they merely out of humane weakness and ignorance stick unto.  

Of what sort of Lutherans are those who live in a dangerous condition of their souls.  Nevertheless, this may by no means excuse those who 1. will have their own erroneous, or at least controverted opinions to be most necessary fundamental Doctrines and Articles of Faith, and consequently astrain and bind in some manner both theirs and other Christians salvation thereunto.  
2. So that Others do not only not receive us for fellow Christians, but judge and condemn us as unfaithful Heretics, who 〈◊〉 in our consciences allow of such their pretended Articles; Whereby t●●y ●●●er and destroy the Christian Unity and Ecclesiastical Peace, as much as lieth in their power.  
3. Not only condemn and cut us off from the Communion of the Christian Church, but uncharitably persecute us, though not in lives, yet in honours and goods, by excluding us from the Political Society.  
4. Especially, When they do it not merely out of humane infirmity and ignorance, or out of a false information of our Doctrine and Faith; but partly out of obstinacy and malice: So that they will not suffer nor hearken to a better Instruction of Truth, much less search into it themselves in the Word of God: Or although they have partly been informed and heard it, yet stop their ears and hearts before the Truth, out of sinful corrupted affections, out of hatred and envy against men, out of contention, ambition, private interest, and the like: Yea against their own conscience, obscure, pervert, and calumniate it with all sort of slanders, detractations and aspersions, or intricate Sophistries.  
Of these and like persons we cannot generally out of the Word of God judge any thing else, but that they in this manner live in a very dangerous yea damnable state; not simply because of the error itself, but because they partly pervert through such error the ground of Faith, in regard they make their own particular opinions to be fundamental Doctrines, partly dissolve the bond of Christian charity, in regard they judge and condemn other Christians by reason of them. But he that doth this not out of a mere ignorance and weakness of understanding, but out of malice of heart; not we, but God alone is able to know and discern him: Wherefore we ought not rashly to judge and determine of any certain person.  
5. Those also who though they have had a sufficient knowledge of the Truth in their hearts, and yet will not openly profess it out of shame before men, or out of other carnal respects, are almost in a more dangerous case then the erring themselves, because they proceed therein against their own conscience, and make themselves guilty of the Lords Sentence: Whosoever shall deny me before men, or be ashamed of me and of my words, him I will also deny, Matth. 10. v. 3. Mark 8. v. 38.  
For not only he that denieth against his conscience the whole Doctrine of Christ, but also he that denieth but one Point of it, which he hath known out of the Word of God, for men's sake, who oppose and condemn it, he hath partly denied thereby Christ, and been ashamed of his words: And whosoever shall break one of these least Commandments, he shall be called the least in the Kingdom of Heaven, Matth. 5. vers. 19 For a little leaven leaveneth the whole lump, Gal. 5. vers. 8.  
They burden also therewith their conscience with the woe and curse which is pronounced against all unrighteous judgement, because against their conscience they call evil, good, and good, evil, Isai. 5. vers. 20, 23. and decline after many to wrest Judgement, Exod. 23. vers. 2. For if men be obnoxious to that curse, when they peradventure in temporal judicial matters judge unjustly betwixt private persons, or following the multitude incline and assent to unrighteous judgement: How much more he that doth it in matters of Religion, when the Doctrine of ●●●ist is disputed and controverted betwixt whole Churches!  
There we ought to labour as much as is possible by fair means, to reconcile the different parties, and not rashly to judge and condemn the erring: Yet not so, that we wrist or pervert the Judgement, or assent to the injust party with words or works in their error, and contrariwise withdraw and separate us from the righteous party in the profession of the Truth, calling good evil, and light darkness. Cursed be he that perverteth the judgement of the stranger, fatherless, 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 prophecy 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 pass how they scandalise others in their conscience by such dissembling and denying, both the true believers, from whom they separate themselves, and the erring, whom they confirm with their example in the error, whereas they might have induced and persuaded 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 uncharitableness: 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 Apostolic 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 Unbelieving, 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 believe, 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 believe: 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 itself by a necessary consequence.  
4. As long as he doth not acknowledge such consequence and retaineth but the fundamental Doctrine itself positively and without any mutilation, and doth also not err out of malice of heart, but only out of weakness 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 testify his Faith by Christian charity and godly conversation. So that he is not to be accounted for an obstinate, unfaithful, schismatical heretic, but for a weak Believer and erring Brother.  
Contrariwise: 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 enforce 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 only doubtful and erroneous, but also repugnant to the true undoubted Articles of Faith and fundamental Doctrine, if not directly and expressly, yet by a necessary consequence.  
4. They also who cruelly and uncharitably persecute others because of such humane opinion, and thereby occasionate not only Schisms in the Church, but distempers and distractions in Commonwealths.  
5. And that not merely out of ignorance and humane infirmity, but out of a wilful blindness and malice, so that they will not hearken nor receive any information of the Truth, much less 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 itself, That we no ways make ourselves partakers of such errors 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 believing 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 err out of humane weakness or obstinate malice.  
Secondly, Because though he did err 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 Sovereign Judge.  
Would to God, That all that are called Christians, or at least Catholics and Evangelical, did agree with us herein with one mind (seeing that all those that will not proceed against conscience, nor parallel and equal men's words with God's word, neither place themselves in God's Tribunal, must herein agree:) Then the Christian love and peaceableness would reign instead of this unhappy Schism, cruel distraction, and lamentable devastation of Christendom; And the easiest and safest way be opened unto right Christian Unity in the Doctrine of Truth, instead of the manifold dissensions and differences in Doctrine and Religion.  
The Apostle Paul hath not only most earnestly and faithfully exhorted us all in general, and especially the Roman 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 than every one of us shall give account of himself to God, Rom. 14. v. 10, 12. Like as he writeth to the Corinthians: Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, 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 ecclesiastics, who before all others should be the Sons of Peace, Luke 16. v. 6. yea the true Ambassadors 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 account of ourselves before that Tribunal: And though we must judge for conscience sake, because of our function; yet we should not more rigorously judge others than we ourselves desire to be judged by the Lord, viz. not for our ignorances', nor for our weakness; not for every faulty word, nor according to other men's words, or traditions of men, or humane opinions; yea not after the severity of God's Law, nor uncertain doubtful Interpretations of the Word of God; But only according to the undoubted saving Gospel of Grace and Truth of Christ, in Fatherly goodness, tenderness, 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 showed no mercy. And mercy rejoiceth against judgement. To him the Father of Judgement and Father of Mercy be ascribed all honour and praise for ever and ever, Amen.    
FINIS.