larger extent than the Romane As for our selves it become's and behove's us to detest this Schismaticall and factious humour and to foster and cherish a brotherly Communion with all such Christian Churches as neither Heresie nor Idolatry hath cut off from Christ our head and such as have not exercised any usurped Tyranny over other Churches All that hath hitherto beene said touching the lets hinderances which render a Communion of severall Churches impossible as also touching diversity of Opinions which may well consist with such a Reconciliation aymes at this that if once it were agreed upon amongst Divines that all those controversies where about the Reformed Churches have of a long time busied and wearied themselves are of that nature that a man may safely be of either opinion and still remaine in Christ holding the substance of saving Faith without incurring any damnable Heresy then must we needs grant that an union and agreement amongst all Protestant Churches may be made and maintained notwithstanding all such Controversies as being indeed not so properly any differences of our Churches as of our Schooles It is not my purpose to enter the lists of those Controversies onely I doe pray and earnestly intreat those learned reverend Divines of Germany that laying aside all passion partialitie they would in the spirit of meeknesse calmely and candidly discusse all those severall controversies which are agitated amongst them for if once we let loose the raines to Passion Judgement must needs give place The maine controversie and which indeed is the fountaine from whence all the rest in a manner are derived is that which stands yet undecided concerning the manner how Christ's body and blood are present in the Eucharist Touching which point the learned (a) Bucer having well waighed the matter give's in at last this verdict that they agreed in the thing it selfe all the difference was meerely in words and manner of expression 'T was once the speech of (b) Luther if you beleive teach that in the holy Supper the very body and the very blood of Christ is offered given and received and not the bare signes of bread and wine and that such receiving thereof is true and reall not imaginary onely the strife betwixt us is ended At that very same time (c) Bucer his Adherents granted that the very body and blood of our Lord is offered given and received together with the visible signes of bread and wine Iacobus Andreae faith we neither hold with the Capernaites nor admit of Popish Transubstantiation non maintaine we any Physicall or locall presence and inclusion of Christs body and blood in the blessed Sacrament nor doe we by those words substātially corporally orally understand any thing else but only a true reall presence and participation of his body and blood in this Sacrament Now let us heare the judgement of the Helvetians herein Although they deny that there 's any Transubstantiation of the Elements or any locall inclusion of Christ's body in the bread or any Conjunction of his body and blood with the outward elements remaining after the Sacrament is ended yet they willingly grant that by vertue of a mysticall sacramentall union the bread is Christ's body that his body is truely present and received together with the bread J doe not knowe what two things can possibly be more like than is this Opinion of the Helvetians with that of the Lutheran̄s But if any man suspect that there may privily lurke a diversity of meanings under these so-concording expressions yet are we still to urge and enquire whether that diversity be such and so great as to render the Peace and Union of those Churches utterly impossible and to give just occasion for a perpetuall rent and division amongst them I assure my selfe learned judicious Divines when they are out of the heat of Controversy and look indifferently into the matter will think farre otherwise of it Now as for those other Controversies concerning the ubiquity of Christ's body the Communication of Properties other such like all springing from that former touching the Sacrament he that doth seriously ponder with himselfe what is granted and what denied of each side will easily perceive that neither the one nor the other doth so much as call in question much lesse oppose or overthrow any necessary and fundamentall point of Faith since both sides hold and professe whatsoever the Church Catholike in her Creeds and Generall Councells hath declared to be beleived in these points and whatsoever hath been by her in like manner condemned as erroneous is equally rejected by both But yet notwithstanding all this that we see now and then some men catching at consequences and taking advantage from thence to charge Heresy one upon another it is a matter that deserve's not so much our wonder as our pitty we all of us know 't is the common custome of hot and eager disputants especially when through long agitation of the matter they are inflamed with choller and passion and besides I have already showne in breife what we are to think of such Heresies as are fastned upon men meerely for such consequences as they themselves neither apprehend nor grant For the present this alone may suffice to show the Possibility of a Reconciliation that there 's no one Opinion expresly maintained by either side which is directly contrary to the substance of Faith or destructive of Salvation salutis devoratorium to make use of Tertullian's expression nay whatsoever is such is plainly and expresly condemned by both If of later times any new Differences have been raised amongst those Churches touching Predestination Freewill and the like these can no way be made a sufficient ground of Schisme and separation betwixt them For in all these there is nothing of fundamentall and necessary beleife save onely this that the free grace goodnesse of God in the Predestination of miserable men in the conversion of sinfull men in the freeing of their captivated wills in a word in the finall Perseverance and Salvation of his Elect be so farre forth acknowledged and extoll'd as that whatsoever makes any way for the enstating of them in grace and glory and whatsoever is done by them in reference thereunto all must be ascribed to the speciall grace and mercy of Almighty God on the contrary whatsoever concerne's the corruption of man's nature his obstinacie in sinne the pravitie and servitude of his corrupt will in short whatsoever praecipitate's plunge's wretched men into Hell and everlasting perdition all this we must thank ourselves our sins for by no meanes impute any part of it to God So long as these things stand firme and unshaken as without doubt they doe though in the meane time their manner of apprehensions and expressions yea though their Opinions be different in other points which are onely superstructions and belong not to the foundation yet are not these of such moment as
Christ approve of the Augustane Confession Hierome Zanchy hath a desire to bring in his verdict too (b) I professe saith hee that as often as I had occasion to speake any thing about this Point I did alwaies containe my selfe within the compasse of these three heads the first whereof is that in the Lord's Supper not onely bread and wine but the very body and blood of our Lord is truely offered us by Christ and likewise truely received truely eaten and drunke by us The second but this is done not by the mouth and teeth of our body but by a true and an actuall faith The last that therefore this is done by beleivers onely and by none others Now these heads are taken out of God's word nor are they repugnant to the Augustine Confession These things being so those worthy men have the more reason to be treated by us that besides the said Augustine Confession which was anciently framed and ordained to be the common rule of Faith for all Protestants whereby they might be distinguished from Papists they would not obtrude upon us any other private Opinions of their own to the hinderance of the publike Peace A second Principle of the like nature which even Reason it selfe doth dictate is this that no Antecedent is to be urged and pressed the necessary consequent and sequell whereof may not bee granted by us But now it is well knowne that Luther to remove out of the way the perill of Idolatry did abolish all (a) worshipping at the celebration of the Eucharist which had formerly been practised and for the same end he abolisht the elevation of the host also that (b) Brentius likewise did with much earnestnesse oppose their Brâ—â—den God for so hee himselfe terme's it lastly that (c) Melanchthon did reject their Bread-worship in the Lord's Supper Those godly and learned men therefore are to be entreated that they would well weigh with themselves whether or no these same abuses which They with so great applause cryed down and abhorred be not for all that the genuine ofspring of that Vbiquity which at this day is maintained by them Thirdly least any man haply should pretend that no whit is to bee 〈◊〉 of that bitternesse and rigour where with at first they exercised the patience of Oecolampadius and Zuinglius they are againe to be intreated that in their great wisedomes they would herein take notice of a vast difference Ananias in the ninth of the Acts when first he was warned in a Vision to put his hands upon Saul he was somewhat unwilling to doe it I have heard saith he by many of this man c. but afterwards having better understood the counsell and purpose of God he gladly embrace's him saying Brother Saul the Lord hath sent mee unto thee The very same might have been heretofore observed in the carriage of Luther himselfe towards Zuinglius and Oecolampadius whom at first hee fell upon roughly when he heard that they held there was nothing in the Eucharist save only bare signes and figures but afterwards having further examined their meaning he kindly courteously reacht out the right hand of fellowship unto them After the very same manner did Calvin likewise stand affected towards them as he himselfe confesseth when at my first entrance saith hee into the cleare sun-shine of the Gospell out of Popish darknes I read in Luther how that Oecolampadius and Zuinglius would admit of nothing in the Sacraments but bare and empty figures this I confesse so farre possest me with a prejudice against their writings that I refrained a long time from reading them Thus spoke Calvin at that time of those men whom notwithstanding he afterwards had in great love and familiarity with him Why may not then the Saxon Divines be pleased to show themselves Luthers towards us so long as they finde us not inferiour to Oecolampadius and Zuinglius in this Point The third THESIS That this freindly Vnion and Reconcilement we wish for is very necessary for all men whether of a milde or turbulent disposition IT is not my purpose to lash out into Common places wherein much paines might be spent and litle or no benefit got by it It behoves me rather to provide me of such arguments as may not coldly beg and intreat but command and as it were violently compell men to live at peace and unity amongst themselves Neither are there any as you well know fitter for the setling and confirming of such a Communion than are those which are drawne from the common joy or greife the common danger or the common good advantage of both sides There 's not a more evident and infallible signe of a true member of Christ than to compassionate or to have a fellow-feeling one of another which is seene especially in two things first in rejoycing at the hopes of a Reconciliation such as was the Psalmist's joy in that divine acclamation of his at the unity of Brethren ô how good and joyfull a thing it is Secondly a sorrow of heart at so long and wearisome a dissention such as the Jewes expressed by their great thoughts of heart for the divisions of Reuben Schisme growing and getting upon the Church at Corinth the Apostle exhort's them to bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} perfectly joyned together in the same minde and in the same judgement the word is derived froÌ„ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which amongst Physitions signifies to set right againe such members as are out of joynt The same Apostle that he might compose and setle the mindes of the Philippians ô what a sacred charme doe's he make use of If saith he there be any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowells of mercies fulfill my joy But how may they doe that He goes on that yee be like minded having the same love {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being of one accord of one mind I verily beleive that Eloquence her selfe if she had a tongue to speake she could not have spoke more emphatically where each word is a sharp dart peircing and wounding our very hearts and soules I will adde onely that long chaine of Vnities in the same Apostle to the Ephesians one body one spirit one hope one calling one Lord one Faith one Baptisme one God and Father of all all which make for that one thing which he there aime's at to wit that the Ephesians should endeavour to keep the unity of the spirit in the bond of peace As touching the danger we all of us know that the tyranny of the Romish Antichrist hang's over our heads who sweetly sing's to himselfe that blacke and fatall Maxime divide impera set them once at variance and then you may quickly master them or rather by setting them at variance you may confound and tumble them into the pit of hell for the kingdome being once divided Hell it selfe
agreed upon maintained no matter though in some other Points the judgements of the Faithfull be various and different That this is lawfull both the thing it selfe loudly proclaimes it and S. Paul confirmes it who doe's not only permit but command us more than once to beare with such as differ from us in their Opinions and 't is the common and generall Opinion of all such Divines as have been of any note and esteem in the Church ever since our Saviour Christ's times downe to this present age Yet is not this so to be understood as if all manner of Differences in Religion were to be tolerated for even the same Apostle denounceth an Anathema against such as shall preach any other Gospell than that which he had preached and the most moderate amongst the Fathers of the Christian Church have alwaies constantly held that we are to shunne and avoid the company of Hereticks For there bee some Opinions of those men who differ about Religion which overthrow the very foundation of our Salvation destroy either that Piety or that Charity which wee are commanded by God's word to practise towards God and men such are the erroneous Doctrines of Romanists who will have that religious worship given to creatures which God hath reserved peculiar to himselfe who make our Faith to rely upon the judgement and authority of men who severall waies overthrow the Preistly office of Jesus Christ in a word who have with their own inventions so stained and deformed the whole Christian Religion that they have left no one part in it sound and untainted Such likewise are the Opinions of Socinians who to let passe their other Positions deny our Lord and Saviour Christ Jesus to be truely God and if once you take away his Divinity it will necessarily follow that either wee worship a creature or else that we doe not worship the sonne of God both of which are manifestly repugnant to those Trueths which are delivered to us in holy Writ as absolutely necessary to Salvation We conceive therefore that no Peace in way of Religion can be had with these men nor with any others who maintaine any Errours of this nature till they shall renounce these their private Doctrines But for those who hold some erroneous Opinion which yet may consist with Piety Charity and all Christian duties belonging thereunto we think as S. Paul seeme's to have determined a Communion may be held with them Wee may mildly admonish such and when opportunity is offered discreetly reprove and instruct them but to cast them out of the Church and for no other cause to curse and excommunicate them as men in a desperate and damnable estate this in our opinion is neither fitting nor lawfull to be done Now to apply this to the matter in hand we conceive that to this latter sort all those Controversies doe belong which are agitated amongst Protestant Divines touching Christ's presence in the Sacramentall signes touching divine Praedestination and some few other Points For they doe agree in all such Points as conduce either to Piety towards God or Charity towards men they maintain on both sides that the Scriptures are of divine inspiration that they are perfect perspicuous and authenticall they detest with one heart mouth the Tyranny and pernitious Doctrines of the Pope and they equally keep off from entertaining a Communion with him they have the same Sacraments they worship the same Christ they professe the same righteousnesse and holinesse in this life and they expect the same glory in the life to come in a word so great and so wonderfull an agreement is there betwixt them about all saving and necessary Doctrines that did not the history of their affaires and those bitter contentions which have hitherto more is the pitty been fomented amongst them witnesse the contrary there 's no man but would thinke they had a meeting at the beginning and by common counsell consent agreed upon the same Confession of Faith In such a multitude of mysteries who can chuse but admire that there should not be above one or two Points wherein they did not fully agree For even about the Eucharist which is the maine matter of this woefull Division they both of them grant that 't is a Sacrament not a Sacrifice that it is to be eaten not worshipped both the two kindes instituted by our Saviour Christ to wit bread and wine are neither transubstantiated nor divided one from the other by either side they both acknowledge the same use and end of this holy Rite to wit the commemorating of Christ's death the partaking of his body which was crucified and of his blood which was shed for us There is onely one thing about which they disagree namely the manner how Christ's body is given to us and received by us in that Sacrament the thing is the same on both sides onely the manner of it is divers This Difference though it be but small yet is it not wee confesse altogether of no moment but that it should be of so great moment as that it ought to make a breach of charity and affection amongst Brethren a duty so useful and necessary to the Christian world and so miraculously wrought amongst them by the hand of Heaven this we utterly deny Neither doe We alone deny it to say nothing of our Brethren in Poland and almost all the Germans which hold with us who as it is well knowne to all men ever did and at this day doe make the same reckoning and account of that Controversy as we but now did to say nothing likewise of those famous Divines of both sides in Saxony and Brandenburge who as we have been informed were lately of the very same opinion concerning these Points when they had fairely discussed them at Lipswich whither they were come with their Princes But one thing there is which we cannot here omit to mention a matter perhaps not so well knowne to forraine nations yet such a matter it is as we confidently beleive will be most welcome and acceptable to all good peaceable men to wit that the Reformed Churches here in France whereof there are good store have alwaies been of that same Opinion touching these Controversies they have given testimony of this their Opinion both heretofore sundry waies and likewise now very lately by an expresse Decree made in a generall Synod held here at Charenton neare Paris in the yeare 1631. For when upon occasion of a citizen of Lions unto whose daughter a certaine young German of the Augustane Confession as they call it was a suiter it was questiond how we are to account and esteeme of such as are commonly termed Lutherans all the Brethren which were there met out of all the Provinces of France and sent thither from their several Churches did unanimously vote thus That seeing the Churches of the Augustane Confession doe agree with the other Reformed Churches in all the Principles and fundamentall
Epiphanius would not allow Christians to beare any {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} any other name added over above to the name of Christian but rest content with that Non Petrianos non Paulinos vocari nos oportet sed Christianos whe ought not to be called either Petrians or Paulians but Christians saith Nazianzen But of all others Lactantius is the most severe and rigorous herein Christiani esse desierunt qui Christi nomine omisso humana externa vocabula induerunt they have left off to be Christians who take up forraigne titles and humane appellations instead of the name Christian though to say the trueth such names are rather fasten'd and father'd on particular Churches by others than by themselves either desired or owned Thirdly that all profound and controverted Points be let alone and not medled with in Sermons preached to the common people or in any such books as are publisht in the Vulgar tongue let them be accounted rather the exercise and busines of the Schooles than any fit food nourishment for men's soules Such perplex'd Disputes may very well be spared in the Pulpit but Charity which usually is impaired by the handling and discussing of them cannot be spared or wanting amongst Christians without the utmost danger and hazard of their soules The common people doe but play and sport with such Controversies they are no whit profited by them and in the end not well understanding them they give over sporting and fall a quarrelling and contending about them Last of all if Divines shall hereafter have a minde to disperse or publish and Discourses about these Points let them doe it according to that grave advice of Greg. Nazianzen {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with reasons not revilings let their aimes intentions be not to non-plus and baffle but rather fairely and freindly to informe and reduce their straying brother into the way of Trueth Hee that shall after this manner be brought to see and forsake his Errour will not thinke himselfe vanquished but instructed nor will he be abasht and asham'd like one overmatcht overcome by his Adversary but rather rejoyce as one better'd and benefited by his brother He that is a proficient is never ashamed Hitherto have I laid down the meanes and manner how an Union may be setled and continued betwixt severall and independent Churches But because it may and often doth happen that there are divers men both learned and unlearned living in the same Church and within the Dominions of the same Prince whose consciences whether rightly or misinformed will not suffer them to subscribe to the common and more generally received Opinion in these Controversies let us in the next place enquire what course is best to be taken concerning such men And here the Governours of each severall Church if they have any regard respect to the safety of their weak Brethren they must see that they doe not intermixe with the publike Confessions and Articles of Religion which they would have received and assented unto by all such as live under their Jurisdiction any curious and unnecessary Controversies nor any decisions of nice and subtle Questions but rather they must take care that such publike Confessions be framed and temper'd to the capacity of the common people so as they may instruct edify the ignorant and promote the salvation of all Herein they should doe well to consider the wisdome of our Fore-fathers whose ancient Confessions unlesse we corrupt stuffe them with new Opinions of our own on purpose to disturb the publike Peace no sober and discreet man will refuse to subscribe unto them Neither is there any necessity why we should burden our publike Confessions with any such additions of our own since God himselfe hath ordained to bring his people to heaven and happines not through the rough knotty paths of perplex'd intricate Disputes but by the smooth and compendious way of Faith Charity Why then such strifes and contentions about words What make Schoole-nicities amongst Church-Confessions the Salvation of Christians is wholy placed in beleiving and serving God as that great Athanasius sometimes gravely spake Adde to this that they will have much adoe to maintaine a firme peace with other Churches who cease not to persecute men and expell them their Communion as if they were Hereticks onely because they maintain that Doctrine which those other Churches hold and professe for in so doing what doe they else but tacitly charge Heresy upon other Churches whom though in word they acknowledge for their Brethren yet they hereby show that in their hearts they much disapprove and dislike them Lastly unlesse the publike Confessions of Churches be cnofined to such Points onely as are fundamentall and generally received by all the Reformed Churches this inconvenience must of necessity follow thereupon that many learned pious and peaceable Ministers shall be driven out disenabled from exercising the Ministery in those Churches wherein they live But if any man doubt whether or no such men may lawfully entertaine a holy and spirituall Communion one with another in the same Church who yet agree not amongst themselves in all Points of Divinity this as I conceive is a matter out of all doubt and question For as touching that blessed Communion which is betwixt Christians at the receiving of the Lord's Supper it consist's cheifly in these particulars that by the common bond of the blessed Spirit we are all united to that sole head of the Church Christ Jesus that by the same Spirit and by Faith and Charity we are united amongst our selves and linked together as it were into one body that lastly like men fed at the same table we are all of us nourished up unto eternall life with the same quickning food to wit the body and blood of Christ in all these particulars doe they professe a Communion whosoever approach and are admitted to that holy Table But now as we doe not by this mutuall Communion professe our selves to have attained all of us either to perfection or to an equall measure of knowledge in Divinity so neither doe we hereby professe that there is an absolute and exact agreement amongst us about all Points of Divinity or that we are all of us in one and the same Opinion about all Disputes and Controversies If no Communion could be had amongst Christians but upon such hard termes as these I beleive it would hardly be found betwixt S. Peter and S. Paul certaine I am the Church of Corinth must of necessitie have fallen in peices and in these times of ours there would not easily be found many Divines of note and eminence which could with a safe conscience communicate together at the same holy Sacrament and Supper of our Lord It is therefore the duty of all Church-Governours as being conscious to themselves of the common infirmities of all men both themselves others to take
Peter Martyr and Zanchy all which sometimes shined in the Church of Christ like starres of the first magnitude First then there are to be seene in Calvin's workes many excellent Elogies of Luther even then when Luther did inveigh most bitterly against all our men in the Point of the Sacrament and provoked them farre to repay him in his owne language Whose passions thereby moved enflamed Calvin with admirable prudence supprest kept from breaking out but I desire saith he you would consider first what a worthy man Luther is and with what excellent gifts qualified with what courage constancy with what dexterity with what successe and efficacy of his Doctrine he hath hitherto bent and bestir'd himselfe to lay wast the Kingdome of Antichrist maintaine the Doctrine of our Salvation I have many times said that should he call me Divel yet neverthelesse I would still have so reverent an esteem of him as to acknowledge him for a worthy servant of God Thus Calvin a saying so full of sweetnesse and moderation as if not a man but humanity it selfe had spoken it Not long after he made use of the Apostle's argument to containe keep in our Divines least waxing too hot and passionate they should break out into revilings it become's us saith he so to reprove what we finde amisse in him as that we remit something out of an honourable respect to his rare endowments let not therefore that befall us which is denounced by S. Paul that by biting and devouring one another we be consumed Though he have provoked us yet are wee rather to keep us quiet than to teare the wound wider to the publike danger and dammage of God's Church But now how did Luther carry himselfe was he so farre possest with prejudice and passion as to disdaine all commerce and societie with our men Nay he refused not to enter into freindship with Calvin himselfe though he knew him to be a stout Champion of our Sacramentary Cause Let Calvin himselfe speake if you please Notwithstanding Luther saith he in private was so farre from accounting me his enimy that though he well knew my Opinion ye refused he not to salute mee with reverence by letters writ with his owne hand for the dishonesty of Westphalus forceth mee to speake thus foolishly so as to relate it in the very same expression which he himselfe used Afterwards when the Agreement was halfe finished at Marpurge and they were not yet departed from that meeting he affirme's that he retained the same esteeme of Oecolampadius and Zuinglius as he formerly had done and he did there solemnly promise to account and respect them henceforth as Brethren Secondly what an intimate freindship familiarity there was betwixt Melanchthon Iacobus Andreae Brentius and our Divines the mutuall Salutations which passed betwixt them can abundantly witnes Melanchthon writing to Calvin begins his Letter after this manner Reverend and Christian Brother I trust we shall have a time to meet and conferre together And afterwards concluding I beseech the Sonne of God our Lord Iesus Christ the Guardian and keeper of his Church that he would guide and protect Thee and us All Farewell most deare Brother Besides what was observed concerning Melanchthon others by our Sturmius he himselfe will by no meanes conceale from us as though saith he Philip Melanchthon did not impart his Opinion touching the Sacrament to Peter Martyr afterwards to divers others with whom he still continued in love and freindship Further Iacobus Andreae and Brentius did unanimously adhere to the Opinion of Luther concerning the Eucharist of whom notwithstanding Calvin thus speaks your Letters worthy Sir and my much honoured Brother speaking to Iacobus Andreae were not a litle welcome to me for as much as I understand by them how that amids these sad and unhappy contentions wherein I am most unwillingly engaged you still continue like affected towards me as heretofore you have been Againe this your moderation of mind I embrace highly applaud Farewell worthy Sir and my much respected Brother I wish all happinesse to Brentius God Almighty ever guide and direct you by his blessed spirit strengthen and sustaine you by his power and shower downe his blessings in abundance upon you And againe in another Letter Brentius salute's you Thus were matters carried amongst thē and why should not We putting on bowells of meeknesse tread the steps of these Worthies Shall they breath out nothing but mildnesse and sweetnesse and wee nought but rage and fury God forbid I have done with the first Thesis I now proceed to the second The second THESIS That 't is possible for the most hot and rigorous spirits to be reconciled and agreed GIve mee leave to make use of that Maxime of Aristotle so frequently used in the Schooles but in a sense somewhat different Quae conveniunt in codem Tertio inter so conveniunt such two things as agree in any one third agree likewise betwixt themselves In like manner I conceive that though we differ much in our Opinions about the Eucharist yet there are still remaining amongst us some common Principles and certaine notes or notions out of which any one who is not blinded with prejudice may draw an assertion One is the authority of Scripture sufficient of it selfe to challenge a beleife a second is the cleare light of Antiquity as cleare as the Sunne at mid-day But this is no fit place to discourse at large upon these Three other there are which in no wise may bee passed over seing they are such as are more proper and peculiar to the two adverse parts I wil begin with the first of thē The Augustane Confession is by the Divines of Saxony esteemed as an Oracle of undeniable and unquestionable authority now if our men allow and approve of that Confession J doe not see what can possibly make more for the obtaining of a Reconciliation And for certaine Calvin herein agrees with them I desire saith hee as much as any man a sincere and true union so it be such as God hath approved in his word nor doe I reject the Augustane Confession whereunto I did once wittingly and willingly subscribe according to that interpretation which the Author thereof himselfe put upon it Againe I affirme saith hee that in that Confession as it was printed at Ratisbon there 's not so much as one word which is contrary to our Doctrine and if there be any ambiguity to be met with in the sense none is more fit to be the Interpreter of it than the Author himselfe whose worth will easily obtaine him that honour with all pious and learned men So He. Neither is he singular in this but others there are though of the same Opinion with him concerning the Eucharist who will grant as much (a) I am of the number of those saith Iohn Sturmius who concerning the receiving of the body blood of
and readily professe without any doubt or scruple O what enimies are we to Peace if we will yet needs quarrell amongst our selves In all this I wish we would carefully remember that usefull distinction of Iohn Gerson esse quaedam de necessitate fidei quaedam verò de fidei devotione that there are some things essentiall and necessary to Faith other some things which shee piously and devoutly beleives but yet they are not of such necessity as the other the former are such as may not so much as bee once doubted of but these latter may admit of an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} we may safely either suspend our assent unto them or positively dissent from them The second Article wherein they differ is concerning the manner of receiving Christ in the Eucharist Both agree that Christ's body is truly and really given taken and eaten in this Sacrament together with the outward Elements All the question is concerning Vnworthy receivers An unworthy Question truly it is that the publike Peace should any way be disturbed about it We willingly grant both of us that even such as are Vnworthy doe eat that which by a sacramentall Union is Christ's body and that therefore they are guilty of the body and blood of Jesus Christ What doe wee now making any more adoe about the manner of their eating whether it be Orall or not Let Christians make this their care that they thēselves may be found worthy Communicants and let them not trouble themselves to knowe how those which are unworthy are partakers of Christ How farre the vertue of that Sacramental Union extends it selfe and whether the manner of this eating be Orall or Spirituall let the Schools dispute it Christians need not be too curious in enquiring after it nor is it fit wee should disquiet the Churche's Peace by refusing to indulge mutually one another a liberty of Opinion in such nice Points The third Article is that fatall Point of Praedestination about which Divines of both sides expresse themselves variously but yet modestly and discreetly In many things and such as are of most moment their judgements on both sides are the same as that election is most free proceeding from the meere mercy of God that God found not any cause or occasion in those whom hee elected the sight whereof might move him to chuse them rather than others but that he did from all eternity reprobate and praedestinate to eternall damnation such as persevere and persist in their sinnes and infidelity not by any rigid and absolute decree without having any respect or regard to sin but out of his most just judgement so as all the cause the blame of it ought to be sought for in the men themselves In this they are at a stand that the foresight of Faith and Perseverance is by the reverend Divines of Saxony placed before the act of God's Election so as God did from everlasting foreordaine such as he fore-saw would in time beleive c. Certainly of all the Questions about Praedestination this concerning the order of his Decree is least materiall seeing we know assuredly that the infinite all-wise disposer of things performes all this with one single most simple act There is nothing more certain than that God did foresee who would beleive and that he did praedestinate such as should be saved let but this then be granted which they of Saxony willingly professe that Faith is the sole gift of God and that whatsoever good there is in the Elect all of it doth originally proceed from the free grace meere mercy of God which was bestowed on them in Jesus Christ from all Eternity I say let this be granted and doubtlesse there can be no danger in that Opinion of Praevision or fore-sight God from everlasting fore-saw that which he himselfe from everlasting decreed to bestow in time upon such as should beleive All this is sound and safe nor is there any cause why any further strife contention should be made here about In all this I embrace and applaud this Christian and brotherly moderation and holy desires of Peace thus it becomes Christians thus it becomes Divines I am much deceived if this modest and seasonable appeasing and calming of men's minds doe's not promise a firme and perpetuall Peace to God's Church Thou God of Peace in thy good time accomplish it give eare to the prayers of thy People and grant that all Christians may be of one heart and one way till at length we come by Thee who art the Way to Thee who art the Life Amen Amen From the Palace at Exceter Febr. 25. 1634. Which is the humble daily and devout prayer of JOS EXON Afterwards the same Mr John Dury sent unto the Ld Bishop of Exceter a Coppy of a certaine pious and peaceable Decree made published by a generall vote at a publike Meeting of the States in Franckfort requesting his Opinion concerning the meanes and manner how this good worke might be advanced whereunto he had returned him this Answer TO HIS MOST FAITHfull learned and loving freind Mr JOHN DURY all happinesse SIR I Have read over with a great deale of delight the Transcript you sent me of that Decree for Peace which was lately signed by all the Protestant States and Delegates assembled at Franckfort than which Decree nothing in my Opinion could possibly have been devised more full of prudence and religion nor doe I see as the case now stand's what more could be once hoped for or what could possibly have beene proposed and resolved upon that might more conduce to the advancement of the publike Peace which all good men so much wish and desire Thus it was meet that the holy Citizens of God's Church that pious Princes and Peeres should thus carefully provide for the Peace and safety of Christendome And blessed be God the bestower of every good gift the Author of Peace who did put into their noble hearts those holy desires and purposes may the same good God be pleased at length to finish this his owne work so hopefully begun and crowne it with successe And truely neither our prayers nor our utmost endeavours shall ever be wanting hereunto neither know I well upon what hopes it is but methinkes my mind doth confidently promise and praesage a happy issue to this holy enterprise For indeed what a small and slender hedge is it which now divide's and part 's us We doe all of us of the Reformation receive and approve the same Scriptures the same Creeds the same Augustane Confession onely in one Article the sense is so doubtfully expressed that the Author himselfe did not thinke it safe to adhere to the letter of it The foundation of the Christian Faith is amongst us all one and the same entire and unshaken there 's not so much as one stone in it or the least peice of coement about which any question either is or can be made Upon this Foundation
there are built certain Points of Schoole-divinity about which alone we so hotly contend but what are these to a Christian What are these to Salvation In what a safe and quiet state might the affaires of Christendome have been if such nice Disputes of curious and over-busie heads had never been heard of if learned men could have contented thēselves with some generall formes of expressing the Trueth and not presently to have sifted Divinity so over-nearly as they have done But seeing these strifes which are not onely unprofitable but very hurtfull and prejudiciall to both sides are thus unfortunately raised what better advice can be thought upon for the setling and composing of these stirres than that the Faith be brought back againe to its primitive simplicitie and plainenesse by the publike authority and joynt consent of the Christian Church And that in this confused mixture and multiplicity of matters of beleife the Christian world be taught warily to distinguish betwixt the genuine and proper Articles of Faith and the lesse necessary additions of Schoole-conclusions which truely in this very businesse is a matter of no great difficulty to performe This especially is fundamentall Christ is both God and Man and so likewise this Christ God and Man is truely omniscient omnipotent omnipresent now if any shall adde further Iesus Christ according to his humane nature is omniscient omnipotent omnipresent truely that word according seemes to be farre off from the Foundation 't is a Scholasticall notion and to be turned over to profest Divines but it is not fit the Salvation of plaine and illiterate Christians should be made to hang and depend upon such a subtle and nice Point as this is Can these knowe or are they bound to know how farre the vertue of the hypostaticall Union extend's it selfe or what the bounds are either of those faculties or operations which flow from that union of the two natures Certainely if God had intended this for a necessary Point to be knowne by all men he would not so sparingly and obscurely have revealed unto his Church a mystery so fundamentall and important I dispute not the trueth of the Point nor is this pertinent to my purpose onely I question whether it be of necessity to be beleived Let us view a comparison betwixt things humane divine although what similitude can there bee'twixt Earth and Heaven Man consists of a soule and a body united one to the other and yet notwithstanding each part hath its severall properties and actions which are usually attributed and that very rightly too to the whole the whole man hath the use of sense doth understand eat walke sleep dye thus much even sense reason doth unanswerably evince will any man Hereupon say that this also is of equall necessity to be knowne man according to his body hath the use of sense and reason and according to his soule he doth eat walke sleep and dye Truly the same that Reason is in respect of intelligible matters the same is Faith in things spirituall and divine I am not ignorant how much they differ in their Subjects yet neverthelesse the necessity of the things which are either to be known or beleived is alike different in both Such Trueths therefore as are certaine such as are necessarily to be beleived and apparently fundamentall let us all unanimously embrace and professe them as for the rest let Divines if they please busie their heads with them but let not the plaine common sort of Christians trouble themselves about them more than needs But if it may seeme to make any thing for the publike Peace that we come as neare as we can one to another in the formes and manner of expression let us but say as * Hier Zanchy sometimes alledged out of Innocent and the Schoole-men that even Christ's humane nature according to its personall essence is omnipresent c. and I see no reason why both sides may not nay will not readily consent and agree to it Here let us fixe let neither side proceed any further beyond this and wee are safe In the Point of the Sacrament this is certaine and fundamentall that the true and essentiall body and blood of Christ is truely present offered and received in that holy Supper but whether or no it be corporally present in the Bread Wine whether or no by a supernaturall vertue of the consecrated Elements it be orally received and eaten even by wicked and unworthy Communicants this is a matter of Theologicall Dispute and such as in the judgement of Luther Melanchthon Iustus Ionas Osiander Brentius Stephanus Agricola yea of Oecolampadius Zuinglius Bucer Hedio ought not to infringe Christian love and Charity And upon this promising signe was begun that famous Agreement at Marpurge in the yeare 1529. That likewise is well worthy to be kept in perpetuall memory which is related concerning the meeting at Witemberge in the yeare 1536 by Ludovicus Rabus Pastor at Vlme in his History of Martyrs with whom agree's Iohn Swiccius Pastor at Constance cited by Hospinian who was there present at that time and 't is to be seen likewise in the English writings of Bucer there were present at that Meeting of the one side Capito Bucer Musculus and the rest of the more eminent Divines out of the cheife Imperiall Cities in high Germany of the other side Luther Philip Ionas Pomeranus Cruciger with other Doctors Preachers of Witemberge and after some expostulations and divers Speeches to and fro wherein both sides freely fairely delivered their Opinions at length Luther stepping a litle aside with his Associates and conferring with them about it concluded with these words If yee beleive and teach that in the holy Supper the very body and the very blood of Christ is offered given and received and not the bare signes bread and Wine and that such giving and receiving is true and reall not onely imaginary the strife betwixt us is at an end and we doe acknowledge receive you as our deare Brethren in the Lord All this Bucer Capito and the rest plainely and freely affirmed whereupon they joyned hands and so parted Indeed the waters were then calme and quiet not tossed with any stormy and tempestuous winds and therefore they did clearely shew and represent the face of Trueth Why doe not we in like manner now at last begin to be wise And having passed those tempestuous and troublesome times which afterwards followed why doe we not sit downe and rest our selves in this old and safe harbour of Peace and Unity Concerning the Point of Praedestination how doth the Church of Christ groane under the burden of a number of huge high-swolne Volumes Yet when wee have done all we can and wearied our selves and the Christian world with our wrangling pens this will still remaine to be knowne and beleived by all men 1. that God from all eternity out of his meere good pleasure did immutably elect some