hainous offence against the sacred Majestie of God Here then we may behold that grand let whereby the Reformed Churches to their great greife of heart are forced to shunne a Communion with the Church of Rome For so farre in love is shee with her Idolls and so rigorously doth shee impose the worshipping of them upon all her children that no man can be admitted into her Communion at least not continue in it unlesse he will become a notorious and down-right Idolater If the case so stood that the Germane Churches could not enter into and enjoy a blessed Unity and Peace one with another except they must be required and bound either to practise an Idolatrous worship or at the least to beleive and professe that such practice is not unlawfull I would not stick to affirme that a Communion which cannot be had but upon such hard conditions is indeed impossible to bee had since as Lawyers use to speake wee can doe onely so much as may lawfully be done by us And here we have just cause to blesse God that the Reformed Churches although they have not the happinesse to agree in all matters of lesser moment yet doe they all of them by his grace unanimously conspire joyne together against Idolatry so as not onely to condemne but also to beat downe and abolish it insomuch that if at this very houre they were all disposed and desirous to joyne hands and strike a league of amity and union it might be done without any the least danger of Idolatry Away then with that pretended impossibility of a Reconciliation grounded upon the perill of Idolatry nor let any such false surmises weaken the heart or hands of any religious Christian from going on with so good a worke The third last Obstacle which doth block up the way to an union render's it impossible is the differing of severall Churches about some fundamental point of Faith necessary to be knowne and beleived by every christian upon paine perill of eternall damnation so as that the one side doth solidly hold and maintaine it the other heretically denie's and oppose's it For to be at peace with Heretickes who goe about to undermine and subvert the foundation of our Christian faith what is it else but to revolt from Christ the rocke on which the Church is founded built Of this last Obstacle because it is of speciall use and moment I shall treate somewhat more at large In the first place therefore I conceive that to be a Fundamentall point which by the ordination of God revealing such a truth is of such necessity unto salvation to be knowne and assented unto as that a bare Ignorance much more a wilfull Opposition of it carries with it a certaine perill of exclusion from the kingdome of heaven Divines now-adaies have no Commission to invent or coine any new Articles of this nature and obtrude them on Gods Church that which was not fundamentall in the Apostolicall and Primitive times all our assertions and altercations and Anathema's will never bee able to make it such These first and fundamentall Trueths collected out of the whole body of the Scriptures put together in the Apostles Creed make up that Rule of Faith which S. Austin terme's pusillis magnisque communem a commom Rule for all men both great small and which is by him accounted necessary to bee beleived constantly by all Concerning the which that speech of Hilary also is much to the same effect 't is our safest and best course to hold fast that first onely-Evangelicall Faith which we made confession of at our Baptisme And to these fundamentall Trueths the Apostle I beleive had an eye when he stiled Titus his owne sonne {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} after the common Faith This common Faith laid downe in the Apostles Creed proposeth to all Christians to be beleived by them the wonderfull Production of all creatures out of nothing the unsearchable mysterie of the glorious Trinitie the fruit benefit that redound's to miserable sinners from the Incarnation Passion Resurrection and Glorification of Christ what follow's thereupon the Redemption of mankind the Sanctification of the Elect the Communion of Saints the Remission of sins the Resurrection of mens bodies and the Glorifying of the Faithfull He that beleive's all which wee have here comprised in this short Creed and endeavour's to lead his life according to the Commandements and Precepts of our Saviour Christ cannot justly be denied the title of a Christian nor expelled the fellowship and communion of any Christian Church whatsoever On the other side He that shall deny or oppose any one of the said Articles although he arrogate to himselfe the name of a Christian yet is he to be excluded and banished the society of all orthodoxe and sound Christians Besides these there are I confesse many other Trueths contained in the Scriptures and deducible from thence by good and solid consequence which are very profitable to be knowne and of singular use to further us in the knowledge of Divinity but they are then only and not otherwise necessary to be beleived under paine of forfeiture of our salvation or communion with the Church when 't is clearely evidenced unto us that they are contained in Gods word or may necessarily be inferred from it In these points therefore if any particular Church cannot make the Trueth which she her selfe beleive's so cleare and manifest to other Churches as thereby to winne them over to the same beleife shee must forsake them in their Errours but by no meanes may she because of such errours deny them her charity and Communion I adde further that if it should happen that two Churches should vary about some particular place of holy Writ the one conceiving that it confirme's a fundamentall point of Faith and the other thinking that it doth not so yet is not such a difference as this a sufficient cause why they should fall at odds and separate one from another so long as they agree both of them in the Point it selfe and acknowledge it to have cleare solid foundation in other places of God's word And last of all this may be added yet further that 't is not a thing impossible nor any way contrary to the duety of good Christians to entertaine a communion with those Churches which hold such a doctrine as seemes to us inconsistent with some fundamentall Trueth so that in the meane while they doe expresly beleive professe that fundamentall Trueth it selfe For 't is utterly against all Charity yea and Reason too that a man should be thought meerely for some consequences which he neither apprehend's nor grants to deny and reject a fundamentall point which yet he strongly beleives expresly affirme's yea and if need so required would not stick to seale the trueth of it with his dearest blood How much truer and more charitable is that opinion of a grave and moderate Divine
that a perpetuall Breach and Division should be made and continued betwixt whole Churches for such petty matters If therefore this were but once agreed upon amongst Divines that their jarres and contentions are not nor ever were about any fundamentall points and such as are of absolute necessity to be known and beleived by all that will be saved then must it also be granted for a manifest trueth that 't is no way impossible but an agreement and Communion may be established this dangerous Schisme utterly rooted out and a blessed Peace setled and preserved amongst the German Churches And thus having proved that a Reconciliation is possible it remaine's that in the next place we consider whether or no Princes Doctors and Pastors of Gods Church and in generall all Christians bee not bound in duty by the law of God every man to endeavour according to his utmost power and ability that such an union may with all convenient speed be setled and established amongst the Reformed Churches 1 And that all men are so bound seeme's to be intimated by that of S. Paul which I alledged before if it be possible as much as in you lie's live peaceably with all men If so great care and diligence must be had to maintaine a civill and externall peace with all sorts of men then surely a spirituall Ecclesiasticall peace amongst Christians is much rather to be sought after and preserved where therefore there is no utter impossibility to hinder why such an Union may not be obtained such men can in no wise be excused who either out of negligence or wilfulnesse disobey the Commandements of God herein Nor can any man justly here pretend that Discords and diversities of Opinions cannot as yet be composed and setled for if it be possible that the Schisme it selfe the Rent betwixt these Churches may be taken away as without all question it may I had rather that a mil-stone were hanged about my neck and that I were drowned in the depth of the Sea than that I should willingly be any hinderance to so good a work so well-pleasing to God and so necessary to the removall of Scandall nay than that I should not with my whole minde and might promote and further it 2 To this may be further added what must necessarily be confes't by all men that a true and right order'd Charity is of as great necessity for the attaining of Salvation to all Churches and to every particular member in any Church as is the true and entire Profession of sound and saving Faith our Lord and Saviour Christ Jesus make's this the badge and cognizance whereby to distinguish and discerne betwixt his true Disciples and such as are spurious and counterfeit by this shall all men know that yee are my Disciples if yee love one another Now I leave it to every man's conscience to judge what manner of Charity that is which see's and suffer's Christian Churches without all just cause and necessity to stand still at distance and defiance one with another and perpetually to shunne a Reconciliation and Union Is it not enough for us to separate from the hay and stubble I meane from the Errours of other Churches but must we by a voluntary separation forsake the Churches themselves which as yet have not forsaken Christ or his Truth 3 Further yet we see how that both Zuinglians and Lutherans as they are usually termed confesse that those Churches which hold with either side doe notwithstanding still remaine true Christian Churches true members of the Church Catholike whereof Christ is the head The renowned Princes in their Preface prefixt to the Forme of Agreement plainly professe that it was farre from their thoughts and intentions to condemne such persons as erred through the weaknesse of their judgement provided that they did not defame and blaspheme God's Trueth much lesse to condemne whole Churches living either under the Romane Empire or elsewhere nay they did not doubt but that there were many pious religious men living in those Churches though they agreed not with them in all Points of Religion Moreover when it was objected to Lucas Osiander how that he had sometimes termed Calvinists the Divel's Martyres hee forthwith purged himselfe from that aspersion thus They that have heard my Sermons will say that they never heard from me any reproachfull termes against the blessed Martyrs of Christ yea my owne writings publisht to the world will witnesse for me that I termed those which were massacred in France on S. Bartholomewe's day holy Martyres This then would be seriously thought upon whether or no it will stand with the Policy Piety and the duty of Christian Churches for every petty errour to deny the right hand of fellowship and brotherly love to those Churches who in the mean time notwithstanding such errours may continue Christ's blessed Martyrs and holy Brethren They who acknowledge Christ for their elder brother must of necessity whether they will or no have all Christs brethren joyned to them in a most sure and fast knot of consanguinity and communion 4 Besides I am very confident that both the Saxon and Helvetian all other Churches which joyne with either of those two will professe that they desire to have and to retaine a brotherly Communion and Peace with this our Church of England as also with the Scottish Irish and all other forraigne Churches of the Reformation And truely we for our parts although we doe not assent to them in all points of controverted Divinity yet doe we account of them as our Brethren in Christ and doe solemnely protest that we entertaine a holy and brotherly Communion with them And if they be like affected towards us with what reason then and equitie doe the German Churches deprive themselves of that brotherly Communion one with another which yet they are not afraid to entertaine with forraigne Churches What therefore Moses said long since to the two Israelites that were striving together the same may truly be said to the Germane Churches quarrelling and contending one with another but cannot so truely be disproved Sirs yee are brethren why doe yee wrong one to another 5 Last of all that which all good men are bound to beg of Almighty God in their prayers to him questionlesse they are bound likewise to imploy their best care and endeavours for the procuring of it Now who is there that doe's not daily solicite God for the flourishing and peaceable estate of his Church Who is there that make's it not a part of his daily prayers that God would be pleased to remove out of the way whatsoever doth disquiet and disturbe her peace or any way let and hinder her spirituall growth and edification This was King David's wish it should be the wish of all good Princes and Divines and generally of all Christians Neither did David wish onely the happinesse and prosperity of Gods Church but hee carefully sought to doe
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
heed least while they exact of their People a too strict and punctuall Confession of more than what 's necessary they thereby wound and weaken the sweet Peace and Unity of Christendome than which nothing more necessary So much for Church-Governours Come we in the next place to such Ministers and other Christians of what state and condition soever as desire to continue in the Communion of those Churches wherein they live but yet their Consciences will not permit them to allow professe all the common and received Opinions of the said Churches Such men must see that they show themselves reachable and tractable and not persist after a proud and pertinacious manner in defence of those Opinions wherein they dissent from their Church Now such a one is to be accounted teachable and tractable who lends a willing and attentive eare to the instructions and information of the Church who doe's not dissent from her out of any perverse and peevish humour but meerely out of the weaknesse of his judgement being not able in such profound Points to discerne that Trueth vvhich men of greater learning and more acute wits easily see and perceive And because it is the peculiar prerogative of Almighty God to search the hearts it behoves us Christians to encline alwaies to the more favourable and more charitable side and where we have not cleare and evident reasons for the contrary we ought to judge of every man that he denies his assent rather out of conscience than contumacy and perversenesse They who thus behave themselves are not to be excluded and expelled the Communion of those Churches wherein they live for petty mistakes and errours in their Opinions but yet with this caution and condition that they take not upon them to oppose the received Opinion of the Church or to publish spread their own private Opinion amongst the common people Nor can they justly dislike of this caution or take it ill whosoever have a desire to live peaceably in the Communion of the Church for admit that the private Opinion of some Divine or any other Christian be true and the publike judgement of the Church erroneous yet neverthelesse if the Errour be such as doe's not prejudice a Christian man's salvation it is much better that the true Opinion of any private man whatsoever should quietly lie hid in silence and obscurity than that the publike authority of the Church should be openly contemned and trampled on or that the Churche's Peace by this unnecessary conflict of jarring Opinions as by two contrary windes should be shaken and torne in peices But if any man be perswaded in his conscience that his private Opinion wherein hee differ's from the Church is of such moment and importance as that men cannot be saved without the knowledge of it such a one if he cannot perswade and convince the Rulers and Governours of his Church in this matter must either turne aside into some other Church or else for the good of men's soules patiently submit to such censures as the Church in which he live's shall inflict upon him This is it most learned Sir which at your request I thought good to write and send unto you If it may stand you or any man else in any steed for the advancing of the Churche's Peace I have all my wish ayme for which I penned it They who are better acquainted with the present state and affaires of the Germane Churches than I am will be able no doubt to give you fuller and better advice herein For my selfe it remaine's onely that I humbly beseech Almighty God that he would move and encline the hearts of Princes earnestly to desire this blessed Union of our Churches that he would enlighten the understandings of Divines to find out and follow after such meanes as may most conduce to the speedy establishing of it that lastly he would enflame the hearts of all Christians to embrace this Peace bequeath it to all posterity The God of Peace grant this for the sake of his deare Sonne the sole Author procurer of our Peace To whom with the blessed Spirit be all honour glory thankesgiving world without end AMEN THE OPINION OF THE RIGHT REVEREND FATHER IN GOD THOMAS MORTON Bishop of DVRHAM Concerning The Peace of the Church Worthy SIR I CANNOT easily expresse how much I was joyed with those few leaves which I lately receaved from you as soone as I understood how that there was now at length some hopes of setling a true and brotherly union betwixt Us those of Germany who hold the Augustane Confession For seeing that the very name of Peace is sweet and delightsome much more the thing it selfe especially if it be a Peace in Religion which indeed comprehends in it all kinds of true Peace and Unity I cannot chuse therefore but congratulate and joy you Sir with that good and truly-Apostolicall office which you now undergoe an Emploiment which hath ever this successe that it never can prove in vaine or be altogether lost for it will be sure either to redound to the good of him that receive's it if it be embraced or else if rejected returne back againe into his bosome who proffer's it Notwithstanding I observe there are two maine Controversies set downe by you which seem to let and hinder why wee cannot quickly be united and made one Church the former is touching the Eucharist the other touching that involv'd and mysterious Point of Praedestination For the composing of which two Controversies that you should desire my opinion seeme's truly to me to be a course somewhat preposterous and out of order rather wee should imitate as I conceive those expert Physitions who sometimes cure one contrary by another so likewise we seeing that Discords in Opinion have bred disaffection and hatred in men's minds 't were necessary we should first endeavour that love and amity may be seated in the hearts and affections of men that so we may the more easily allay their heat in disputation and reconcile them in their much differing Opinions To the promoting of this good work I neither can nor may be wanting All that I shall say touching both Controversies give me leave to glance at in three words to wit that the way meanes of establishing an Union to men of peaceable minds is easie to such as are lesse moderate t is possible to both very necessary The first THESIS That 't is easie for peaceable and moderate men to be reconciled THis appeare's plainely from that love and freindship which was in times past betwixt the Professors of both sides notwithstanding that their differences in Opinion were then very rife This is a Point of speciall moment and therefore for proofe of it we should not alledge the examples of any obscure men but of such as were eminent and beyond all exception of both sides Let them then if they please consult their Luther Melanchthon Iacobus Andreae Brentius Wee 'l bring in our Calvin Bucer
long time to the great greife of all good men much troubled the Germane Churches For although it were to be wished that Divines would fairely and fully agree amongst themselves about all those Controversies yet for so many different mindes to concurre all in the same Opinion is as I conceave a thing scarce to be hoped for much lesse to be effected in one age But that these said Churches notwithstanding such disputes as hang undecided may neverthelesse entertaine amongst themselves a Christian Charitie and correspondence is apparent from hence that as often as Divines of both sides have set themselves seriously about this work they still prevailed in it as much as they desired and they might no doubt have prevailed further if they themselves had not wilfully stood in their own way Witnesse Luther himselfe and the Helvetians betwixt whom though they differed in their opinions about the presence of Christs body a freindly agreement notwithstanding was made at Marpurge Luther there professing that he would not by any meanes permit the adverse party that honour to outstrip him in their desires of amitie and peace Which peace after that it had by I know not what mischeivous devices been somewhat disturbed and diminished was againe renewed confirmed by them whereat Luther himselfe rejoyced and upon a strict examination of the Helveticke confession held it very requisite that they should lovingly joyne hearts and hands together But here if any one think that this was no such entire and perfect Union as that which now I affirm to be possible I will grant him this but then I must adde withall that it was not any impossibility in the thing it selfe but rather the wilfull opposition of some amongst them possest with some jealousies and suspitions which was the cause why that godly and good worke was not brought to full perfection For as for Bucer and some other eminent Divines of the same opinion with him they did not only sue for an absolute and perfect agreement but besides they offered to make it appeare that it was very fit such an Union should be concluded neither did they omit any thing that might make for the furthering of it Moreover that this Union of the Reformed Churches we speake of is not a thing impossible is confirmed further from that agreement amongst the Polonian Churches begun of late at Sendomire ever since carefully by them kept and observed it is true they could not bury all controversies but they could banish all contentions and establish so perfect a peace as that they refused not to admit of each other into their publike Congregations to the preaching of the word and Administration of the Sacraments Which holy brotherly concord of those Churches that most wise Prince Lodowick Electour and Count Palatine did not only by his letters to them congratulate but desired of Almighty God in his prayers that the Germane Churches also might be blessed with it What therefore was long since said to that blessed peace maker King Solomon concerning the building of the Temple at Ierusalem the same say I to all moderate and peaceable Divines concerning the uniting of the Reformed Churches arise yee Worthies and be doing and the Lord will be with you Never despaire but that may be now effected which all men will grant hath been done heretofore But least this groundlesse bugbeare of a fancied impossibility should yet slacken the endeavours either of Princes or Divines or any other pious and well affected Christians and deterre them from proceeding herein I will recount all those lets and hinderances which render the peace and union of Churches utterly impossible to be obtained from whence it will easily appeare that there 's no one of them here to hinder why the Germane Churches notwithstanding some points of difference amongst them may not setle a firme peace amongst themselves and being once setled preserve it inviolable Now the first and maine Obstacle that hinders those Churches which agree not in all points of Religion from entertaining a Communion amongst themselves is the usurping and exercising of a tyrannicall power and authority one over another For if any one Church will take upon her to domineer and lord it over the faith of other Churches so as not to acknowledge any for her brethren nor admit of any into her fellowship and Communion but such onely as will be content to beleive and speak just as shee will have them all hope is then taken away of ever obtaining or preserving any agreement in any differences or disputes whatsoever For the sacred Scriptures forbid us thus to enslave our selves to any humane authoritie and our sole Lord and Master Christ Jesus forbid's us to acknowledge any upon earth for a Lord over our Faith and Conscience and that Church which enter's into a Communion with another upon these termes doth not hereby purchase a Peace but rather resigne's up her selfe to a most unjust slavery Onely the Church of Rome is come to that height of pride madnesse that she will take upon her to exclude from the communion of Saints damne to the pit of Hell all such Churches as will not submit their necks to that Antichristian yoake of absolute and blind obedience God of his goodnes ever keep off this Popish folly and fury from setting foot in the Protestant Churches which if it should once take place that union of our Churches which we are all bound to pray for would bee no longer either to be hoped or wisht for But blessed be God for it it is well known there 's not any of the Reformed Churches but doe from their soules detest and abhorre all such Antichristian ambition and desire of Soveraignety And thus have I removed out of the way the maine Obstacle which usually occasion's a perpetuall division rent betwixt such Churches as differ in some points and thereby make's an union of those Churches to become impossible A second let or hinderance which may render the said union of different Churches for example the Saxon and Helvetian Churches impossible is the approbation and practice of Jdolatry in the one the utter detestation of it in the other That of the Prophet Hosea is well knowne though Israel play the harlot yet let not Judah offend come yee not unto Gilgal neither goe yee up to Beth-aven Likewise also that of the Apostle what agreement hath the Temple of God with Idols And a number of places more to the same purpose Neither is that saying of Tertullian touching this matter unworthy our observation Idolatry saith he is become the grand and generall sin of whole mankinde the Epidemicall disease of the whole world Since therefore God so severely chargeth us to keepe our selves from Idols all kinde of Idolatry though never so speciously colour'd over wee may well call that morally impossible which cannot be performed without some staine and tincture of Idolatry and without a high and
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
unto Salvation 2. that none were elected by God nor shall be saved who doe not beleive in Jesus Christ and persevere in this Faith 3. that none can beleive in Christ save onely they whom God is pleased to enable hereunto and to worke it in them by the effectuall grace of his Spirit 4. that God did not damne no nor reprobate any man but with an eye to sin so that all the cause the blame of men's Damnation lie's in themselves but the cause of Election and Salvation is in the meere grace and mercy of God Now all this is confest on both sides J know right well there are infinite Questions Controversies raised about this Point Let every man on God's name enjoy his owne Opinion I will not prescribe to any man For my selfe if any man be desirous to know what my Opinion herein is I freely professe my selfe to adhere to the Articles of the Church of England and to the judgement of our English Divines who voted in the Synod at Dort wherein my selfe was present But what is there in this profound Point about which vulgar and illiterate Christians need to trouble themselves save onely that plaine obvious Trueth confest by all For the rest let Divines dispute them in the Schooles but it were well if they would forbeare to medle with them in the Pulpit How are the very same Controversies and others of greater waight and moment still on foot in the Church of Rome and yet so warily and wisely doe they carry the matter that the publike Peace is notwithstanding preserved amongst them Let vs learne wisedome from them who professe nought but enmity towards us Would but Christian Princes by their Authority decree Divines fairely and moderately containe and keep themselves within these bounds of Disputation and Controversie bounds indeed larg and spatious enough wee should have a lasting firme Agreement the Church would flourish in Peace and Tranquillity and lastly Trueth would bebome victorious and triumph over the common Enimy That this may be brought to passe as we all wish and desire it should the honourable States and Delegates did very wisely propose and advise that a publike Meeting of peaceable Divines should be summoned and sought for by Invitatory Letters that the freindly laudable Conference which was begun at Lipswich should be reassumed and prosecuted with like modesty as it had formerly been begun that all such Divines of note eminence as cannot be present at that meeting should send over their Opinions and advice that all the Fundamentalls of Religion necessary for Salvation should be determined and all other Points laid aside and turned over to the Schooles if need should require that in the meane time men's tongues and pens should be enjoyned moderation or else silence that lastly publike Prayers should be solemnly made in the Churches of both sides for the successe of this good worke Let but these things be done with an upright heart in the feare of God and wee need not doubt of a happy issue it is God's own Cause he will not be wanting to himselfe For you Mr Dury who have hitherto with such zeale such unwearied paines so many dangers so great charges prosecuted this Designe so well pleasing to God his Angells and men truly you have deserved so well of the whole Church as that all good men must acknowledge themselves much indebted to you Goe on worthy Sir with your great undertakeings and put a period to this good worke or rather may the great God of Heaven Earth doe this for you and us all and may he still preserve and prosper you in these travailes and labours of yours Farewell from Your loving freind JOS EXON THE OPINION OF THE MOST REVEREND FATHER IN GOD IAMES USHER Lord Arch-Bishop of ARMAGH and Primate of Ireland with some other Reverend Bishops in IRELAND REverend and much respected Brother in Christ Wee had long since by common consent made ready an Answer to your former Letters which you writ unto us severally some Moneths agon but being desirous to have likewise a generall Subscription to it according to that agreement which should be betwixt fellow-brethren of the Clergy we deferred the sending of it somewhat the longer in hopes of a meeting You desire us now in your second Letter dated from London March 20. that we would give you our Opinion concerning the Conference at Lipswich the rather because that Conference is likely to have some effect and influence upon the busines you have in hand Thus therefore that meeting though it was called for other ends and reasons yet seeing it was holden with such good successe and that the cheife Divines of both sides had so faire freindly a Conference heard one another with such patience parted with such love and brotherly affection it is a very good signe that this matter is from the Lord and from this good beginning who can chuse but hope for a happy and successefull issue But yet notwithstanding they parted differing about three Points it is well that they differd but in three 't is better yet that even in those three Points they agreed in most things and such as are of greatest moment nor was their difference so much about the thing it selfe as about some Formes of expression which for the most part we cannot so easily forget and cast off after we have been long accustomed to them For seeing it is confest on both sides that Christ hath two natures in one person so inseparably united that neither can they be divided nor are they confounded but still remaine distinct and severall without all mixture or aequality so much as of their Properties to what end is it to quarrell about improper and figurative Propositions so likewise in the Eucharist seeing they both agree that the Faithfull doe eat not only the fruit and benefit but the very essence or Substance of Christ's body and that on God's part the Sacraments are exhibited entire perfect the thing signified together with the sign what doe they contending about Hypocrites and unbelievers 't is all one as if Physitions should fall a disputing about a dead man whether or no the Potion he tooke hath any operation upon him There remaines yet that other much controverted Question touching Praedestination and yet even in this too it would be no hard matter for them to be reconciled were but spleen and partiality laid aside and in the roome thereof a reverent and modest feare how we pry too farre-into God's secret Counsells placed and planted seeing the best and ablest Divines of both sides acknowledge that in many Questions about this Mystery we must be faine to take up St Paul's exclamation O the depth and that 't is both lawfull sufficient for them to rest and hold together in those cleare undoubted Trueths namely that the Election of such as shall be saved was made in Christ that the destruction of all such as
perish is from themselves that Salvation is from God that Faith yea even foreseen Faith is not from our selves it is the gift of God that we may not boast of any thing seeing we have nothing of our own all must be ascribed to God as S. Cyprian of old devoutly and pithily spake Thus you have both what we hope conceive of the Conference at Lipswich But the most principall and speciall thing which should be earnestly prest and inculcated is this that in Divine matters especially in such high and difficult mysteries as these are which are rather to be adored than pried into we ought to have a certaine and set Rule to speake by as S. Austin sometimes prudently and piously counselled therefore it would be a very safe and good course for us to refraine from all novell and new-fangled expressions and to confine the liberty of Prophecying to such Formes and Phrases as the holy Scriptures doe furnish us withall It remaines that wee earnestly beseech the God of Peace to bruise Satan under our feet that shortly unto which God we heartily recommend you Reverend Brother rest May 14. Anno 1634. Your most affectionate freinds JAMES ARMAGH WILLIAM KILMORE JOHN ARDAGH THE JUDGEMENT OF THE same right Reverend Father the Lord Arch-Bishop of ARMAGH delivered in a Sermon of his preached before K. IAMES at Wansted Iune 20th 1624. IF at this day wee should take a survay of the severall Professions of Christianity that have any large spread in any part of the world as of the Religion of the Romane and the Reformed Churches in our Quarters of the Aegyptians and Aethiopians in the South of the Grecians other Christians in the Easterne parts and should put-by the Points wherein they differ one from another and gather into one body the rest of the Articles wherein they doe all generally agree wee should finde that in those Propositions which without all Controversie are universally received in the whole Christian world so much trueth is contained as being joyned with holy obedience may be sufficient to bring a man unto everlasting salvation Neither have we cause to doubt but that as many as doe walke accorto this rule neither overthrowing that which they have builded by superinducing any damnable heresies thereupon nor otherwise vitiating their holy Faith with a lewd and wicked conversation peace shall be upon them and mercy and upon the Israel of God THE OPINION OF SOME FAMOUS DIVINES OF the FRENCH Church THat which hath been the constant and earnest wish of all good men for these hundred yeares past and which by all wise men hath been esteemed worthy to be purchased at any rate and with any paines though never so great this we heare to the exceeding great joy of our hearts is at this day endeavoured by some worthy servants of Christ with singular zeale and not without good hopes of a happy successe to wit that the Protestant Churches which differ one from another about some Points of Religion laying aside or at least moderating on both sides their over-tenacious adhering to their own Opinions may now at length be united and made up into one body We being much joyed with this welcome newes first of all we render all possible praise and thankesgiving to almighty God the giver of all good things that he hath been pleased to put such good thoughts and intentions into the hearts of his servants and wee most earnestly beseech him that his blessing may goe along with this good designe crowne it with successe next we returne many thanks to those our reverend and worthy Brethren and fellow-Ministers who have put their hands to this worke and we doe highly applaud and admire their faithfulnesse zeale charity and singular magnanimity courage herein What a brave and noble spirit doe's it argue in them that they could once hope for an Unity and Peace of our Churches in these desperate and distracted times Or that they durst venter upon a matter of such difficulty which had so often been attempted heretofore by men of great abilities but could never be brought to passe What the event of this so great and good a designe will be is in the sole power pleasure of almightie God but surely the very endeavouring and intending of so good a worke deserve's no litle commendation for the bare purpose or having in one's heart and thoughts matters of great concernment and such as may make for the good of Christ's Church is a great and good worke never faile's of its reward from our bountifull God although there be good cause to hope that the paines which learned men take hereabout shall even with men too have its fruit effect For now that they have spent their spirits and heat of contention wearied themselves with long strife and variance it is more than probable that they will now at last entertaine those Counsells of Peace which they have hitherto out of spleene and passion rejected and set light by Besides that most sharp plowshare of God's judgement wherewith for almost these foureteene yeares he hath furrowed and plowed up the French and German Churches hath so subdued broken up men's minds on each side that never was there a more fit and seasonable opportunity for sowing and casting in the seeds of Unity and Peace than now Wee cannot chuse therefore but greatly approve commend and admire the purposes and endeavours of those worthy men who have imployed their paines in so necessary a worke but since we understand how that they are desirous to knowe more particularly what our Opinion is of this whole businesse let us proceed to set downe as breifly and plainly as we can our judgement herein Indeed it were much to be wished that they who professe themselves Christ's Disciples and followers would all think and speake alike of matters spirituall and Divine perfectly joyned together in the same minde and in the same judgement as S. Paul exhorts his Corinthians But since there is so much weaknesse in man's understanding and so great difficulty in Points of Divinity that this perfect and absolute agreement betwixt pious men is a thing not to be had or hoped for in this world in the next place it were to be wished that they would agree and be of the same beleife about the maine principall Heads of Religion and for other matters which are of lesse moment and use and such as do not any way make either for holinesse of life or comfort of men's consciences consequently doe not necessarily pertaine to Christ's kingdome which consists in those two things that they would in such wise beleive them as to beare with others who dissent frō them about such Points For as we see in civill saecular matters the best States-men are not alwaies of the same Opinion concerning the affaires of the Commonwealth so likewise in the Church so long as the summe and substance of Religion is