many are one body with Christ and every one one anothers members From the connexion with this foundation depends and followes of necessity the connection and communion betwixt severall Churches and private single persons 1 Cor. 12.12 Eph. 4.16 except were account no credit to be given to the Apostle Of every single man Reason 3 and much more of every single Church we must presume well till the contrary doth apeare Therfore the Churches of Saxony are bound to presume that those of Swizerland do adhere to Christ their foundation till they can prove it to bee otherwise by some evident or at least wiseprobable reason Now they are so far from being able to prove their Separation from Christ that most evident Reasons and of Proofe against any doubt present themselves to the eyes and hearts of all that they are savingly united with Christ Eph. 4.5 6. who hold this One Lord one Faith one Baptisme Who duely worship one God and Father of all who is above all Either these things ought to suffice that Churches bee carefull to keepe betwixt them the unity of the Spirit in the bond of Peace Eph. 4.3 or Paul the Apostle knew not what might availe to the soddering of this unity together If any object that the Churches of Switzerland are not sound in the point of the presence of Christs body in the Eucharist in the manner of the eating of it in the Communication of Christs properties and in many other heads of Knowledge in Divinity I would aske of him but this one thing for here is no place to dispute of these matters whether hee conceives these errours to be of such moment that they pluck up the erring Church from its foundation so that they suffer it not to have the same Lord the same Faith the same Baptisme the same God and Father of whom the Apostle speaketh If hee dare not affirme this the Churches may object to those who deny to entertaine Brotherly Communion with them De Schismat Donat lib. 4. in initio that of Optatus Milevitanus You will not keep and hold peace with us that is with your Brethren whom one Mother Church bred in the same bowels of the Sacraments whom God the Father in the same manner received to be his adopted sons But if any shall stil proceed to distract and rend asunder those Churches which are conjoyned in this personall foundation we conceive those words of Isayah fit to be objected against him Destroy them not for a blessing is in them Esay 65.8 We may draw a strong argument from the practice of the Apostles Reason 4 to be used against those who think the Brotherly Communion betwixt Churches may be dissolved for the errours of particular persons For the Apostles did never so much as offer this they never divided asunder or clasht together whole Churches which did stick to Christ the foundation of mans salvation taking advantage of the occasion or pretence of their errors whatsoever It is well known that there were divers errours brought into the Churches of Corinth and Galatia it is well knowne that they were maintained of great men and of great account and yet Paul never went about to perswade the purer and sounder Churches of the Ephesians Philippians and Collossians not to retaine Brotherly Communion with those Churches more impure 1 Cor. 1.2 Gal. 1.3 5 11. 6 18. Yea morover he acknowledgeth those Churches which are full of errors and troubles for the Sanctified Churches of Christ nor disdaineth he to grace and honour those that erred and were deceived with the name of Brethren Indeed it is never lawfull for us to approve and allow those errours which are scattered in other Churches but it is ever lawfull for us to professe Brotherly communion with the Congregations of particular Churches whilst they professe and retaine saving union with Christ the Foundation of the Catholique Church Even as the good ought not otherwise to be separated from the evill in the Catolique Church Aug. de Fide ad Pet. Diaco cap. 43. than by the difference of their works So Churches which are sound in any point ought not to be separated from those which are erroneous save only by their dis-agreeing from their errors Tom. 4. de fide ope To desire by the gulfe of wicked Schismes to part the good from the bad is rather the rashnesse of men which be mad than the strictnesse of those which are diligent saith Augustin Now we say It savours more of rashnesse than care of the truth by wicked Schismes to desire to part the not erring Churches from those which be erronious Piety commands us to depart from those heretiques who overturne the very Foundation because this is necessary But Charity forbids us by unjust dissentions to start asunder from those erring Churches who stick to the foundation because this is Schismaticall Betwixt particular Churches all those offices should be performed Reason 5 which tend to the mutuall edification and nothing to the destruction of the body of Christ I confesse it partaines to edification for us to shew wandring Churches their errors but I maintaine it tends to their destruction that those Churches which we confesse remaine conjoyned to the very foundation wee should disjoyne them for any errors they defend For it was never heard spoken that one Church brought backe another into the way of truth or joyned it closer to Christ by raylings revilings cursings and renouncing of Brotherly Communion The counsels must be more mild and plaisters more lenitive which must be applied to the healing of an erroneous and setling of a shaken Church As for these intentions and decrees of separation and breaking off Communion they have not only hither to been vaine and uselesse but also mischievous and much more forcible to the disturbing than building up of the Churches If therefore any Church be not as yet pluckt asunder from its Foundation it belongs to the neighbouring Churches to restore such a one in the Spirit of meeknesse Gal. 6.1 and not with hostile cruclty to cut them off and cast them away They who are founded in the same Christ Reas 6 and rooted to the partaking of Eternall life ought to be founded and rooted in mutuall Charity but no Protestant will deny but that the Protestant Churches are founded in the same Christ our Lord and Saviour It ought therefore to be well weighed and considered whether the office and nature of Charity it selfe doth not wholy detest this to make an endlesse Schisme and rent betwixt Churches for some diversity of opinions It was Augustine's judgement that Christian Charity could not be kept Contr. lit Petiliani li. 2. c. 77. contra Donat 1.15 c. ibid. cap. 12. except in the unity of the Church and that those who persist in discord belong to the lot and portion of Ismael For who will say that there is not brotherly hatred in a Schisme when there is
hinderance Witnesse Luther himselfe and the Helvetians betwixt whom whilst there remained some difference of opinion about the Presence of the Body of Christ a friendly Union was drawn up at Marpurg Hespin Hist Sacra Anno 1529. Luther professing that hee would not grant this prayse to the adverse party that they should be more desirous to embrace peace and concord than himselfe Which agreement I know not by what Engines somewhat battered and shaken they again renewed even whilst Luther rejoyced thereat and counted it necessary Idem An. 1537. after he had diligently considered the Confession of the Helvetians that they should joyne their hearts and right hands together But if any conceive that this agreement was not so full and perfect an Union as that which now we affirme is possible to be made wee deny it not but adde this moreover That not the impossibility of the thing it selfe but the will of some private men not yet well purged from the froth and drosse of suspition have hindred this worthy and godly work from being brought to the finall upshot and happy perfection Ibidem For as touching Bucer and other principal Divines consenting with him they not only requested a brotherly absolute Communion but also endeavoured to demonstrate that it must bee done and omitted no Offices which conduced any thing thereunto Moreover how possible this brotherly Union and Communion is betwixt Protestant Churches is witnessed by that cōsent of the Polonian Churches not long since made at Sendomiria and hitherto religiously observed They could not finally take away all Controversies but they could bid farewell to all dissentions and establish so neere a Communion betwixt themselves that they refused not to admit each other into their Congregations either to the hearing of the Word Preached or receiving of the Sacraments Which holy and brotherly conjunction of the Polonian Churches the most wise Prince Elector Lewys and Count Palatine not only by his Letters congratulated unto them but also heartily prayed that the God of heaven would graunt the same to the German Churches What therefore was once said to peaceable Salomon about the building of the Temple of Jerusalem That say I to all peaceable Divines about the making of brotherly fellowship betwixt Reformed Churches Chron. 22 16. Arise therefore ye godly men and be doing and the Lord bee with you Let us not doubt but that now may be done which elsewhere all confesse hath beene done But least this vaine scare-crow of an impossibility should hinder and delay the endeavours of Princes Divines and all pious men in this matter I will reckon up those obstacles and impediments which in very deed doe make the Communion betwixt Protestant Churches altogether impossible whence it will appeare that no such thing blocks up the way but that the German Churches even whilst these controversies do depend may enter brotherly Communion betwixt themselves and may wholly observe it when it is entered Therefore the first and greatest obstacle wherewith Churches as yet not agreeing in all Questions of Divinity are hindered from meeting together in one is the usurped Dominion which one challengeth over another or the exercising of any Tyrannicall Jurisdiction For if some one Church will so lord it over the Faith of others that it will acknowledge none for Brethren or receive none into Communion with it self save such as first receive from her Lawes what they should beleeve and speake there is no hope left of making or keeping brotherly Union betwixt such in the differences about opinions whatsoever Seeing that the Holy Scripture forbids us in this sort to make our selvs vassals to any mortall men Our only Master forbids us that we should not in this manner acknowledge earthly masters Lords of our Faith That Church which on those termes is received into Communion with another Church gaines not Peace thereby but enters it selfe into a Covenant of most unjust slavery The Romish Church alone hath arrived at such a height of pride and madnesse as to thrust out all those Churches from the Communion of Saints and curse them to the pit of Hell which refuse to undergo this Antichristian yoke of absolute and blind obedience God of his goodnesse keep this madnesse of the Papists farre from Protestant Churches which if it should prevaile in them it were not lawfull not indeed to hope yea not to wish this Conjunction of Churches which all ought to desire But thankes bee to God it is well known it is most sure that all and every one of the Reformed Churches from their whole hearts abhorre their Antichristian ambition of dominiering Therfore this principall hinderance is removed out of their way which useth to make an everlasting Schisme betwixt those Churches which as yet agree not in all things and with the same Act renders the Union betwixt them in very deed impossible The second obstacle comming between makes the Union and Communion of divers Churches suppose the Saxon and Helvetian impossible as the approving of Idolatrous worship on the one side and detesting it on the other Seeing that in Hosea is well known to all the godly Chap. 4.15 Though Israel play the harlot yet let not Judah offend Come ye not into c. And that of the Apostles And what agreement hath the Temple of God with Idols 2 Cor. 6.16 and almost infinite passages to the same purpose Well spake Tertullian of this matter Idolatry is the principall crime of Mankind and the highest guilt of any age God therefore so severely commanding that we should fly from Idols and all Idolatry though shadowed over with what faire pretences soever that is to be counted morally impossible which cannot be done without some staine of Idolatry grievous offending of Gods Majesty See here the grand and horrible hinderance whereby the Reformed Churches are compelled not without great griefe and horror of mind to remaine out of the Communion of the Romish Church For they so dote on their Idols and enforce them on others to be adored that none can come at least abide in Communion with them except with the same deed he will become a most manifest Idolater If the German Churches could not enter and retaine this holy Communion betwixt themselves but that either they must be tyed to the exercise of an Idolatrous worship or at leastwise bee bound to beleeve and confesse that such a worship is not unlawfull I should not doubt to affirme that such a Communion is impossible which cannot be obtained but on such hard heinous Conditions for we can only doe that which we may doe lawfully as the Lawyers use to speake But here we have that for which we ought againe and againe to give thanks unto God who hath made the Reformed Churches albeit little agreeing in all conclusions of divine knowledge yet unanimously to consent and wonderfully to agree in the condemning and abolishing of all Idolatry If therefore at this very houre the
Protestant Churches desire all to meet in one brotherly Communion not so much as the least spot or staine of Idolatry were to be feared on either side Away therefore with all pretence of Impossibility drawn from this Reason neither let it make mens mindes or endeavours step aside from this so holy a purpose and designe The third and last obstacle whence the Communion of divers Churches betwixt themselves is held impossible is the asserting and defending of some Fundamentall Article necessary to be known and beleeved to the salvation of Christians on the one side which is sound and Catholique and the denying and opposing the same on the other side which is Hereticall For to grow together into one with Hereticks subverting the foundations of the Christian Faith is to start off from Christ the Foundation of the Christian Church Concerning this hinderance because it is a matter of greatest moment we must dispute somewhat more largely Therefore in the first place I conceive that is to be counted a Fundamentall Article which through the will of God revealing it to the attaining of Salvation and eternall happinesse is so necessary to be known and beleeved that from the Ignorance and much more from the opposing thereof men runne the manifest hazard of losing eternall Life This care and charge lyes not upon the Divines of our age that they should forge new and fundamentall Articles of the Catholique Faith for Christian people That which was not Fundamentall in the times of the Apostles and Primitive Church cannot with all our Affirmings wranglings and Cursings become Fundamentall These first Beleevables which we have gathered and brought together out of the whole body of the Scriptures into the Apostles Creed Epist 57. ad Dardan makes up that Rule of Fundamentall Faith which Auâ—ustine cals common to small and great and determines that it must be maintained of all with Perseverance whereof Hilary almost to the same purpose It is most safe for us to retaine that first and sole Evangelicall Faith confessed and understood in Baptisme Ad Constan August And I think the Apostle had an eye to these Fundamentall Articles when he calls Titus Titus 14. mine owne son after the common Faith This common faith comprised in the Apostles Creed proposeth to all Christians to beleeve the admirable workmanship of all Creatures made of nothing the unsearchable Mystery of the Trinity which is to be adored the benefit of Christ Incarnated Suffering Rising againe Glorified bestowed on miserable sinners and those things which flow from thence the Redemption of mankinde the Sanctification of Gods peculiar people the Communion of the Saints betwixt themselves the forgivenes of sinnes the Resurrection of the bodyes and the Glorification of the faithfull Who so believeth all things which we have contained in this short Creed and endeavours to lead his life conformable to the precepts of Christ is not to be dashed out of the lift of Christans nor to be driven from the Communion of other Christians members of what Church soever On the other side He that filcheth away or carpeth at any of these Articles though he challengeth to himself the name of Christian is to be driven and kept off from the Communion of those which rightly beleeve yet I acknowledge that besides these Articles many Doctrines are contained in the holy Scriptures out of the holy Scriptures may be deduced by firme consequence which are very profitable to be known and conduce much to proficiency in Divine knowledg but then at last are to be â—eld under the perill of losing Salvation or Communion when they are manifestly declared and understood to be contained in the Scriptures or necessarily to follow out of them In these things if any Church cannot so cleere the truth of her opinion to other Churches as to draw them to the same opinion shee ought to cast off their errors but ought not to cast off brotherly Communion with them because of these errours To these I adde that although some place of Scripture may seem to these Churches to establish a Fundamentall Article seems not unto others yet in this diversity of opinions there is not cause just enough to break off the Communion so be it both sides piously beleeve the same Article and acknowledge it to be cleerly and solidly sounded on other places of holy Scripture Lastly and this also must be added It is neither impossible nor swarving from the duty of good Christians to retain communion with those Churches who seem to us to follow some opinion which truly cannot hold together with a fundamentall Article so be it as in the meane time they professe the same Article and with both armes as we say embrace it For it abhors from the rule of Charity yea from sound reason that any for those Consequences by himselfe neither understood nor granted should be conceived to have denied or rejected a fundamentall Article which he firmly beleeves explicitly affirmes and if need were would Seale and Signe the truth thereof with his own blood More true and favourable is the judgement of a great and peaceable Divine Bucere It is not our part to have respect to that which of it selfe followeth of any opinion but to that which followeth in their consciences who hold that Point which we conceive opposite to a fundamentall Article For even as he that believeth any true Principle doth not presently believe and understand all those things which learned Men by consequences may deduce from the same so he that holds any false opinion doth not instantly hold all those things which those of better sight do perceive to be conjoyned with or â—oâ—lowing after that false opinion It is lawfull therefore to urge such consequences to snatch our brethren from their Errors but odiously to charge them therewith as if they were their own proper Doctrines it is unlawfull How farr this spreads it selfe and how forcible it is to establish brotherly union betwixt Reformed Churches Wise men and lovers of the Peace of the Church may easily observe For if it be granted that Communion onely is impossible that is unlawfull with those Congregations which explicity reject any fundamentall Article or defend an Heresie which stabs the Heart and cuts asunder Communion with Christ himselfe that also will follow that this brotherly Communion which we so much desire betwixt the German Churches may be establishes between Churches which are found and those which are not so well in health between Churches of a more and of a lesse refined Standard Therefore lâ—t those Churches which stick to the foundation depart from those which by Apostacy slide back from it but in the meane time from those which erre in matters of lighter moment neither disjoyn from Christ the fountain of life let them not depart Rom. 14.1 Rom. 15.1 The Apostle commands us to receive the weake in faith not to cast them off Wee that are stronger ought to beare the infirmities of the weake
transubstantiation to be made neither conceive there is made any Locall inclusion in the Bread or any durable conjunction out of the use of the Sacrament yet they grant the Bread to be the Body of Christ in a Sacramentall Vnion and that when the Bread is reached forth thâ— Body of Christ is together present and exhibited No one thing can be more like to another than is the judgement of the Helvetians to the judgement of the Lutherans Yet if any suspect that under this concord of words some Repugnancy of meaning and opinion may lye hid neverthelesse this is to be urged and enquired into whether this Repugnancy be such and of so great moment that it renders the Peace and Unity between Churches impossible and makes the Schisme and disjoynting betwixt them necessary and everlasting I know it seemeth farre otherwise to most learned and solid Divines when they side not to take part and are without the Lists of this discord Now as concerning those controversies of the Omnipresence of the Body of Christ the communication of his properties and others that first may seem to have bred whosoever shall weigh with Judgement what is granted what denyed on both sides shall presently perceive that neither of these nor of those any Fundamentall Article is called into question much lesse opposed or overthrowne For whatsoever was determined of these matters by the Catholique Church in the Creeds and Generall Councells that both sides receive and professe whatsoever was rejected and condemned that both alike reject and abhorre but that sometimes one Party should endeavour to draw the other by the small cords of consequences into the dirt of filthy Heresies is not a thing so much to be admired as to be bemoaned We all know the custome of angry disputants especially after they have begun to be throughly hot with long contending Also we have briefly touched before what is to be conceived of Heresies which are charged on others by consequences not at all granted or understood For the present this one thing may suffice to demonstrate the possibility of brotherly communion That on neither side any doctrine which is point blanck contrary to a Foundation of Faith Devoratoâ—rium Salutis or to use Tertullians word such as swallows up and devours Salvation is explicitly defended yea those whiâ—h are such are all cleerely and explicitly condemned on both sides If there be any other new controversies bred betwixt the Churches a-about Predestination Freewill and the like They can with no colour be pretended for the hindering of the Churches communion For in all these this one thing alone belongs to the Catholick and Fundamentall Faith That the free Grace of God in predestinating miserable men in conversion of sinners in setting free of mens wils Lastly in perseverance and Salvation of the Elect be so fully acknowledged that whatsoever he doth to the attaining of the state of Grace or Glory or whatsoever is done by men in reference hitherto that wholly be given to God and granted to Gods speciall grace and mercy On the other side whatsoever pertaines to the corruption of mans nature whatsoever to his obstinacy in sin whatsoever to the viciousnesse and servitude of Frâ—ewill Lastly whatsoever draws miserable mortals to damnation and tumbles them headlong into Hell that we impute all this to our selves and our owne demerits and command it distance to be farre off from God himselfe Whilest these things remaine fixed and immoveable as indeed they doe remaine although in the doctrines built upon the Foundation they have divers manners of conceiving and formes of speaking yea although they follow different opinions such errours are not so deadly that for their sakes a deadly hatred should be hatched or that a perpetuall Schism ought to be norished betwixt the churches If therfore this once be agreed on betwixt Divines that their strifes neither were nor are about any fundamentall Articles and things altogether necessary to be known to Salvation with all it will appeare That it is not impossible that Union and Communion betwixt the Churches be renewed that this pernicious Schisme be forthwith taken away and a blessed Peace for the time to come be holily preserved betwixt the German Churches Now it follows in the next place since we perceive this union is possible that we consider Whether Princes Doctors and even all Christian people be not tyed by vertue of Gods command and their own bounden duty every one for his own part to endeavour that this Brotherly Communion as soone as conveniently it may be be established between the Churches In the first place that of Paul mentioned by us in the beginning seems to intimate that we are all bound to this If it be possible and as much as in you lyeth have Peace with all men If a Civill and outward Peace is to be kept with so great desire betwixt all men without doubt the Spirituall and Ecclesiasticall Communion betwixt Christians is to be procured and cherished with farre greater Enâ—eavours Where therefore no unconquerable impossibility hinders on the part of the thing to be done mans Will cannot be excused which herein neglects or refuses is either lazy or perverse to obey the commandement of God nor is there cause why any should pretend that the differences of repugnant opinions cannot as yet be reconciled If in the meane time the Schisms of the Churches may bee taken away as out of doubt they may I had rather a Milstone were tyed about my neck and I cast into the depth of the Sea than that I would hinder a work so acceptable to God so necessary to the avoyding of scandals or not with all my mind and might further and advance the same Hither it may be added that all have need to confesse that true and genuine charity is no lesse necessary to Salvation for all Churches and members of Christian Churches than the true and entire profession of sound and saving Faith For by this badge our Lord and Saviour Jesus Christ would have his true Disciples distinguished and discerned Joh. 13.35 from those that are false and counterfeit By this all shall know that you are my Disciples if yee love one another Now I leave it to be decided of every mans conscience what charity at last that is which permits Christian Churches on no just cause of refusall mutually to deny the right hands of fellowship and eternally to detest the making of an Union betwixt them Is it not enough for us to depart from the Hay and Stubble that is the errours of other Churches except also by making a voluntary rent we depart from the Churches themselves which never as yet departed from Christ Besides I seeme to my selfe to have observed both those that embrace the Zwinglian and Lutheran doctrine as they use to call it on both sides to acknowledge that the Churches whether they maintaine that or this doctrine remaine the true Churches of Christ or the true members of the
and establishing of cleere Articles of the Christian Faith against Hereticks than for the discussing and defining of hard and controversies which are not necessary at all Let us return therefore to that peaceable and Brotherly conference which we lately commended which if it be appointed with that minde and mannaged in that manner it ought we are in great hope very shortly to see an happy agreement of the German Churches This therefore ought first to be setled in the minde of all who are entertained in the Conference that they are not called together that as adversaries they should contend but that as Brethren they should seek and follow all lawfull wayes to establish Peace For if they themselves betwixt themselves saw one another and thinke they must revy contentions they will never perswade Union and Peace betwixt the Churches at variance Therefore let them not so much as offer to enter into the Labyrinths of the wonted disputations but let them aime and direct their meeting to this one marke that they may shew their Churches that there is no cause just enough why they should refuse mutuall Union and so long abhorre from joyning their right-hand of Brotherhood That this may be done let it be stated and determined in the first place concerning every controversie what of old was defined by the Suffrages of the Catholique Church and under the paine of a curse was to be believed of all For about things most Fundamentall there may arise some questions and Problems noâ— at all Fundamentall and which the ancient Fathers if they had been moved in their age would never have offered to have defined within the pâ—rill either of raysing or continuing a Schisme betwixt the Churches For instance That God is one in Essence three in Persons distinguished betwixt themâ—eâ—ves that the Sonne is begotten of the Father that the holy Spirit is the Spirit of the Father and the Sonne that these three Persons are Coeternall and Coequall All these are deservedly determined ranked amongst the Fundamentall Articles Now if any should contend that all those things which are disputed of the Schoolemen of the Manner of Proceeding and Begetting are also Fundamentall and necessary to be determined on one side verily he by this his rash Judgement would gaine no favour with Christ or Christs Churches So also That our Lord Jesus Christ is God and Man and hath in one Person the Humane and D vine nature inseparably united together and that we owe our Salvation to God incarnated is a most solid Foundation of our Catholique and saving Faith Notwithstanding whatsoever may be asked and disputed of the unutterable manner of this Union whatsoever of the manner of the Corporall presence in the Holy Supper whatsoever of the properties communicated to the humane nature by the vertue of the Union or of the Operations of the humane nature depending on this Union it doth not presently belong to Fundamentall Faith but to skill in Divinity and perchance not to that neither but sometimes to the curiosity of Divines Let this therefore be the first and chiefe care of the Divines at the conference accurately to distinguish and sever Fundamentalls from those which are not Fundamentall neither to take it for granted that whatsoever seemes to touch and border on a Fundamentall Article is presently Fundamentall After they have agreed on these things care must be taken that these fundamentals be expressed in few cleer words and be propounded to be established with the common consent of the Churches De anima Certa semper sunt in paucis Those things that are certaine are ever comprised in few words saith Tertullian And whatsoever necessary is to be known to the Salvation of Christians whatsoever makes men better or more blessed is set in open veiw Here is no place for subtill distinctions which onely a quick sighted Eagle or some Epidaurian Serpent can perceive and discerne no place for the fringes of long explication or penthouses which we often see jetting out not so much to build up Christians in Fundamentall Faith as for the enlarging of the Doctors opinions Lastly no place for Metaphysicall formalities and abstracted notions which may trouble the heads of the learned and deterre the mindes of the unlearned from the Catholique Faith it selfe but neither bow the hearts of these or those to the embracing of the Faith of Fundamentall Articles But now when those things which belong to the Fundamentall and common Faith of the Churches are comprised in few words and plaine but sound formes of speeches and those set aside and left alone which are not as yet agreed on It follows in the next place that all peaceable Divines endeavour to make all throughly to be perswaded of this That we must no longer sight in hostile manner with the danger of the Churches losse of Peace and scandall of Schisme for those things whereof Christian people may be ignorant without fault or losse of Salvation How wholsome and necessary this Counsell is the rashnesse and contrary practice of the Roman Church doth easily prove For whilest they not at all content with the Articles of the Apostles or Nicene Creed endeavour to thrust upon the Christian world new Articles of the Conventicle of Trent Epist ad Stephan ad Jubajaâ— prefa ad Concil Carthag they have left the everlasting matter of an everlasting Schisme betwixt the Churches How more advisedly did Cyprian that most holy Martyr and most learned Father of his age who professes that he would offer violence to none for difference in opinions or violate the Lords Peace with his Colleagues or remove any man from the right of Communion because he was otherwise minded than himselfe With which Christian charity and gentlenesse erring Cyprian deserved better of Gods Church than Stephen Bishop of Rome being in the right opinion and rending the Churches as much as lay in his power with his Schismaticall spirit Relying on the Example of this most holy Martyr and on the judgement of Augustine in this matter I doubt not to affirm that those Doctors amongst the Dutch Churches which are deceived Vide Aug. de Bapt. l. 2. cap. 5. and yet are ready to retaine Brotherly Communion with others are held more excused from Schisme before God than they who maintaine the true opinions in those controversies and in the mean time disdaine to hold Brotherly Communion with other Churches desiring the same Consent therefore being had in Fundamentalls although the Doctors cannot fully and perfectly agree in other things yet in this let them all agree that with one mouth and heart they cry out together to God Nulla salus bello pacem te poscimus omnes In war no safty Peace we all desire thee But if any here should demand what must be done with those controversies which cannot be composed least by occasion of these the Peace and Union of the Church may either be hindered or troubled and broken againe after once it is made
Churches of Christ If ye be founded upon the Rock of Rome ye be living and pretious stones if not only spongy and hollow ones If ye acknowledge the Pope of Rome Head of the Churches ye are the true and living members of the holy Catholique Church if otherwise ye are dead and rotten carkasses of Churches Lastly if ye imbrace the Pope for your Husband ye are chast and true-borne Churches if otherwise ye are adulterous and to be accursed to the pit of Hell So the Romanists We can patiently take these taunts and wrongs from their hands who dreame that our Churches are rent from the true Foundation because they refuse to joyne with a false But verily if any Protestant Church which dares not deny but that another is built on Christ should dare notwithstanding to cut the same off as a rotten member and cast it off from all brotherly Communion this were to offer an affront to Christ himselfe and to do an injury to the Brethren both of us and Christ That therefore we may know with what Churches it is meet for us to retaine Brotherly Communion we ought to know what Churches are to be accounted to have and to hold true and saving Union with this their Foundation We deny not but that amongst the Churches which cleave to this only Foundation some may be fastened firmer and nearer than others amongst the Churches quickened by this Head and Root some may draw more plentifull sense and sap than others but we ought not because of the severall degrees of Knowledge and Grace to separate our selves from Brotherly Communion with those whom we may and ought to hope as yet to remaine conjoyned with their saving Foundation As touching single Persons God alone who searcheth the Heart can know who have an inward spirituall and lively conjunction with this saving Foundation But concerning whole Churches so far as it is lawfull for men to know and judge whether or no they be savingly coupled to the Foundation it may be judged and determined by the works which can and use dayly to be exercised by them For those Churches wherin those Acts are performed whereby men may be united to Christ remaine in him and by him be brought to eternall life none can affirme or will imagine that such are estranged or pluckt asunder from this the only Foundation of mans Salvation That we may now begin from Infants In all Reformed Churches Baptisme is administred in the Name of the most holy Trinity by benefit wherof such are grafted into Christ and rightly coupled to this their Foundation For as for these Infants who cannot by any Act of their own apply themselves to the Foundation the holy Spirit vouchsafeth by the Laver of Regeneration to frame apply the Foundation to them But of those who are capable of Reason and can use the Freedome of their own will 't is expected and required from them that they bring divers Acts both of their Understanding and Will to the making and keeping of their due Union with Christ Amongst which these foure are accounted the Principall to which all others may easily bee reduced First on the part of the Understanding there is required an Act of knowing all those things concerning God and Christ without which no saving Union can be established betwixt us and Christ nor free Reconciliation betwixt us and God the Father To which purpose those words of our Saviour seem to tend This is eternall Life that they might know thee the only true God Ioh. 17.3 and Jesus Christ whom thou hast sent If there be any Congregations of men which as yet have not attained to this measure of saving Knowledge we confesse such to be alienated from the life of God Ephe. 4.18 2.12 13. through the Ignorance that is in them and that because of the blindnesse of their hearts as we are taught by the Apostle But there is none of the Protestant Churches blinded with such dark Ignorance but that the Christians therein may know God and Christ so far as is sufficient to Salvation if they assent to the Truth Preached amongst them Secondly besides this speculative Knowledge of God and Christ there is also required an Act of beleeving that is Practically with Assurance to rely on Christ being knowne We grant therefore that those Churches or Companies of men met in one body of a Congregation however they may put on and pretend the Name of Christian yet to have no entercourse nor society with Christ the Foundation amongst whom Christ is not so preached nor acknowledged that men may rely on him with a lively and justifying Faith Such are those which dissolve the Hypostaticall Union of two Natures in Christ the Mediatour without which we can neither have nor hope for a saving conjunction with Christ and God the Father But in all the Reformed Churches Christ God and Man is so Preached that there is no doubt to be made but numberlesse soules embrace him with a true lively and justifying Faith They are therfore and do remaine conjoyned to this Foundation under that very formall conception wherein Christ the Foundation of mans Salvation may bee conjoyned to men to conferre Grace and Life upon them Thirdly on the part of the Will it is required of all that would not be parted from this their Foundation that they practise a dayly exercise of Repentance without which it must needes come to passe that our dayly sins must divide and separate us from God and Christ to our eternall destruction On the other side where this constant practice of Repentance comes betwixt we remaine founded in Christ reconciled to God and ordained to happinesse Wherefore in what Church soever the Gospell is so preached and the Foundation of mans Salvation is so setled and established that it is to be hoped that Christians taught by it and living in it by beleeving and repenting may obtaine forgivenesse of their sins and everlasting life we ought to pronounce and conceive of that Church that it is truly conjoyned and remaines firmly coupled to Christ the Author Fountaine and Foundation of Grace and Salvation Fourthly besides this Practice of Repentance that this our conjunction with the foundation may be the more sure and evident the unfeigned desire and endeavour of Obedience and a new Life flowing from Faith and Love of Christ is required If the Act of Obeying be wanting there wants the Act of Beleeving and Loving there wants all hope of conjoyning such with Christ For what Christ said Ioh. 14.15 If you love mee keep my Commandements was all one as if he had said If you be conjoyned to me keep my Commandements Gal. 6.15 and 5.6 Because In Christ neither Circumcision availeth any thing nor Vncircumcision but Faith which worketh by Love What Churches then soever of the Protestants stand in this condition that men in them are enlightned to know God and Christ are furthered to beleeve in him are turned away from their sins
the Lords Supper this is a Fundamentall Doctrine That it must bee celebrated in bread and wine that therein the memory of Christs Passion is ever to be renewed that Christians in that Sacrament have not only an empty 1 Cor. 10.6 or shadowy representation of Christ crucified but do truly really and savingly partake of the body of Christ Hee that beleeves all things soundly and sufficiently embraceth the Fundamentall Doctrine of this Sacrament to the sucking of Grace out of it Although those difficult questions tossed and tumbled betwixt Divines about the manner of the Presence and eating of Christ never came into his head much lesse did he give his consent to one side or other To this threefold kind of Fundamentals Whereof the first is seen in the Creed The second in the Commandements The third in the Sacraments of Baptisme and the Lords Supper We may adde a fourth contained in the Lords Prayer For seeing invocation or Prayer is a duty belonging to the worship of God absolutely necessary for the obtaining of Grace and Salvation it must needs have certaine fundamentals which being unknowne or slighted it becomes of no moment but is effectuall if they be retained and observed This is a fundamentall point God alone is to be invoked by Religious Prayer he is to be called upon through his Son our Mediator trusting on whom we call him Our Father He is to bee Prayed unto for all good things wee want but chiefly for Grace Pardon and Glory which we most stand in need of Lastly he is to bee prayed unto in Faith Charity and a good Conscience He that contradicts these things is a slat Heretique and perverts the fundamentals in the duty of Prayer That these foure things which wee have touched are alone to be accounted Fundamentals of the Christian Religion seemes to me plainly to appeare out of the practice of the Apostles themselvs and Primitive Church well known unto all For they have judged no particular Church to have cast away the Fundamentall points of saving Faith or to have fallen off from the Communion of the Catholique Church who holily professe the faith in the Creed and obedience to the Commandements who administred the Sacraments according to Christs Institution and called upon God in the Name of Christ For they conceived them to deserve an admonition for their errors of lighter moment but would therefore cut off no particular Churches Chap. 8 called by the Name of Christ from the body of the Catholique Church CHAP. VIII That Brotherly Communion is to be kept betwixt the Protestant Churches is proved by Reasons drawne from the Communion which they have in Jesus Christ the only Personall Foundation FORASMUCH as this one thing is the greatest hinderance of setling agreement betwixt Protestant Churches that some learned and godly men conceive that such a Brotherly agreement and Communion is altogether unlawfull we to our ability shall endeavour to shew that this Communion of particular Churches amongst themselves is not only lawfull but acceptable to God and necessary to themselves For the proving whereof long since wee have laid our foundations in those things which were largely discussed concerning the personall Foundation and the foundations Ministeriall and Doctrinall This one thing remaines that we call our Reasons which are scattered and dispersed thorough this whole discourse to come in to their colours that they may present themselves at one view We will begin as it is fit from those Reasons which flow from the consideration of that one foundation Jesus Christ our Saviour to whom all dostick and from whome all Good Temporall Spirituall and Eternall is derived to all Reformed Churches With those Churches it is fitting to retaine Brotherly Communion Reason 1 which we will not deny but that they retaine Conjunction and Communion with Christ the Head and Foundation of the holy Catholique Church Yea except we will yeeld and confesse our selves to bee estranged from the body of Christ we cannot but be their Brethren who are esteemed to hold brotherly Communion with Christ our elder Brother For the band of holy Brotherhood betwixt the Churches themselves cannot be broken at mens pleasures except they be also broken betwixt them and Christ who is the head of all Churches If the Saxon count the Helvetian or Helvetian the Saxon Churches so alienated and torne asunder from Christ by their errors that they are neither founded in Christ nor by Christ the Elder Brother taken into the brotherly society of fellow-members then they may pretend some reason why they renounce communion with them But if in no wise they dare affirme this wee cannot have just cause to disclaime Brotherly Communion with those whom Christ himselfe blusheth not to owne and call his Brethren August Epist 162. It was the peevish frowardnesse of the Donatists neither to receive from other Churches any letters importing a Communion nor to acknowledge any right of Brotherhood with them But in the meane time what did the Orthodox Churches Out of Augustine wee may learne it in whome wee read That the Donatists angry for this thing Contra Donat post Coll. cap. 35 were notwithstanding by the Orthodox acknowledged for Brethren The same also appeares out of Optatus Milevitanus who thought That the name of Brotherhood was not to be denied unto them Yea De schism Donat. lib. 1. in initio lib 4. in initio thought it an impious act to suppresse or conceale the name of Brethren Either therefore it must be justified that some Protestant Churches have lost their conjunction with Christ the Foundation of the Church and forfeited their Brotherly Communion with Christ their Elder Brother or else we must not depart from Brotherly Society with them In the second place wee argue from most certain Signes and Markes 2. Reason whence we may and ought to be perswaded that this or that Church is conjoyned to Christ the corner stone for from the same notes we may conclude that other Churches are bound and obliged not to separate themselves from the same They therefore which want not the knowledge of God and Christ necessary to eternall life who have true Faith true Repentance and true Endeavour after a New life and holy obedience to such we ought to grant that they enjoy a saving conjunction with Christ their foundation But none for ought I know as yet is found which hath given this bloody Sentence That in this or that Protestant Church there is not so much knowledge of God and Christ as sufficeth to Salvation That there is not in it the ordinary Justification of Christians by Faith That there is not the earnest exercise of Repentance and endeavour after New Life But if all these things agree to all Protestant Churches it is manifest that they remaine conjoyned with their Head and Foundation not lesse manifest that they have inward Brotherly Communion and ought to have outward with all the members of Christ Rom. 12.5 For we being
no other Originall and obstinate persisting in a Schisme but brotherly hatred Most sure it is that the proper duties of Charity cannot appeare and shew themselves in these differences of the Protestant Churches I appeale to the Apostle himselfe for my witnesse Rom. 12.9 10 11 Ioh. 13.35 1 Ioh. 3.14 1 Cor. 13.1 2. c. 1 Cor. 13.5 6 7 c. If we grant those Churches which wee conceive somewhat to erre in the Faith yet to be sanctified and preserved in Christ the foundation of the Church our Faith though something the sounder Chap. 9 will little availe us August de Bapt. contr Denat lib. 1 cap. 8. if our Charity be wanting towards all the Saints For saving Faith cannot bee unlesse conjoyned with Charity or Brotherly love as the Scriptures every where doe witnesse For what shall a mans sound Faith profit him where the soundnesse of his Charity is baned with the deadly wound of Schisme CHAP. IX That Brotherly Communion betwixt the Protestant Churches is not to be broken off for their divers opinions about questions in Controversy is proved by Arguments drawn from the want of lawfull power in Ministers to cause such a breach or dissolution NONE can be ignorant but that at the first the very Doctors and Ministers of the Churches were the chiefe yea the sole Authours of this Separation which we so desire may be taken away For it is not to be doubted but they alone are the hinderance why the Reformed Churches though by wofull experience they have found the numberlesse discommodities of this long lasting dissention yet they will not amongst themselves renew the Charter of their Brotherly Communion For if it seemed good to their Doctors to give each to other the right hands of brotherly fellowship in this selfe same houre we should see the Churches mutually embracing one another Therefore let us see whether they have done or now doe rightly who either have perswaded that the bands of Brotherly Communion betwixt the Protestant Churches should be broken or earnestly maintaine that for the present they ought not to be renewed againe We are of the contrary opinion being induced thereunto by these Arguments It is not in the power of the Ministers of any particular Church Reas 1 to separate or cut off another particular Church from the brotherly Communion which it hath with the Catholique therefore neither from that which it hath with any part of the Catholique Church and by the same reason not from the brotherly Communion which it ought to have with it selfe unlesse she will confesse her selfe to be no part of the Catholique Church The truth of the Antecedent seems therefore plaine to me because all just and lawfull seperation of every member from its body Catholique ought to leane and rely on the authority of the Catholique Church for one member hath not this judiciary power over another It is a known Rule of Lawyers A sentence given by him that is not his Judge is voyd in Law But particular Churches are not the Judges of private persons living in forreign churches how much lesse then over the Churches themselves If therefore any Church should pronounce another to be disjoynted from the Communion with the Catholique Her sentence were to be sleighted and contemned as of a Judge that presumed to make laws out of the bounds of his owne Jurisdiction But perchance they who easily grant the Antecedent of our Argument will yet doubt of the Consequent and set downe that one part of the Catholique Church may cast off another part thereof that is one particular Church may separate another particular Church from Brotherly Communion with her selfe by the power of her own private sentence and authority I deny that any particular Church hath any lawfull power to dissolve Christian Brotherhood with any other except so farre forth as the separation rely on the Authority of the Catholique Church which one claspes and containes within her embraces the Churches of all Nations Now this separation relyes on this authority so often as it is made for those points which are so established by the judgement of the Catholique Church that they are to bee counted shut out from the cōmunion of faithfull Christians who are known to oppose or deny them Trusting on this authority we justly deny brotherly Communion to those Churches which falsely and equivocally are entitled with the name of Christ who with joy and jeering hisse out the Divinity of Christ Who carpe at the mystery of the Trinity which is to be adored or with sacrilegious boldnesse overthrow any foundation of the Christian Faith For all these things have been passed for things judged on and that by the well known and famous authority of the Apostolike and Catholike Church But this separation is not made rightly nor according to the custome of the Catholike Church as often as one particular Church shall deny Brotherly Communion to another for dissenting from them in questions newly risen and never determined on one side or other by the authority of the Catholike Church as points of the Catholike Faith For no Church can at its own pleasure breake off the Band of Brotherly Communion by which all the members of the Catholike Church are coupled together with any particular Church but that with the selfe same Deed shee divides her selfe from the body of the Catholike Church in which those members can have no being which have lost their due joynting and Union with their fellow members We will conclude this argument with the Testimony of Augustine who every where teacheth Tom. 3. de side ad Petr. Diac. cap. 43. that this Separation of the good from the evill being within the Catholike Church is unlawfull and they which endeavour to pluck other members from the joynting of the body doe rather separate themselves from the Vnity of Christ Tom. 4. de side oper cap. 4 5. Lastly it nothing hurteth or hindereth those that are good that they abide still in Vnity and participation of the Sacraments with those whose Deeds they disallow Neither with those whose opinions they cannot approve For if we will beleeve the same Augustine they cannot be excused of unlawfull presumption who too much loving their own judgement arrive at such an height of boldnesse as to cut off Communion with others Tom. 7. de Bant. contra Don. For they neither ought nor can be cut off from communion with particular Churches which remaine conjoyned with the Catholike Church Particular Churches ought not in our age Reas 2 to challenge that to themselves which none ever durst to do in the time of the Apostles The Ministers of the Churches ought not to urge that which the Apostles themselves durst never perswade to be done But that one particular Church should renounce all Brotherly communion with another is a thing altogether unheard off wholy swerving from the prudence and practice of the Apostles Amongst the seven Churches to which S. John wrote
Foundation of Religion Catholike Faith But if we should let the matter run on so long till all the controverted Problemes betwixt Protestants bee counted Fundamentall long since they have grown to too numerous hereafter they may grow to an almost numberlesse multitude For this solemne course and practice is observed of many that what they themselves have added to any Fundamentall Axiom as over weight and what they beleeve to be a consequence of the same this they presently require of all to be counted in the number of Fundamentalls If we grant to any particular Churches or to their Doctors this power of creating and multiplying Fundamentalls all hope is past of the certainty of the Catholike Faith all hope is gone of the Brotherly communion of the Catholike Church The mad error of the Church of Rome may confirme the Truth of our opinion who by stuffing a medley of uncertain opinions into the Creed of Trent by the same deed did both shake the immoveable certainty of the Catholike Faith and the Union of the Catholike Chuch so much desired of all we ought not therefore to mingle controversies lately born betwixt us with the foundations of Catholike Faith which are few and published by the preaching of the Apostles through the Christian world and received by the joynt consent of Christians In the last place that these things whereabout we contend Reas 6 were never counted in the number of Fundamentalls plainly appeares out of the very Augustane confession penned by Ph. Melancthon and approved and commended by Luther It is not likely that the Authors of so solemne a confession would have omitted any Fundamentall Doctrine of the Christian Faith without the knowledge and beleife whereof Salvation could not be attained by Christ Jesus But in this confession none of those points doe appeare about which so fierce a strife hath been been maintained betwixt the Helvetian and Saxon Churches In the third Articles of the Union of the two Natures in Christ in the tenth Article of the presence of the Body and Bloud of Christ in the Lords Supper they have established nothing which is not approved by the consent of all the Protestants And if we should run over the rest of the Articles we shall finde very few things after the last correction of which there is any dissenting betwixt the Protestant Churches nothing of so great moment that it should bring in a Schisme into the Church But grant some things to be in this confession to which other Churches cannot afford their consent it sufficeth to the retaining of Peace that they consent in all things necessary to be known for the Salvation of Christians For the confessions of particular Churches are not streitned to fundamentals alone but sometimes are extended to the declaring of their judgement of all heads of Divinity as they conceive it expedient for the Aedification of their people in Truth and Piety Therefore their errour is not to be born with who what ever they finde in their confessions will have it counted so fundamentall that they feare not to ranke those forreign Churches which in all and every thing will not admit the same to be the Rule of saving Faith among damned Hereticks overthrowers of the Foundation in a word amongst wicked men estranged from the holy brotherhood of good Christians Nothing could be done or thought of more injurious For if we weigh the confessions or disputes of all Reformed Churches and place on one side those things wherein they exactly agree and set on the other side those things which are in controversie wee shall perceive that the former out of the very Nature and Quality of the points themselves belong to the foundations of Faith and Piety the later either to the no wise necessary speculations of subtile braines or if they have any soliditie in them to the true inferences of the more skilfull Divines out of well grounded Propositions But those things which in this manner are built upon the foundation are not to be made equall with the fundamentalls themselves nor are they to bee accounted to erre in fundamentalls which swarve somewhat herein from the right line of Truth CHAP. XI Chap. 11 That there is no Controversie betwixt Protestants about Fundamentalls is shewn by instancing in three particular questions which are conceived before all other of greatest moment to the disjoynting of Churches BEFORE wee enter into this dispute wee must premise this firme and unmoveable rule That Christian Churches are not to be disjoynted which agree in all things necessary to be known or done to the Salvation of Christian men For no Authority lyes in one particular Church to make enquiry into others or office to compell other particular Churches to the rule of their owne confessions or power to dissolve the bands of brotherly Unity betwixt their owne and other Churches whatsoever which consent in the same common Faith that is in fundamentalls and the saving Articles of the Christian Religion Let us see therefore whether the Protestants agree so farre forth and let us take example only from those three controversies Of the Presence of the Body and bloud of Christ in the Eucharist Of the Communication of Properties in the person of Christ God and man Of Divine election and preterition according to the good pleasure of the Divine will For if in these questions by occasion whereof mighty surges and billows of contention have been blown up betwixt the Saxon and Helvetian Churches so much bee confessed on both sides as is necessary to know to Salvation All the rest may be left indifferent in the middle or to be disputed of betwixt learned men with peaceable mindes the brotherly Communion betweene Churches being no whit broken or torne a pieces Wee will begin from that which gave beginning to all the rest namely from the Presence of the Body of Christ in the Lords Supper and the eating of the same First of all nothing can be conceived fundamentall which is not by joint consent admitted by or received on both sides This is Fundamentall That the Body and Bloud of Christ are so truly present in the Administration of the Sacrament that Communicants may partake of them so as to draw life from thence and they may justly be condemned who so receive Bread and Wine as that withall they receive not the Flesh and Bloud of Christ to the Salvation of their Soules Hospin ad annum 1544. p. 191 Of this there is no dissention For Bucer grants That the Body of the Lord in the Eucharist is truly present and partaken off An annum 1540. p. 178 Calvin saith Wee all confesse with one mouth that we when we receive the Sacrament by Faith according to the Lords institution In Cons Mompelg p. 66. are made truly partakers of the Substance of the Body of Christ Beza saith we deny not the Body of Christ to be truly present to bee truly given and received I passe by the rest because no
employ their Armes and use their strength that they pluck not asunder the Churches themselves with a dangerous Schisme The Authors of our English Confession in the XVII Article where Predestination is handled would not so much as in a word touch upon the other Question of Reprobation both because of the uselesse speculations which mens curiositie would extract thence as also because out of the Doctrine of Predestination well grounded so much may easily be gathered as is necessary or profitable to know or hold of Reprobation But neither for this thing is there cause to dissolve the Brotherly Union betwixt Protestants All grant and agree that these Propositions are most true That the Act of Reprobation in God as that of Election is from Eternity That none is Reprobated from Eternity which might not be Reprobated without all Cruelty or Injustice That no one was fore-damned of God from Eternitie whom he from Eternitie did not foresee wrapt up in the guilt of damnation That no one shall in time be damned but through the most just merit of his owne corruption and impiety That the Originall and cause of all Evills which drownes Reprobates in perdition is not found in God Reprobating but in the Reprobates themselves That this Eternall Reprobation cannot appeare to any particular Person unlesse out of the fruits most worthy of damnation which he brings forth and loves to bring forth to the end of his life That there is no single Person which may not attaine Eternall Life by Repenting Beleeving and Persevering according to the Tenor of the Covenant of the Gospell That there is no such Decree of God by which Reprobates should be forced and necessitated to sinne and perish But alwayes they perish by their own voluntary unbeliefe and impiety free and not constrained It appeared lately in the Conference of Lipsigh that there is an agreement in all these Points If there be any other things remaining they are rather Controversies about words than about matter rather discords about subtile Speculations than fundamentall Articles Such are those which are disputed betwixt Schoolmen of the Signification of the very words namely Predestination and Reprobation of the Imaginary order of Priority and Posteriority betwixt the Eternall Acts of Predestinating and Fore-knowing of the unsearchable manner of Divine working about all humane Actions whether good or bad of the necessitie or Contingency of all things which from Eternity were predestinated or fore-knowne of God In such perplexed Controversies it cannot bee but contradictions must arise oftentimes betwixt Disputants Yet brotherly Concord may be made up and maintained betwixt the Churches themselves as anciently it was preserved betwixt the African and Latine Churches Their Doctors in the mean time being of different opinions in the weighty Question of Baptizing of Hereticks Vid. Cypr. Epist ad Jubaiannum Et in sent Episc de de Heret Bapt. To close up all in a word Those Churches falsly so called may be forsaken which possesse not the Foundation of the Apostles preaching But true Churches ought not to be deserted and pluckt asunder from others for the Errors of particular Doctors because the Faith of Churches leanes not upon the names or writings of single Persons CHAP. XII Some Objections wherewith some Learned Divines have been moved to breake off the Communion betwixt Protestant Churches are answered TRuly it is to be bemoaned That some so far abhorre from the Brotherly Communion of Protestants betwixt themselves that they charge this very thing as a fault upon peaceable Divines that they will not suffer that these Controversies which are handled betwixt Learned men ought to break off the Bands of holy Brotherhood betwixt the Churches themselves But let us weigh what Reasons they chiefly rely on who contend that this disjoynting of Churches is absolutely necessary No Communion is to be retained with those Churches which embrace Arg. 1 and with obstinacy defend corruptions of Doctrine intrenching on the Glory and repugnant to the Word of God but the Lutherans thinke that this is done in many points by the Calvinists and on the other side the Calvinists complaine that the same is done by the Lutherans Therefore it is not lawfull for these Churches which are ill distinguished by the names of Luther and Calvin to retaine Brotherly Communion amongst themselves The major Proposition they conceive well founded in that most true Maxime That all things which we doe are to be referred to the Glory of God 1 Cor. 10.31 The minor they account themselves to have proved by running over all these heads of Doctrine whereabout they contend for the Divines on both sides doe presume that their Opinions doe ever make to the illustration of Gods Glory and that the contrary alwayes obscures it None denie Answ but that in all our actions we must level at the Glory of GOd and it must also be confessed that this is the nature of sin and false Doctrine that alwaies of it selfe it is of force to impaire the Glory of God in some part But that to me seems weak and unfound which both sides presume upon as on a thing to be granted and not at all to be denyed Namely that it tendeth to the Glory of God for us to renounce Brotherly cōmunion with those Churches wherein Doctrines are defended in some manner and degree crossing the glory of God Those things which so shake the Glory of God that they suffer not at all those which are erroneous in them to have saving Communion with God and Christ neither doe they suffer Orthodox Christians to retaine Brotherly Communion with them But those things which in some measure are repugnant to the truth of the Scriptures and glory of God but yet doe not destroy the said Communion can in no wise afford to any particular Church just cause of departing and dividing it selfe from another for this is the very selfe same fault which the Ancients endeavored to render odious to all under the infamous name of Schisme But that also may be added that the Churches which are in the right doe well enough discharge their dutyes when they provide and take care that their owne People be not intangled in the errors of others when they endeavor with all gentlenesse to reduce the wandring Churches into the way of Truth But when they depart from the Communion and Brotherly Unity of the Church from which Christ hitherto hath not departed they defend not but grievously wound the glory of God and Christ by this their separation Lastly when the far greater part of particular Churches consists not of learned Doctors but of simple people it cannot truly be affirmed that they understand the Errours propagated by the learned much lesse that they stick to them least of all that they stick to them with obstinacy and wilfulnesse Therefore under pretence of these the bands of Christian Brotherhood are not to be broken betwixt whole Churches For Jerusalem is built as a city which is at unity in
AN EXHORTATION TO BROTHERLY COMMUNION betwixt the PROTESTANT CHURCHES Written by the Right Reverend Father in God JOHN DAVENANT Bishop of Sarum IN DOMINO CONFIDO LONDON Printed by R. B. for Richard Badger and John Williams and are to be sold at the shop neare S. Dunstane's Church-yard and in S. Paul's Church-yard TO THE COURTEous Reader and desirous of Peace Grace and Peace in CHRIST JESUS SOme yeares since wee privatly imparted to JOHN DURAEUS a man learned godly and most desirous of the Churches Peace our advice of procuring Peace betwixt the Protestants He thought fit to print our Opinion delivered in a Letter and to present it to the view of the World After the publishing whereof the same DURAEUS and also other most worthy men were instant and did presse me with much earnestnesse that I would somewhat more largely make an inquiry concerning the Fundamentals of the Catholique Faith that it might the better appeare whether or no the Protestants in all these agree amongst themselves For truly and wisely they did conceive that Peace and Vnion could not be made up betwixt them who indite each other as guilty of violating and overturning the Foundation But this they did not so advisedly that they accounted me a man almost spent with old age able to undergo the weight of so hard and heavy an imploiment Therefore I long and often gave the Deniall to some of my friends who desired it and were importunate with me to enter into consideration of this matter and conceived this imployment was to bee committed to none but some Divine flourishing in his health and strength Yet I know not how not long since of its own accord it came into my mind that it would not be amisse if to give my selfe some satisfaction I should a little meditate with my selfe of the question propounded Hence came forth this our Discourse however it be done Which after that out of our Study it had come into the hands of some friends whilst they requested it and I was not unwilling it came abroad into the World But we will not have this Tractate appeare in publike unlesse also accompanied with that other which we formerly sent to DuRAEUS Which we do both for the asfinity of the subject matter which is well nigh the same in both as also because the one reflects mutuall clearnesse on the other Meane time I am not ignorant on how dangerous a rock he toucheth who offereth to define Fundamentall Doctrines or to bound them within certaine limits But it was enough for my purpose with this our sleighter worke to have whetted the industry of others to a more full and acurate explaining of this Matter In the meane time if those our paines may be any ways usefull to Peaceable Divines towards the establishing of Peace betwixt Protestant Churches for my part let them enjoy them who the whilst shall enjoy this comfort that my weake helpe herein hath not been wanting to the Church in distresse Farewell Brethren in Christ and Prince of Peace diligently endeavour to procure the Peace of your own Churches AN EXHORTATION To Brotherly Communion betwixt the Protestant Churches MOST worthy indeed of the consideration of all godly Divines is that Speech of God himselfe in the Prophet Zachary Love the Truth and Peace Zach. 8.19 To which also agreeth that of the Apostle Speake ye the Truth in Love Ephe. 4.15 Wee ought not therefore so farre to tender the Truth that the care of Peace should be wholly neglected nor to be ambitious of such an Unity wherewith the true Faith is forsaken Let the Divines therefore which encounter each other pretend what they please of Religion and Faith they heartily love neither which love not both They desire neither with a godly mind which desire not both For if every Naturall body as Philosophers maintaine no lesse desireth its own Unity than its Being I see no reason why that Spirituall and Mysticall body which we call the Catholique Church should not with equall affection desire its own Unity as being that which if it bee dissolved it cannot really subsist nor so much as in the mind bee conceived Therefore let us burne with a longing desire after Truth as great as possibly may be in godly Catholiques So be it in the meane time we forget not that of Paul Rom. 12.18 If it be possible as much as in you lieth live peaceably with all men I say with all men embrace an outward and civill Peace with all Christians an Inward Ecclesiasticall and Spirituall This is the Will of Christ himselfe This the generall desire of the Christian Church that all that beleeve in Christ may meet and be joyned together in one Body yea in one Heart and Minde These things therefore being thus deservedly are those Peace-making Divines to be praysed of all who lately employed their paines in making a brotherly fellowship betwixt the Protestant Churches For my part would to God for the Common good I might give some advice which may serve to advance so holy a work What I can I will do at your request beloved DURAEUS and I will publiquely produce those things which very lately came into my mind whilst I thought on this matter Therefore in the first place I conceive it must bee considered whether such an Union of the Reformed Churches betwixt themselves be possible by vertue wherof each should count other not only in the place of Friends but Brethren and because of such an Union should mutually receive and returne betwixt themselves all signes effects and offices not only of outward Friendship but of Brotherly and Spirituall Communion For if this most neere Union which we so much desire be impossible Impossibilium nulla est obligatio There is no tye which obligeth men to endeavour after Impossibilities but if it be possible no excuse can be made why so holy a thing so acceptable to God should either bee opposed or delayed any longer Now what I have said that it must bee enquired of in the first place whether such a Communion be possible That ought so to be understood although the beaten Controversies still remaine betwixt the private Doctors of particular Churches which all see and the godly sigh for have so long disquieted the German Churches Although a full and perfect agreement betwixt Divines is to be wished for in all these Controversies yet truly it can scarce be hoped for much lesse effected in one age That so many heads should agree in one opinion But that the Churches may in the meane time notwithstanding these Controversies depend undecided make up betwixt themselves a brotherly and holy Communion may appeare from thence that as oft as the Divines of both sides have begun from their soules to desire and seriously to attempt it so oft and so much have they effected herein as themselves were desirous to effect and without doubt had brought more to passe if their owne want of will had not beene their
and not to please our selves saith the same Apostle That Church pleaseth it selfe too much which scorns and disdaines other Churches as unworthy of her Communion for some weaknesse in their understanding which are found guilty neither of Tyranny Idolatry nor any deadly Heresie Not so the Fathers of the ancient Church whose desire and care in making agreement betwixt particular Churches scattered over the whole world may be observed in the Centurists through every hundred of yeares But that very fitly serveth our purpose which Optatus Milevitanus hath written Lib. 2. c. 7. That the Churches through the whole world by the intercourse of Formall letters might agree in the fellowship of one Communion Now in those formall peaceable or Synodall letters nothing else was contained besides the confession of the Catholike Faith established in the Creeds and briefly explained against Heritiques by the generall consent of the universall Church in the Nicene Calcedonian and other Councels Of infinite other questions which may arise and be canvassed betwixt the private Doctors of dispersed Churches no Church either required or expected a forme of absolute consent from other Churches For if without this the brotherly Communion betwixt particular Churches were adjudged impossible to the cementing and sodering thereof we should not stand in need of Synodall Epistles or briefe formes of confessions but of huge volumes of controversies But if we refuse to learn of the ancient Fathers yet now at last let us learn of our Enemies that the brotherly communion of Mindes Duties of Courtesie and Sacraments is not impossible betwixt those Churches which defend contrary opinions about controversies never to be decided I will say nothing of the wranglings of Thomists and Scotists nothing of the Dominicans and Jesuites There is at this day a controversie beaten and bandied betwixt the Churches of the Romish Religion of more moment than all those things whereabout Protestants doe strive if they were rouled up in one bundle I mean that of the infallible Judge in all questions of the Christian Faith The Spanish and Italian Churches defend the Pope to be this Supreame Judge warranted with the irresistable authority of Christ himselfe and so inspired and inlightned with the spirit of truth that in all his decrees and determinations wherewith he intendeth to bind the whole Church he can in no wise erre and be deceived But on the other side the French Churches cry him downe justle him out of his infallible chaire and conclude him to be so subject to error that if in matters of faith or manners he refuseth to obey and to be ordered by the judgement and Authority of a generall Councell they voice him to be counted for a Schismatique and a Heretick and one to be deposed See agreat difference about the very Pillar of the Catholike faith Yet in this brawling about opinions there is no breaking off of brotherly communion betwixt the Churches themselves Tell it not in Gath nor publish it in the streets of Ascalon that the Philistines were more forward than the Israelites to preserve Peace and unity betwixt them Lastly if such controversies should make an union betwixt particular Churches impossible I faine would have one shew to me even but two Churches whereof one is not subject to the other which must not of necessity be alienated pluckt asunder and as it were with a partition wall divided each from other For except we return to this point that we only admit and allow of this Separation from other Churches for dissenting in Fundamentals the communion of the Catholike Church anciently so highly extold August de unit Feles cap. 12. will be but a bare name fained title to which the heart of the thing it selfe will never answer The Donatists of old were wont to say that the Church had perished out of the whole world besides and onely remained in the party of Donatus The Romanists in this point are pure down-right Donatists who shout it out that the Catholikc Church is found only in the part of the Pope of Rome It is our duty to detest such Schismaticall wickednesse and to keep and professe brotherly Communion with all Christian Churches which we adjudge not as yet to be disjoyned from Christ the Head by Heresie or Idolatry or not at all to be shunned by other Churches for usurpation of Tyranny What hitherto hath been disputed about those Obstacles which make the communion of divers Churches betwixt themselves impossible and also of those different opinions which no wayes cause the same all aime at this end That if it could be agreed betwixt Divines that those controversies which so long have troubled and tyred the Protestant Churches are not of such importance that whether one come off to this or that side in their opinions he is not to be judged to depart from Christ and the Fundamentall Faith and to fall into a Heresie contrary to the foundation we would confesse that brotherly union may be made up and kept betwixt all Protestant Churches even whilest these dissentions rather of the Schooles than the Churches doe still remaine It is not my purpose to engage my selfe in the controversies themselves only I would desire that the most learned and famous Divines of the Dutch Churches would be entreated with peaceable mindes and calme affections to runne over all those controversies which are in agitation betwixt them seeing the Judgement perisheth when the matter is passed into the affections The chief and almost the mother of all the rest is that controversie which as yet remains undetermined of the manner of the presence of the body and blood of Christ in the Lords Supper And as touching this point the every way most learned Bucer after serious weighing and considering of the matter expressed himselfe thus that In the thing it selfe and meaning there was an agreement only some variety in the words In Epist ad Lutherum Contra. Robert Atringen alibi Hosp Hist Sacrpa 144. and manner of speaking Luther said formerly If you beleeveâ— and teach that the true body and true blood of our Lord is exhibited given and taken in the Lords Supper and not the bread and wine only and that this receiving and exhibiting is done truly and not imaginarily we are agreed At the same time Bucer with his associates did grant That the true body and true blood of the Lord were exhibited given and taken with the visible signes Bread Wine James Andrews wrote formerly Wee neither are of opinion of the Capernaites nor doe we receive the Transubstantiation of the Papists nor doe we establish a Physicall or Locall presence or inclusion of the body and blood of Christ in the holy Supper Neither doe those words Substantially Corporally Orally signifie to us any thing else besides the true presence and eating of the Body and blood in the holy Supper Now let us heare what was the Judgement of the Helvetian Churches Hosp Anno 1536. â—ag 145. Although they deny
Catholique Church under Christ the head The Illustrious Princes themselves Osiander Antist p. 75 in their Preface to the forme of concord cleerely professe That it is in no wise their purpose or intent to damnt those men who erre out of a kinde of simplicity of heart nor are they blasphemous against the truth of heavenly doctrine much lesse to condemne whole Churches which are under the Roman Empire nor that they did doubt that even in those Churches many godly were found which hitherto consented not with them in all things And also Lucas Osiander when it was objected against him that he called the Calvinists the Devils Martyrs diligently purged himselfe in this manner They that have heard my Sermons will say that they never heard any raylings against the Martyrs of Christ In Antist pag. 91. and my publike writings doe witnesse that I called them holy Martyrs that on Bartholomew day were murdered in France It is therefore seriously to be weighed whether it be safe whether it be pious whether it agree with the duty of Christian Churches for every errour of lighter moment not to reach forth the riâ—ht hand of fellowship to those Churches which notwithstanding this errour may remaine Christ's Martyrs yea his holy brethren Will they â—ill they whosoever acknowledge Christ their elder Brother they must of necessity have all the Brethren of the same Christ joyned unto them in a most neere and Brotherly Communion Moreover I doubt not at all but that the Saxon and Helvetian Churches and others which either consent with these or those acknowledge themselves to have and to desire to retaine Brotherly Communion with the English Scotish Irish and other forreign Reformed Churches Surely as concerning us although we consent not with them in all points and titles of controversall Divinity yet we acknowledge them Brethren in Christ and protest our selves to have a Brotherly and holy Communion with them But if they themselves be like minded towards us with what equiâ—â— dâ—e the German Churches amongst themâ—elves deprive each other of that Brotherly Communion which with forreign Churches they feare not to retaine What therefore Mâ—ses said of old â—o the Israelites that fought together that may truly be said to the Dutch Churches striving amongst themselves Acts 7.26 but cannot truly be confuted by them Yee are brethren why doe yee wrong one to another Lastly what all the godly are bound to begge of the most great and good God and request it in their fervent Prayers that this may come to passe out of doubt they are bound to employ all their study and endeavours But who doth not daily solicite God for the peaceable and flourishing State of the Church Who prayes not that those things may be taken away which trouble vex disturbe or any way hinder the Spirituall edification of the Church This was the wish of the Royall Psalmist and the same ought also to be of Princes Psal 122. v. 9. Doctors and all Christians Neither did he only wish all good things to the church of God but sought for them and procured them as much as lay in his power This was his duty 't is surely ours also And here I should not be so well employed if in a long set Oration I should lay open to the German Churches either the commodities of Peace and Union or the discommodities of long lasting dissention That of Prudentius is instead of an Oracle Scissura domestica turbat Rem populi titubátque foris quod dissidet intus Home-bred rents trouble the State and that shakes abroad which is divided at home Let them therefore looke to that which is for the benâ—fit of their owne Churches and let them resolve with themselves that all that is not only to be requested of God in daily Prayers but also it must be laboured after with the greatest and unwearied endeavours of all men that it may be effected and obtained Neither let men unexperienced in matters hope that they shall ingratiate themselves the more with the Papists and suffer lesse dammage from them if they refuse to joyn with those whom they call Calvinists What is to be hoped of them Osiander long since hath told The Papists saith he burne the Lutherans no lesse than the Zwinglians in those places In Antist pag. 74. where the Pope of Rome that fierce and cruell beast hath and doth exercise full dominion They therefore who are highest in their favour can hope for no more kindnesse from them than Polyphemas in Homer bestowed on Vlysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will eate Vlysses last after his Companions They will devoure the Câ—lvinists sooner the Lutherans later and at last if they can they will devoure all Hitherto wee have employed our paines to this purpose that this communion betwixt the Dutch Churches may bee understood not onely to be possible but by vertue of Gods commandement altogâ—ther due and necessary It remaines now that we shew in what manner and by what meanes these Churches miserably rent and torne a sunder may with best conveniency and speed be reduced and made up together into one Body which I will endeavour to doe rather that I may manifest the willingnesse of my minde to so worthy a worke than that I conceive those noble Churches and evermore stored with plenty of learned pious and peaceable Divines to stand in need of the counsell of forreginers in this matter Forasmuch therefore as the foreâ—â—â—d controversies may be agitated either betwixt Churches belonging to divers dominions whereof one is not subject to another or betwixt Christians of the same Church who acknowledge one or the selfe same Prince or supreme Magistrate wee will speake first of divers Churches standing on terms of equall right â—hen of the members of â—ne and the selfe same Church how they re all to be joyned together amongst themselves For the reducing of divers Churche into one communion I conceive no more fit and convenient way can be thought upon than that familiar one of appointing a faire and peaceable Conference betwixt Divines chosen by the authority of their Princes For if any man think that by calling a Councel out of all the Reformed Churches these questions which have employed the wits of most learned men these many years may within a few moneths or years or within one century of years be so defined that the consent of all men may be obtained in all these heads of controversall Divinity be it spoken with the good leave of all good men to me it seems scarce likely Seeing the weake eye of Mens mindes hardly pierceth into the nicity of subtile controversies even when it surveys them being in quietnesse But if it be as if it were full of black dust raysed with the motion of Disputants for most part it cannot so much as see them or with a fixed and steddy looke behold them And to speak the truth Councels especially those that are Generall ought rather to be used for the defending
up these things seem to mee must be observed by the Divines of both parties First what things hitherto have been spoken or written rather bitterly and perversly than truly and with good consideration of the adversaries in the very heat of contention Let all those things be mutually pardoned for the publike good and be buried in eternall oblivion And if such bookes shall chance to be reprinted againe let it not be done except all the gall be purged out whence the evill of Brotherly contention may againe arise Secondly whereas no man can patiently endure to have himselfe branded with the mark of Heresie we must take heed least any be defamed with the name of Nestorian Eutychian or any other damned Heretick who expresly condemnes the damnable Doctrines of those Hereticks for they cannot abide firmely in Brotherly Communion who persist to exasperate one another with such rayling speeches for some difference in opinion Moreover it were to be wished that those firnames of Lutherans Zwinglians Calvinists were packt away and utterly abolished which are rather the Ensignes of faction Epiphan Her 42.70 than badges of Brotherly Union and which never pleased the ancient Fathers Epiphanius would not that the Christians should weare any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no By-name but should only be called by the name of Christians Nazianz. Orat. 30. Institut lib. 4. cap. 30. Wee ought not to be called Petrians or Paulines but Christians saith Nazianzen But of all Lactantius most seveerly saith They leave off to be Christians who omitting the name of Christ have put on humane and outward names But that I may speak as the matter is particular Churches rather have these firnames put upon them than that they put them on themselves or desire to be cloathed therewith Thirdly as much as may be let all hard and undetermined controversies be removed from Sermons preached to the people and bookes written in the Mother tongue and let them rather be counted amongst exercises fit for the Schoole then for food for mens Soules For these subtile questions and intricate controversies may without any discommodity be wanting in the Pulpits but charity which is wont to be wounded by the discussing of such questions cannot be wanting from the hearts of Christians without the extreame perill of their soules The Soules of common people doe play and not profit with such questions and when they have done playing with them not at all understanding these controversies they begin to fall a fighting and skirmishing betwixt selves Lastly If it shall please the Doctors themselves for time to come to enter discourse or to set forth their writings concerning these controversies Orat. 3. de Pace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them meet together not in an hostile manner but in a rationall way as Nazianzen doth wisely admonish Let both aime at this not to conquer or shame their brethren by what means soever but gently and courteously to instruct them and as it were leading them by the hand to bring them back into the way of truth He that in this manner shall be freed from his errour will never count himself conquered but better taught nor will he be confounded as overcome and cast down of his Enemy but will rejoyce as one helped and relieved of his Brother For no man that reapes benefit hath cause to blush Hitherto we have made the draught of the manner of making Peace and preserving Union betwixt different Churches standing upon equall terms of Jurisdiction But because it may and often doth happen that some both learned and unlearned may live under the Government of the same Prince or Church which are forbidden by their conscience either rightly informed or erroneous from subscribing to the common judgement in these controversies let us make enquiry what is to bee done concerning these Now as touching the Ministers of Churches if they desire to make provision for their weak Brethren in these Articles of Religion or if they be willing that their briefe forms of Confession be received and approved of all subject unto them let them not cast into them the nice points of difficult controversies or decisions of subtile questions but rather let them be ordered to the popular capacity the edification of the unlearned the Salvation of all They must well weigh the wisdome of our Ancestours whose ancient Confessions if we had not on set purpose to disturb the Church interlined and stuffed with new opinions no man well in his wits would have been found who would not willingly have subscribed unto them Neither is there any need at all that we should clog and burthen the publike confessions of the Church with such additions when God himselfe hath decreed to bring his people to a blessed life not through the rough and rugged places of hard and long questions but by the plaine even and short way of Faith and Charity To what purpose therefore are disputes and strifes about words What make the subtleties of the Schoolemen in the Confessions of the Church All the Salvation of Christians consists in beleeving and worshipping In orat unum esse Christum as of old it was gravely said of great Athanasius To these things it may be added that they can scarce or not at all preserve Peace unviolated with other Churches not at all subject unto them who for the same Doctrine they professe persecute those which are under them and persist to cut them off as Hereticks from their Communion They may seem truly silently to upbraid Heresie to other Churches and by this very deed to intimate as much that though with their mouth they acknowledge them for Brethren yet in their hearts they much detest and abhorre them Lastly unlesse the briefe formes of publike Confession be restrained and confined to doctrines necessary and not to all controverted betwixt the Protestants themselves this inconvenience will follow thence that many Pastors learned pious and peaceable will be excluded and quite shut out nor shall they be able to doe any service in those Churches in which they live But if any doubt whether lawfully they may keep holy Communion amongst themselves in one and the selfe same Church who embrace not at all one and the self same opinion in every respect in all the heads of Doctrine in Divinity that I indeed conceive ought to be resolved on as a thing beyond all reach of doubting For as pertaining to that holy Communion which Christians have amongst themselves in the Lords Supper it chiefly consists in these things That with the common band of the holy Spirit wee are joyned to Christ the onely head of the Church That by the tyes of the selfe same holy Spirit and saving Faith and Charity we stick together amongst our selves and as it were are made up into one Body Lastly that as fellow-commoners we eate and drink the same living bread and drink to wit the flesh and blood of Christ to the salvation of our Soules In all these
things they professe the same Communion who are admitted to the same holy Supper But in very deed as by this mutuall Communion we doe not professe that we all have attained a perfect or the same degree of knowledge in Diviniry so neither doe we by this deed protest that we have a perfect consent amongst our selves in all heads of Doctrine in Divinity or altogether the same opinion of every question If the Communion of Christians amongst themselves should stand on these hard termes scarce could Peter and Paul have held Communion amongst themselves Sure the Church of the Corinthians had been broken into shivers but in these our times it had not been easie to finde many divines of great credit who could with a safe conscience be partakers together of the Lords Supper All Rulers therefore of Churches ought being guilty of their own and the common infirmity to beware least whilst they exact require from their own people a too harsh and not at all necessary confession they seem to shake and weaken the most sweet and most necessary Communion of Christians amongst themselves So much concerning the Governors of the Churches Wee come now to the Ministers or any other Christians which desire Communion with the Chruches wherein they live and yet cannot worke upon their consciences with any entreaties to approve and professe all the received opinions of the same Church It shall be their duty to afford and expresse themselves teachable and humble not obstinate and proud in the maintaining of those opinion wherein they step aside from the common opinion of the Church but he is to be counted teachable and humble who willingly and submissively lendeth his cares and heart to the Church teaching him who rejects not the doctrine propounded unto him out of a vitious disposition of his Rebellious will but is hindred by the weaknesse of his understanding that he sees not the Truth in these hard controversies which those who are more learned and accurate perchance with no difficulty can discern Now because 't is the priviledge of God alone to search hearts it is our part ever to encline to the most favorable side and to presume of every one where the contrary appeares not by manifest evidence that rather out of conscience than stubbornnesse he is detained and hindred from affording his consent They who shall behave themselves in this manner are not for every stubble of erroneous opinion to be parted and kept off from the Churches Communion wherein they live Yet on those terms and conditions they are not to be driven off if they presume not at all to oppose the common Judgment of the Church or to extoll and spread their private opinions amongst the people Nor ought they to take this in ill part who are desirous to entertaine Peace and Ecclesiasticall Communion for suppose the opinion of any private Doctor or Christian to be true and that to be erroneous which useth to bee defended by the Church yet if the error be in a matter or opinion which hinders not the Salvation of Christians farre better is it that the true opinion of any private Doctor whatsoever lye hid in the dark than that the publike authority of the Church bee in the broad light openly trampled upon or the Peace of the Church be shaken by this altogether unnecessary bickering of contrary opinions as with the struggling of windes crossing each other But if any one perswadeth himselfe that that opinion which he defends against the judgement of the Church be of so great moment that the Salvation of men doth depend from the knowledge thereof if he cannot perswade the same to the Rulers of his own Church he must either depart unto another Church or else for the good of the Soules in that Church to which he is subject patiently to undergoe the censure imposed upon him These are the things most learned Duraeus which I though fit at your request to write and send unto you If they may be usefull to you or any other towards the furthering of the Union of the Churches I have abundantly satisfied mine own desire and purpose They without doubt may suggest more and better things to whom the present estate of the German Churches is better known and looked into This thing alone remaines for me to doe humbly to pray to the God of Heaven that he would bow the hearts of Princes from their Soules to desire this Union of the Churches that he would enlighten the mindes of Divines to finde out and apply those meanes whereby it may foonest be established that he would kindle the hearts of all Christians to embrace and propagate this Peace to all Posterity The God of peace grant this for his Sounes sake our only Mediatour and Procurer of Peace with the Father to whom with the Holy Spirit be all Honour Glory and Thankesgiving for ever and ever Amen FINIS AN EXHORTATION to the restoring of Brotherly COMMUNION betwixt the PROTESTANT CHURCHES FOUNDED IN THIS That they do not differ in any Fundamentall Article of the Catholique Faith IN DOMINO CONFIDO LONDON Printed by R. B. for Richard Badger and John Williams 1641. An Exhortation to the restoring of Brotherly Communion Chap. 1 betwixt the Protestant CHURCHES CHAP. I. Of the discommodities and occasions of these Discords together with the Remedies briefly declared WHAT Cicero the Oratour said once of the Discords betwixt famous men Orat. de harusp respons that may we now truely say of the Dissentions betwixt severall Churches that they usually end either in the destruction of them all or in the injurious domineering of the Conquerours over the party subdued Now though it is to be hoped that there is none amongst the Reformed Churches which affecteth a sole and absolute Command over the rest Yet is it much to be feared least all by these dayly and deadly contentions which God forbid hasten their own overthrow Whose present condition the godly bemoane and by the miseries fallen on some guesse the dangers hanging over all unlesse they schooled with their calamities at last begin to be wise and heartily study the advancing of Peace For whilst this strife groweth hot amongst Brethren they afford their enemies constant matter of rejoycing and insulting over all Churches and not only of rejoycing and insulting but also arme them with infinite opportunities to hurt and oppresse them Nor do they order the matter well for their own people which will have even the unlearned to be distracted about such endlesse Controversies which perchance the Learned are never able to determine If Schollers only were to enter the Lists and to combat with Schollers the danger were lesse but it is too plaine that Christians of all sorts and sides are summoned to the fight whose minds are no sooner entangled in these needlesse controversies but they are cal'd away from the most necessary duties of charity and fruits of new obedience Moreover these dissentions betwixt the Reformed Churches hinder the more
Church when it is compared to a Building when it is likened to a Man is termed the Head when resembled to a Tree stiled the Root It is called an Head because it maintaineth the members united unto it ceasing not to convey spirituall strength and life into them In the same sense it is named a Root because it spouteth a vitall Sap into all the Boughs and Sprigs ingrafted in it As therefore those are counted Fundamental Doctrines which are sufficiently effectuall and absolutely necessary to joyne Christians to their Foundation so may they also be called Capitâ—â—â— or Radicall Articles which being known and beleeved by any Members of the Mysticall Body they may be united to their Quickning Head and any of the Branches may rely upon that Roote of theirs which conveyeth Life unto them and stick fast to the same Moreover as every thing is not sitly called the Foundation which is usefully imployed about the building but only that which is so underlaid beneath the building that without it it cannot be supported but may stand strongly if coupled and conjoyned with it So all Doctrines profitable for the furthering of edification are not properly termed Fundamentall but only those which are so necessary to be known that without them there is no coupling of the building to the Foundation with them a saving conjunction may be had though somethings be wanting which are requisite to the perfecting of the Knowledge of a Christian Lastly 2 Tim. 3.16 let us acknowledge with the Apostle all Scripture to be profitable for Doctrine for Reproofe for Correction for Instruction of all Christians in Righteousnesse Godlinesse and Truth but we do not call all propositions founded in Scripture Fundamentall Doctrins because the nature of the thing and the propriety of the Metaphor doth forbid it The folly of Tanner in a like case was laughed at by all when in Conference at Ratisbone he feircely maintainedt hat whatsoever is affirmed in the Scripture is an Article of the Christian Faith as for example that Tobiah had a Dog But least we should stay longer than it is meet in handling the bare signification of words be this setled and resolved on that the names of Foundation and Fundamentall agree only to those things which in reference to what is founded on them are of absolute necessity and power to bring unto Salvation I find amongst Divines in this Sense a threefold acception of Foundation 1. Personall Foundation of the Church and this only one properly so called 2. Ministeriall Foundations of Churches so termed but not in the same Propriety of Language 3. Doctrinall Foundations justly so called as deserving that honorable stile not by the Opinion of a few Divines but the constant Judgment of the Catholique Church All the difference betwixt the Reformed Churches is about the two later yet can it not easily be composed Chap. 3 except we discourse of all three So much of thenotion and use of the words we come now to handle them severally in order CHAP. III. Of the only Personall Foundation of the Church Christ Jesus God and Man Mediator betwixt God and Men and of the true conjunction with him THE most wise God and most loving towards mankind was pleased to found a Church which should endure for ever and prevaile against the Gates of Hell Now such a Church could not be except it stood on a solid and eternall Foundation which might not be forced by any strength or foundred by Engines God therefore thought fit to lay no other Foundation than Jesus Christ the eternall Son of an eternal Father whom he sent into the World that every one which beleeveth on him might not dye but have everlasting life The prophets and Apostles witnesse with a joynt consent Him alone to be the Personall Foundation of the Church Psal 118.22 Esay 28.16 Act. 4.11 12. 1 Cor. 3.11 Hence David calleth Him the corner Stone Esaiah termeth Him a tryed Stone Precious and placed in the foundation of Zion This is the Stone set at nought by the Builders which is become the Head of the Corner neither is there Salvation in any other Other foundation can no man lay than that is laid which is Jesus Christ. Now what hath been said of this one only Foundation ought also to be understood of the one only Head Husband Root of the Church and also of all other Metaphorical Titles which import the same dignity of Christ the Churches same dependancy on him For Christ God and man is the only quickning and saving Head of the Church from whom the whole Body is fitly joyned together and compacted Eph. 4.15 16. Ioh. 3.29 Hos 2.20 Fph. 5.26 He is the only Bridegrom of the Church who hath the Bride and hath espoused her to himself that he might Eternally preserve that is that he may sanctifie her in this World and present her glorious in that which is to come Lastly he is the heavenly root of the Church Col. 2.7 in whom whosoever are rooted spring up towards Heaven and shall continually flourish in Heaven This Personall prerogative is so properly invested in Christ God and man that it can agree to no other Heb. 2.11 Not to Angels because they want that conformity of Nature which ought to be betwixt the Foundation and things founded in it the Head and the Members joyned unto it the Husband and Wife coupled to him in lawfull marriage Not to a bare man because no mortall by reason of the corruption and weaknesse of humane Nature can possibly performe the office of a Foundation Head Spouse in upholding quickening and preserving of the Church Not to God himselfe considered alone in the dreadfull nature of his Divine Majestie For though we acknowledge God the founder of the Church we still want a Foundation to which we need not feare to approach draw neare to come and as it were to glue our selves But the Majesty of God considered in it selfe is not only a light not to be approached unto but also is a consuming fire and what mortall man can dwell with a devouring fire Heb. 12.29 Isa 33.14 We cannot therefore have in or under Heaven any other personall Foundation by the Mediation whereof we may be reconciled and united to God save only the Word Ioh. 1.14 Made Man full of Grace and Truth But to what purpose is this dispute about a matter so plaine and granted of all Protestants Namely that it may hence appeare that other Churches neither may nor ought to renounce brotherly Communion with those particular Churches which retaine a saving conjunction with this Foundation We wonder not that the Papists who besides Christ himself make another personall Foundation another Head another Husband of the Church cut and cast off all Churches though firmely and fastly sticking to Christ which cleave not to the Pope of Rome as to their Foundation Head Husband Nor care we for their false clamours whereby they think to affright the
but deny the matter of the Articles Thus the Arians in words confessed Christ to be the Son of God but they hatcht a Monster in their hearts when they would not acknowledge him to be coessentiall to the Father Hee is but mocked with a Title to whom the thing signified by that Title is denyed It was lawfull therefore for the Representative Church that is for the generall Councell for the better declaring of the true meaning of an Article to frame and fit a new but apt terme and to compell Christians to confesse Christs Divinity under this forme of words Christ is Coessentiall with God the Father For to be God and to be the Son of God though not in sound in sense are the same as to be coessentiall with God Lastly we do not straiten and confine the power of an Oecumenicall Synod or representative Church only to the declaring and defending of Fundamentall Articles such whereof an explicite and cleare unfolded Faith must be had to Salvation but wee confesse the same also doth extend to any true doctrines and profitable for the edification of mens Soules Yea we conceive this definitive sentence of the Church to bee so armed with the sharp edged sword of Excommunication that they may be separated from the outward Communion of the Catholique Church which dare stubbornly oppose their private opinions against her determinations Notwithstanding if that wherein they do erre be not of the Fundamentall and absolutely necessary Doctrins we ought not to despaire but that some who justly are cut off from the outward CommunioÌ„ of the Church God in his mercy pardoning their errors arising from the weaknesse of their Understanding may still retain an Inward and saving Communion with Jesus Christ their Foundation For the outward Excommunication is not a certaine or infallible signe of the inward Excommunication Tom. 1 an disp pag. 374. as rightly Luther What we have said of the Power of a Generall Councill we desire should also be understood of any lawfull and free Councill rightly representing the Catholique Church not of those Councils which are meere Vassals to the Pope of Rome and represent the Catholique Church in the same manner as an Ape doth a Man But because it is altogether impossible to call the Catholique Church into a Councill representing the whole body by reason of the Popes Tyranny and other hinderances let us come to explaine what power particular Churches have in this matter If therefore the name of Ministeriall Foundation doth agree to the Representative Church or Generall Councill for the Ministeriall power it hath in publishing explaining and defending that Doctrine which joyneth Christians to their saving foundation it agreeth also in its kind and degree to every particular Church suppose the English French Dutch and others which take their denomination from divers Countries For what the Catholike Church assembled in a Council may and ought to do towards the founding of all Christians in the saving Truth of the Gospell that every Particular and Provinciall Church may and ought to do to those that are under it From this Office the Church of Ephesus wherof Timothy was President is called the pillar and ground of Truth because it is the duty of every Church to defend and maintaine the Truth preached by the Apostles to the World commending and explaining the same to the people and to unsheath and draw the Sword of Ecclesiasticall censures against forgers and Heretiques But least every particular Church should advance her power and authority even to match and equall it with the Catholike Church in a Generall Council we must marke and observe first that the particular Doctours of particular Churches met in a Synod only represent their own and nâ—t forraigne Churches and therefore to have no power of prescribing to others what they must beleeve or refuse much lesse to cut them off from the Brotherly Communion which they hold with the Catholique Church who either out of conscience or ignorance cannot assent to their Decrees and Determinations For an Equall hath no power over him which is his Equall Herein the moderation of Cyprian is commended who held communion with those Churches whom he conceived to live in a grievous errour The African Churches are commended Apud August de Bapt. cont Donat. lib. 2. cap. ult Idem super gestis cum Emerit Serm. for their not condemning of any nor removing them from the right of communion but continuing in fellowship with those Churches which were of a different opinion and would not rest and rely on their judgement For no particular Church ought so far to tender her own honor as thereby to envy prejudice or dammage the unity of other Churches Secondly we must observe that particular Churches for instance those of Saxony and Switzerland may and ought to commend the Summe of the Doctrin of the Gospell which they professe to such as are subject to their Ministery which abridgement of Doctrine compiled and digested into Articles we use to call the Confession of the Churches or Articles of Religion But a speciall care must be had that in the framing of these Articles we insert not into them any thing that is subtile superfluous and litigious For it is not the part of wise Doctors to stuffe those things which should further Peace and the Edification of Soules with that which may trouble the Learned help the Unlearned little or nothing to Salvation For what is this else than to minister to the Learned matter of striffe and to thrust on the unlearned Wind for Milk and Stones for Bread We ought also to have some respect of neighbouring Churches in these our Confessions which wee set forth and nor to affect in our Articles to expose to the view of all that whence occasion of wrangling may bee given to our neighbour Protestant Churches and matter of rejoycing afforded to the Papists These inconveniencies might easily bee avoyded if it would once enter into the hearts of Divines to sever hard and obscure Controversies from the publike Confessions of the Church and confine them to private exercises in the Schooles For whilst we place and proclaime our Controversies in the light Mat. 10.27 and as it were on the house top of our publique Confessions wee shew abroad the nakednesse of the Reformed Churches which it was farre better going backward with our faces wee should desire to cover Lastly when these Confessions are ordered in this manner it is lawfull and usefull for every particular Church to exercise that Jurisdiction over their owne people which in no case they ought or can usurpe over the subjects of another Church For if their own oppose the received Doctrine of their Church established by publique consent they may both for the errors they scatter and for the disturbance they cause in the Church put them aside from the Communion of their Church so long till they leave off to infect others and trouble the Church with their errours But as soon
which may be seen in the large prospect of the Scriptures are not to bee ranked with Fundamentals this is to be added in the third place that our Faith is so subject and tyed to the whole word of God that every one is bound to embrace every Truth which hee sees revealed in the holy Scriptures or duly derived from them For although out of the nature or matter of a Proposition we are not bound and obliged to beleeve and know it under the perill of losse of Eternall Life Yet notwithstanding because of the authority of the revealer so oft as it shall appeare unto us that such a proposition is revealed in Scripture we are bound not to refuse it For whatsoever he should pretend on the contrary who at his pleasure shall trample on a proposition which he understands to bee founded on the Scripture he is to be accounted one that gives not that beleefe which he ought to any proposition For Instance sake That Christ is God and Man is a plaine Fundamentall Article which if not at all beleeved we can neither beleeve in Christ himselfe nor so worship God as to be restored into his favour and admitted into his Kingdom But many things are expresly mentioned in Scripture of this Christ himselfe Incarnated which are not Fundamentall also many things may bee deduced from this Fundamentall Article Christ is God and Man which are not to be reckoned as Fundamentals If notwithstanding they be perceived and understood to bee placed in or duly deduced from the Scriptures hee contemnes God speaking in the Scriptures who beleeves not such Propositions But as often as it shall happen not out of the perversnesse of the Will but weaknesse of the Judgement that he being deceived with an Imagination Aug lib 4. ad Vinc. Vict. cap. ult that Truth and Piety are on his side shall affirme or deny any thing repugnant to the Scriptures even in those his Tenets which thorough his Ignorance are not Catholique his heart and mind notwithstanding is Catholique because it is prepared for amendment on better information Of such therefore we may rightly say Heb. 5.14 Rom. 14.1 that they have their Senses not so well exercised in heavenly matters that they are weak and children in Faith that they are not to be taken along with us to doubtfull Disputes but we cannot truly call them forraigners estranged from Christ Apostates from the Faith such as are to be separated from Brotherly Communion with the Godly However therefore let it be taken for granted that the Romish Prelats do not deny any Fundamentall point truly and properly so called hence notwithstanding it appeares that they both hurt the Unity of the Catholique Faith and hinder the Union of the Catholike Church For what Church soever shall patch their own uncertain opinions to the fundamentall Articles of the Christian Faith must needs mishape and deforme the body of the Catholique Faith by joyning to it so many members both useles and monstruous But as for those which use the same and inforce them on other Churches to be beleeved under the necessity of Salvation it manifestly appeares that they alone are guilty of the rents in the Catholique Church Herein the pride of the Romish Church swels so big that it leaves no room to receive the Truth but I hope that all Protestant Churches will at length consent in this to renew the Brotherly Communion betwixt them and not to thrust their private opinions on others That attempt of the Papists to shut out all from the Catholique Church and eternall Salvation which in all things give not their assent to the Creed of Trent ever seemed to me so desperate and foule that all the water of the Ocean powred upon Rome can not wash away the staintherof Wee desire that all which wee have spoken be understood of casting them off from Brotherly Communion who either out of obstinacy or ignorance contradict the Scriptures in any Principle of Catholique Faith which not at all being known we can neither have Union with Christ nor Adoption by him into the Son of God which not at all being beleeved we can neither rightly perform Gods worship nor from him obtaine Eternall Salvation Such things are neither denied nor unknown of any which challenge to themselves the name of Christians save only those 2 Cor. 4.3 4. in whom the God of this world hath blinded their mind lest the light of the glorious Gospel of Christ should shine unto them Moreover neither are the things which we have said so to be taken as if thereby leave and liberty were given to Christian people to set up their rest in fundamentals and to go no further in searching the Scriptures as if it were lawfull to sleight any Doctrine which we confesse not to be fundamentall 2 Tim. 3.16 Yea all Scripture given by Inspiration of God is prositable for Doctrine for reproofe for correction for instruction in righteousnes We must therefore endeavour Col. 3.16 that the Word of God may dwell in us plentifully in all wisdome that we go on to perfection and not always make our abode only in Fundamentals In the words of Saint Augustine wee thus call upon all Christians Epist. 222. Let every one of you gaine to himselfe as much Knowledge of Faith as he can greater if he desires more lesse if lesse yet so that he gives not off from his journey till he attaine unto perfection Last of all I would not have these things which are spoken in generall of the doctrinall foundations of the Christian Faith to be so understood as if this care and duty did not lye upon Doctors and Pastors to instruct their people in every Doctrine of the Scripture wherby they may bee furthered and edifyed in Faith and Piety but that principally they urge and inculcate these Fundamentals as of principall moment to Salvation This was the judgement of Luther in his Preface to the greater Catechisme where he willingly confesseth himselfe to be a Scholar of the Catechisme Tom. 5. p. 645. Surely great is the unhappinesse of Christian people where by reason of the noyse and over much heat of controversies they have scarce leave or leasure to heare or thinke of the Fundamentall and saving Doctrin of the Scriptures and not at all to doe those deeds most necessarily required by Gods Commandements Now as concerning forreigne Churches I deny not but that other Churches may and ought to confute their errors although they contradict not the Foundations of the Christian Faith Nazian orat in S. Epiph. But let their Errours be confuted and not the Parties erring be traduced let the matter be handled by Arguments not by Outcries by Reasons not by Railing nor let them contend about Words when the divers sound of Syllables may be brought to Spell and make up the same Sense To shut up all in a word we must so dispute of all Points not Fundamentall with the Doctours of other
the Fundamentall Points can scarce or not at all to be brought to a set number First of al that which hinders is this that according to the diverse conceits of diverse men the formes of Propositions are altered and one Divine breaks that into two which another makes up into one Proposition Hence of necessity must arise an uncertainty of their number Which wee see to have happened in the very Articles of the Creed Aquâ—n 2. 2. quaest 1. aâ—an coâ—p which Divines commonly count to be twelve and yet some reckon them up fourteen What shall I say that as yet Divines are not well agreed amongst themselves of the very distinction of a Fundamentall point Some restraine this name to those Doctrines alone which with an expresse Faith are to be beleeved of all Christians to the obtaining of Salvation and eternal life by Christ and this I professe to bee mine opinion Yet are there some most learned and famous Divines which terme all Propositions Fundamental Doctrines which they themselves by good and strong Consequence inferre out of the former Fundamentals although few or none bee found in their neighbouring Churches who plainely perceive the Truth of these Consequences Many things deterre me from being of this opinion but this most especially that this would bee a necessary and everlasting cause of an unnecessary and everlasting Rent betwixt the Churches of Christ Lastly there never were nor will bee wanting some who will require that it may bee reckoned amongst the Fundamentals whatsoever themselves unlearnedly and erroneously dreame that they have digged and drawn out of the Word of God And these for the most part are those hatefull and troublesome Brawlers who presently give out the Alarum that the Foundations of Religion are pluckt up from the very roots if any dare shake their imaginary Fundamentals Whilst the very nature and definition of a Fundamentall Doctrine flotes in this manner it is no more impossible to count the waves of the Sea than it is percisely to define the set and certaine number of Fundamentall Doctrines ebbing and flowing according to mens severall opinions But least I might seeme wholly to wave and decline the marking out of Fundamentall Doctrines I will shew plainely what was the opinion both of Ancient and Moderne Divines in this matter by publique producing of their testimonies As touching things to be beleeved all Foundations of the Christian Faith are comprised in the Apostles Creed neither shall he who from his heart professeth that he affordeth beliefe to all and every thing therein contained be deficient in any thing so farre as concernes things to be beleeved to the partaking of Salvation in Christ and retaining of Communion with the brethren of Christ Now let us see how honourably the ancient Fathers did both thinke and speake of this Creed Irenaeus saith That the Church dispersed thorow the whole World received this Faith from the Apostles Lib. 1. cap. 2 3. and carefully kept it so that by consent in this Faith they as it were dwell all in one house and have one heart And hee sheweth that this Faith doth suffice for the Vnity of all Churches together amongst themselves as the Dutch Spanish French Easterne Egyptian Lybian in a word all Christian Churches Irreformabâ—â—em lib. de Virgin velan Tertullian calleth this Creed the one Rule of Faith sole immoveable and which need not or may not be altered or reformed Hilary tyred with the contentions of the Arians takes breath with this speech Ad Conslat August It is most safe for us to retaine the first and sole Evangelicall Faith Confessed and Vnderstood in our Baptism Augustine cals this Creed the comprehension and Perfection of our Faith Tom. 10. de temp Serm. 2. Domâ— in Ramis palmar pag. 849. Serm. 131. adding with all that it is plaine short and full so that the plainenesse doth provide and take order to helpe the homelinesse of simple Auditours The shortnesse easeth the memory and the fulnesse compriseth all Doctrine In another place he cals it the certain rule of Faith by which Beleevers may hold the Catholique Truth and by which they may convince all hereticall wickednesse Russinus saith Exposit in the Creed that this Creed may also be called the Triall or Touchstone if we meet a man we doubt of do but examine him by this Creed and he will presently discover himselfe whether he be a foe or a Friend Lastly Serm of the Creed Maximus Taurinensis writes that the Apostles did deliver the mystery of Faith to the Church of God that because there was to be diversity of Beleevers under the one name of Christ the privy signet of the Creed should distinguish the Faithfull from the Vnbeleevers Come we now to see what was the Schoolmens Judgement of this Creed Alexander of Hales brings this reason why the Creed was composed Parte 3. quaeâ— 69. mâ—mb 2. That it might be the Instruction of the Faithfull in one Vnderstanding and Confession of the Truth and Devotion of Religion in which the nature of Man is to obtaine blessednes Somewhat after To instruct in the Faith was the cause of making the Apostles Creed for to this purpose was it composed that the Faithfull might be taught in one Faith to beleeve all things necessary to Salvation Aquinas determines that as touching these first believables 2.2 quaest 2. art 5. in corp whith are the Articles of the Faith every one is bound explicitely to beleeve them but as concerning other believables he is bound only implicitely to beleeve them and in the Preparation of his mind that is having his Heart in readinesse to imbrace them when it shall appeare to him that they are contained in the Doctrin of the Faith Bonaventure saith Sent. l. 3. dist 25 qu. 1. in conclu respâ—ad 2. When it is demanded whether the Doctrin of the Faith be sufficiently contained in the Apostles Creed we may answer that if we speak of the Doctrin of Faith in respect to those things which therein are most principall and proper they are sufficiently contained in the Creed Neither is there any thing to be beleeved which may not be reduced to the Articles contained in the Creed as the principles and stable foundations I passe other Schoolemen because it is their generall judgement that the plaine and unfolded beliefe of the Apostles Creed is enough for Common Christians for the attaining of Salvation though a greater measure of Knowledge bee required from men of greater Learning Whence the Master of the Sentences after hee had concluded Sent. lib 3. dist 25. That in the time of Grace all things ought to be beleeved which are contained in the Creeds afterwards hee addeth that it is one thing to know only what a Man ought to beleeve to obtaine eternall lift and another to know how the same may be maintained and defended against wicked men opposing it which Knowledge many Faithfull men cannot skill of and yet they
excell most in Faith it selfe Nor doe the modern Papists differ herein from the Schoolmen Let the Fathers of Trent speake Sesâ—ion 3. The Apostles Creed is that Principle in which all that professe the Faith of Christ do necessarily agree and it is that firme and only foundation against which the gates of Hell shall never prevaile And in the very Catechism of the Council of Trent this Creed is called Pag. 14. The short forme of the Christian Faith and Hope the summe and foundation of Truth first and necessarily to be beleeved of all Canifius affirmes That the words in the Creed tend to this purpose that we may have the true Knowledge of God and Heavenly things which is necessary to every man towards the leading of a godly and happy life comprised in briefe abridgement James Baius cals it the rule of the Christian faith prescribed to all Beleevers because by this common Profession of the faith those of the same houshold and brethren are distinguished from their Enemies Out of which testimonies we gather that it was the generall opinion of Divines that all Fundamentall Doctrines of the Christian Faith necessary with the necessity of the meanes to the Salvation of men were comprehended in the Creed so that none shall perish for meer ignorance of God and Christ who give an explicite Faith to these things Yet we say not that besides these few Fundamentals Christians should make no account of all other Doctrines which are placed in the Holy Scriptures Yea all Pastors and Doctors are bound by the necessity of the Precept to further the perfecting of the Saints and edifying of the Body of Christ Eph. 4.11 12. till we all come into the unity of the Faith and of the Knowledge of the Son of God unto a perfect Man The people themselves also are bound where ability and opportunity is afforded them to grow unto the riches of the full assurance of Vnderstanding Col. 2.2 to the acknowledgement of the Mystery of God and of the Father and of Christ But neither Doctours of Particular Churches nor Christians living in them are bound to break off the band of Brotherly Communion with other Churches which embrace this Summe of the Christian Faith in that sense wherein the Catholique Church always received it and professe themselves enemies to all Heresies that overthrow the same Now as we have set downe the Apostles Creed for the briefe of Fundamentals pertaining to the saving Mysteries of Faith so wee acknowledge the Decalogue as the Symbole and Summe of all things to be done as touching duties due to the worship of God and offices of Charity which wee owe to our Neighbour For wee may fitly enough call Fundamentall Doctrines not only those Mysteries of Faith whose explained Knowledge is altogether necessary to the Salvation of Christians but also those Doctates of the Divine Law which if we know not at all we cannot worship God as we ought to the obtaining of Salvation In this sense we terme the Decalogue the Summe of things to bee done even as wee styled the other of which we have spoken before the Sum of things to be beleeved For the meere speculative Knowledge of the Divine Mysteries without the practicall knowledge of the Divine Mandats can bring none to blessednesse Therefore Luth. Tom. 1. in disp p. 406. Philip. pag. 436. the teaching of Gods Law in Churches is plainly necessary and altogether to be retained without which Christ cannot be retained For to this Law not only our corporall life but also our spirituall life ought to bee subjected Now those things which are propounded in this Law of God are so fundamentall that they cannot be broken without the guilt of death nor opposed and denyed without the staine of Heresie The Fundamentals of the Creed aime at this end that we may know God and Christ to eternall Life as either hath revealed himselfe The Fundamentals of the Decalogue drive at this That wee may worship both as they have commanded themselves to be worshipped If any overthrow the Fundamentals of Gods worship he is shut out from Salvation as much as if hee had overturned the Mysteries of Faith Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived Aquin. quaest disp de superb art 4. neither fornicators nor Idolaters nor Adulterers c. As if the Apostle had said It is no lesse damnable to erre in these morall than in speculative principles For the corruption of ones opinion about those things which pertaine to manners may make an Heretique no lesse than about those things which pertaine to Faith if it be in any Universall Principle of Gods Law Hee that beleeves he may worship many Gods or adore the true God in an Image made with hands that is of the opinion that theft or fornication are things lawfull grates upon a Fundamentall Doctrine and runs into a deadly and dangerous Heresie For the practicall dictate which is included in every mandate of the Law is a Fundamentall truth and ought equally to bee beleeved as an Article of the Creed in speculative things If any man therefore should beleeve or teach that our Parents are not to be honoured or any thing else against a Commandement of God although he reverenceth his Parents with due honour or keepes that Commandement himselfe yet should hee bee an Hetetique and justly to bee accused for overturning a Foundation of Faith Let the Church of Rome therefore looke to it which boasteth that the Foundations of the Christian Faith hitherto have been preserved chiefly by her care whether or no she hath not grosly and damnably erred in the Fundamentals of the Decalogue to say nothing of her other errors Now if any will adde unto the Fundamentall Doctrines of the Creed and Commandements the Doctrine also of the Sacraments clearely revealed in the Gospell I am not against it provided on this condition that as they shall not all passe for fundamentals which Divines endeavour to build upon the fundamentall Articles of the Creed but that those only bee counted fundamentall which are necessary for all to know and beleeve to Salvation So also in the matter of the Sacraments every thing shall not presently bee a Fundamentall which may bee disputed about the Sacraments or gathered by the occasion of the Words which Christ spake but whatsoever Christ hath so set down and established that it is absolutely necessary to the receiving of Grace and Salvation in the use of the Sacraments As concerning the Sacrament of Baptisme it is a Fundamentall Doctrine that Christians must be Baptized in the Name of the most Holy Trinity that they may bee grafted into Christ Now they that beleeve and doe this retaine the Fundamentall doctrine of Baptisme although it may happen that the same men may in their minds conceive some false opinions of Baptisme or mingle some vaine and uselesse rites in the Administration thereof So in the Sacrament of
Revel 2.3 It is plaine there were some infected with errours from which others were free Yet those Churches which were the purer did entertain Christian brotherly Communion with those which were more impure the Apostle perswaded each of them to amend their own faults and errours but gave counsell to none on the pretence of vices errors to start a sunder from other For as in the naturall body the parts which are well in health and strength endeavour to cure not to cut off those that are sick and weake so in the Mysticall body of the Catholike Church if any be more pure and sound than others they are bound as much as lyes in their power to heale the vices and errors of others ' and not to deny Brotherly Communion to whole Churches Hither it may be added that this denying of Brotherly Communion may seem to have the kind force of an Excommunication which censure is not to be drawn and used of the Ministers of the Church for every fault or for every Error no not upon a single person subject to their Ministery Decret 6. de sent Exc. but much lesse on the whole body of a Church which in no wise is subordinate unto them For as the Lawes forbid to Excommunicate a Society or Corporation because it may happen that then those that are inocent may be entangled in that censure so right and religion forbids to exclude whol Churches from the Communion of the faithfull because this cannot be done without an injury contempt to many that be innocent If any should determine that communion should have been denied to the whole Church of Israel because of their worshipping of Baal besides that be should exercise an act going beyond the bounds of his Ministeriall power he should have offered an high wrong and injury to those seven thousand men who never bowed knee to Baal If any should say that this denying of Brotherly Communion which we disswade from is not the Excommunication of an whole commonalty such as the Laws respect and take notice of I confesse there is some difference betwixt these two yet I deny it to be of so great moment that it should make that lawfull in the one case which is not lawfull in the other Indeed Excommunication properly so called is the act of a lawfull Judge which passeth and layeth hold on those which are subject unto him and bindeth them though against their own wils But this renouncing of brotherly communion whereof we speake is an act of one judging only of persons not at all subject unto him and declaring them unworthy of all brotherly Communion and therefore driving and repelling them from the same although they desire it By what name so ever any please to call this repulse of other Churches from brotherly communion it doth them a great wrong and disgrace for it adjudges them unworthy of the honour of Brotherhood which Christ our elder Brother disdaines not to bestow upon them Ministers therefore of Churches ought not so much as to thinke of shutting out whole Churches from the communion with them and theirs It would be enough to cast off single persons desiring fellowship with them then at last when it shall appeare that they are stained with so hainous sinnes or wrapped in so mischievous errours as that by good right they may and ought to be driven and banished from the communion with all the Faithfull The Ministers of particular Churches Reas 3 put case of Saxony or Switzerland ought not to deale harder with ther Christian Brethren of other Churches in granting or refusing communion with them than they deale with their owne For the Christian Brotherhood which is betwixt the members of Christ is not altered according to the variety of Places or Nations But we call not our owne to a strick account what they conceive of the Articles in controversie and to what Doctors they stick therein but esteem it sufficient to the right of communion if together with us they hold and professe the Fundamentall Doctines of Christianity comprised in the Catechisme and adhere unto Christ Wee should use the same moderation and equall dealing towards forraigne Churches especially to the very body of Churches which for the most part is made up of simple and unskilfull Christians for whom it is not needfull that they should have any intercourse with controversall Dâ—vinity Therefore those Protestant Churches seem not to doe well which detest any fellowship with others and professe an open division and Separation for some difference in opinions about hard questions of which they cannot know certainly or inquire what the people in forraigne Churches therein doe hold and maintaine But this we may know surely out of their Doctors writings that those grosse errours wherewith those which are called Lutherans charge the Calvinists and those which are called Calvinists charge the Lutherans are at this day defended neither by learned or unlearned but rejected and damned of both Therefore the cause of this Separation which some esteem necessary hitherto appeares neither necessary nor just enough The Doctors of any Church cannot bring in such a Separation Reas 4 which shall restraine the Unity of the Church of Christ and Christian brotherhood to the side of Luther or Calvin as at this day the Papists straiten the same to the part of the Pope of Rome For Christs inheritance is limited with the same boundes wherewith the Brotherhood of Christians is limitted and is crowded into the same straits whereinto we thrust this brotherly fellowship If therefore we acknowledge no Ecclesiasticall communion and Christian brotherhood with those Churches which think otherwise than our selves it is manifest that we call home and confine the Church of Christs which consisteth of numberlesse Churches only to our own side For if any Protestant Church professe it selfe that it neither can nor will have brotherly Communion with the Church of Saxony or Switzerland by reason of some diversity of opinion I demand of them with what Churches then can or will it hold communion Not with the Roman not with the Greeke Church for it dissenteth from them in more controversies and of greater moment not with any other in any place for none can be instanced in from which she hath not some matter of dissenting for difference in Doctrine Therefore at last the matter will come to this passe that they which thinke themselves to have no brotherly communion save onely with their partners in opinions must say Christs that Church hath perished out of the whole world besides and only remains in those Churches which are of their own party But this is the very self same thing which the Catholike Church ever disalowed in the Donatists and which Augustine and Optatus Milevitanus doe demonstrate to bee repugnant to most manifest places of Scripture For the foresaid Augustine thus urgeth it That Christ hath lost his Inheritance if the Christian Communion be tied to one place or Countrey Aug.
Epist 150 161. and Epist 162 163 164. Tom. 7. de unitate Ec. cap. 13. 16. and he saith it is an unwise part to goe about to condemne the Communion of the whole world He sheweth moreover That for the good of Vnitie we must beare with some things wee approve not at all and that the knowne bad prejudice not the Good in the Church if either they want power to forbid and drive them from the Communion or if some reason hinder for the preserving of Peace In a word he avoucheth That the Donatists who would acknowledge no Brethren besides those on their owne part did erect an altar of sacrilegious dissension against the whole world Thus farre Augustine Also Optatus fights fiercely against this manner of restraining Brotherly Communion He saith a Lib. 1. in mitio That the Donatists were owned of the Orthodox for Brethren He saith that b Lib. 2. prope ab initio They by this their restrained Brotherhood suffer not the Son of God to possesse the Inheritance promised unto him by his Father but doe place the Church where they please and where they please not there again do banish it out He saith c Lib. 3. init That the very name of Brotherhood however odious to the Donatists is notwithstanding necessary for the Orthodox to use towards the Donatists themselves He saith d Lib. 6. That those follow Gods Will and Commandements who loving Peace hold Communion with the Church in the whole world Lastly he saith e Lib. 7. That this Separation of some Brethren from others which the Donatists defend was displeasing to God To finish our fourth Reason although I perswade my selfe that there is none of the Protestant Churches which abhor from Brotherly Communion with others with as high a straine of Pride and malignitie of minde wherewith the Donatists detested communion with others yet I ingenuously professe that I understand not how they can cleere and winde themselves off who retaine not Brotherly Communion with other Churches but endeavor to confine the Priviledges of Christian Brotherhood onely within the bounds of their owne Churches No particular Church Reas 5 holds it self bound to break off and renounce brotherhood with another Church for the vices of men living therein though known dispersed and reigning Seeing we all know Gluttony reignes in one place Drunkennesse in another Lust in a third and these nationall vices are no lesse known to us than their Opinions If therefore for these haynous offences in life which reigne in many we take not occasion to dissolve our tye of brotherhood with whole Churches neither ought we to doe it for the errors of the Understanding which are of lesse guilt in the sight of God and often stretch not to the whole Body of Christian people 1 Cor. 5.11 2 Thes 3.6 If wee will make use of the Apostle for our Counsellour wee should depart from the company of other Christians rather for their wickednesse than for their ignorance yet for neither injoyneth he Churches to separate from Churches but only private persons to withdraw from the company of private persons Yea it is unlawfull for the Heresie of few or many Doctors ruling in particular Churches to cast off any whole Christian Church and separate it from Brotherly Communion with us A man that is an Heretick after the first and second admonition reject Titus 3.10 knowing that he that is such is subverted and sinneth being condemned of himself saith the Apostle It is lawfull to exclude a single man from the communion of other Christians for a damnable Heresie See Aug. Epist 162 tom 6. de util cred cap. 1. wherein he is condemned by his owne judgement or convicted of obstinacie but it is not lawfull for an errour into which he is trained in by the deceit and subtiltie of others and which he defendeth not with any wilfull stomack but only being deceived with an imagination and conceit of Truth and Pietie But no Protestant Church can seperate or banish any other whole Protestant Church for example the English or French from Brotherly Communion with it either for faults in life or errrors in Doctrine The reason is at hand Because it cannot be proved that that whole Church hath fallen into a damnable heresie because the obstinacy of a whole Church in an error whatsoever can neither be demonstrated to forraign churches nor ought to be presumed of them Lastly because wee have no command from God nor Admonition from the Apostles to breake the bond of Brotherhood betwixt whole Churches If any here should aske why the Doctors of the Churches who never perswaded their People to disjoynt themselves from the Brotherly Communion with other Churches for the grosse and enormous vices every where reigning amongst Christians should so vehemently perswade that this must be done because of the Errors they conceive them to be fallen into Let him receive this answere That this commeth thence to passe because we more affect the praise of knowledge than of holinesse and take it in worse part from them who oppose our Dictates which are doubtfull than from them that break and violate the plaine and open Commandements of God If the matter were otherwise we might easily perceive that it was no more lawfull to breake off Brotherhood which is betwixt particular Churches for their errours in Doctrine than for the sinnes of Life which we behold generally and openly to reigne amongst them Chap. 10 Therefore wee must beware of the errours of others but in no case must separate from those Christian Churches wherein they are predominant whether they belong to life or to doctrine because for the doing of such an Act there is no lawfull power in the Ministers of any particular Church CHAP. X. That Brotherly Communion is not to he broken betwixt the Protestants is showne by the nature and quality of those points whereunto they contend THis as it seems to me must be premised in the first place That the Bands of Brotherly Cōmunion ought not to bee dissolved betwixt Christian Churches for all discords of Opinions but only for the opposing or denying of Fundamentall doctrines For it seems to be confessed amongst all Protestants that this separation is not to be made for every straw of Erroneous opinions For hence it is that when they desire to maintain that this Joynting of Churches was concluded on good ground together herewith they alwayes commenc'd this suite That they have made a discession or departed from some Foundation of the Catholique Faith For unlesse this appeare to be done not of this or that Doctor in the Church but of the Church it self as it is considered under the respect of a Body compacted or conjoyned together it ought not to availe to the parting of one Protestant Church from another But in this place it will not be unseasonable to advise in a few words that the actuall exercise of outward Communion with some particular
Church conceive the Roman may be hindered and broken off and yet by no default of ours as often as it shall demand and require that we should approve or exercise any Idolatrous Acts in the publike service of God or should command or compell us to acknowledge or receive any doctrines repugnant to Scriptures or Godly mens consciences Yet in the meane time that Church which is counted no whit sound or Orthodox is to be esteemed a visible Church of Christ and to be ranked amongst the particular Christian Churches Yea as much as lies in us wee are to afford to the same all offices of brotherly Charity although our Actuall and outward Communion with the same be neither suffered of them nor may be retained of us because of the false doctrine and superstitious worships prevailing in the same Now out of those things which we before have disputed concerning the difference of Fundamentall points from those which are not Fundamentall we will endeavour to shew that those things are not Fundamentall about which hitherto there hath been such strife with so great heate of mens minds betwixt Protestants Those points onely are to be owned for Fundamentall Reas 1 which being overthrown or not at all beleeved no congregation of men can worship God so as to obtaine from him Pardon Grace and Glory But no point controverted is of this nature Therefore not Fundamentall None will call our Major Proposition into question because it is cleere that those who start asunder from the very foundations of saving Faith are not capable of those benefits which are promised to the Faithfull alone As touching the Minor If any dare affirme that no hope of pardon Grace or Glory doth shine to them who are otherwise minded than the rest in these controverted Doctrines him I conceive to sin more against charity than any of the Protestant Churches sin against verity Yea I dare adde this if any converse or persisteth in this errour alone he more shakes the foundation of the Protestant Truth than those whom he rashly chargeth to have violated the foundation for other errours whatsoever in controversall Divinity Those Points Reas 2 whereabout Protestants contend were neither Preached to the whole world by the Apostles as all those things were which were absolutely necessary to be known and believed to the salvation of Christians neither were they for such recommended by the succeeding Churches universally to Christian People whatsoever therefore divers Churches diversly determined concerning the Truth of these opinion yet ought they all to agree in this That they ought not to be reckoned with the fundamental articles of the Christian Faith If any man can cast and contrive any head of controverted divinity betwixt Protestant Churches into a short and no whit doubted of Proposition and truly affirme thereof This Proposition was maintained by the Apostles was received of the Vniversall Church amongst the Articles of Catholike and saving Faith I yeeld up the bucklers and grant the cause I will call it a Fundamentall Doctrine and I will pronounce those Churches which reject it to have fallen off from the Foundation and I will adjudge them unworthy of Brotherly communion with other Churches But if no Protestant can doe this none ought to call that a fundamentall Doctrine which himselfe defends or to challenge the Divines of other Churches being of another opinion of overthrowing the Foundation much lesse for this cause to deny the Rites of brotherly communion to whole Churches The affirming of Fundamentall Doctrines is so cleerly set down in the holy Scriptures Reas 3 that none of the unlearned much lesse of the learned can fall into the contrary damned opinions except they bee very negligent in learning the Catholike Faith or such as will not learne the Faith it selfe which is manifest in the Scriptures which is truly observed of Augustine De Agone Christi 6.28 But it is plaine to all that in these Doctrines whereabout Protestant Churches dissent that at the least on the one side numberlesse Christians are deceived and they men godly pious and most desirous of the Truth yea many Divines of the first ranke being versed and exercised in reading and meditating of the Scriptures through the whole course of their life Neither let any here object against me that the modern Anti-Trinitarians daily doe search the Scriptures and yet neverthelesse persist in the obstinate deniall of a Fundamentall Article for they are not only negligent in learning the Catholike Faith and drawing it out of holy Scriptures but also they are wilfully contemptuous in opposing the Catholike Faith and furiously bold in recalling the manifest Doctrine of the Scripture to the account of their doating and giddy Reasons subject to an erroneous Vertigo therefore to them agrees that of the Apostle 2 Thes 2.11 For this cause God shall send them strong delusion c. But none can passe the same sentence upon those Christians which adhere either to the Saxon or Helvetian Churches None therefore ought to set downe that those Doctrines are Fundamentall or necessato be known to Salvation in which it is probable that now this side now that side is deceived but impossible that both should be in the right as often as they contradict one another It is no Fundamentall point which Reas 4 cannot otherwise bee extracted or deduced out of the Scriptures than by the hard and long pathes of controversies alwayes untraceable to simple Christians sometimes scarce sometimes not at all evident even to the learned themselves Such are all those things which are in controversie betwixt Protestant Churches whose connexion with the Foundations of the Catholike Faith the Disputants on both sides say they see plainly necessary but the Adversaries on both sides cry it down that they see no connexion at all but plaine people ignorant of the art of Logick oftentimes give a blinde assent to their Doctors being themselves in the meane time altogether uncertaine of the strength of such consequences Things that in this manner are by their Doctors extracted and propounded to Christians may sometimes be true but can never be fundamētall that is absolutely necessary for every Christian to be known and beleeved for the obtaining of eternall life For even as they may enjoy the light and benefit of the Sun who cannot perceive the Mathematicall demonstrations of the bignesse and motions thereof so those may enjoy the light and benefit of fundamentall Doctrines to Salvation who cannot behold the Theologicall inferences and deductions drawn out of them Therefore they are not Fundamentalls but things rightly deduced in some mens Judgements from the Fundamentalls which are so much urged to be beleeved from the Divines which strive amongst themselves It is not the part of wise Divines Reas 5 so to swell and increase the number of Fundamentall points that all Christians as well learned as unlearned should be wholly uncertaine and ignorant what and of what kinde those be which are adjudged properly to belong to the
Protestant Church can be named which professeth not with the Eucharist the true Presence of the Body and Bloud of Christ although it acknowledgeth the very manner of the Presence to be Supernaturall and plainly divine And sets down that the same doth consist not in any Physicall touch or contact but in a lively influence and mysticall Union and that most reall and neer It is a Fundamentall point That the Bread and Wine were the means ordained by Christ by which those which duely eat this bread being consecrated and drinke this wine eat the lively Flesh of Christ and drinke his saving blood to the Salvation of their soules The agreement of all Protestants in this point is so well known we need not take paines to prove it It is a Fundamentall That Bread and Wine are present in the Supper and are eaten and drunke in a locall naturall sensible manner but that Christs Flesh and Bloud are present and partaken of in a Divine admirable manner and not to be searched out So James Andrewes Col. Momp p. 17. 18. Concerning the manner wee can only say this That it is Supernaturall and imcomprehensible to humane reason and therefore there is no disputing thereof A little after Pag. 25. in not is marg The manner is heavenly supernaturall insomuch as it is wholly spirituall And as the Church is a mysticall body with Christ so also this receiving is done in a Mysterie In the Conference lately had at Lipsigh the Saxons did grant That the manner of the receiving which they defended to be done by vertue of the Elements was notwithstanding heavenly supernaturall and knowne to God alone None is ignorant that Calvin Bucer and all the rest were in the same opinion Col. Mompelg p. 66. Beza saith expresly The manner of the Receiving is a Mystery to be beleeved which exceedeth the capacity of mans wit and understanding Hitherto the Doctors and Churches well agree amongst themselves Secondly nothing can be conceived contrary to the Fundamentall doctrine of this Sacrament which is not rejected and damn'd of all Protestant Churches they are point blanck against all erroenous doctrines of the bare representation of the Body and Blood of Christ parted from the true and reall exhibiting of him of the prodigious Transubstantiation of the bread and wine into the body and blood of Christ the Accidents only remaining safe without a Subject Of the Locall and naturall presence of the Body and Blood of Christ in the Lords Supper Of the Locall Consubstantiation Coexistency or Inexistency of the Body and blood of Christ with the earthly Elements or in the same These and if there be any other which oppose or fight against the very nature of a Sacrament and the truth of the Body of Christ are condemned by the common assent not only of the Helvetian but Lutheran Churches Col. Mompel p. 16. Let James Andrewes speake for all the rest Wee doe not determine a Physicall or Locall presence of the Body and blood of Christ in the holy Supper These words Substantially pag. 183. Corporally Really Orally signifie nothing else to us but the true presence and eating of the Body and Blood of Christ We reject all Physicall Consubstantiation whether it be visible or invisible and only teach such a Conjunction as is Sacramentall The same was the opinion of the Saxons in the conference at Lipsigh to which these of Brandenburg and Hessland did subscribe Thirdly nothing remaineth undecided in this Controversie which can be called a Fundamentall point or for which the Brotherly Communion of Churches cannot be established For that word Orally which is used of the Saxons and is disallowed of other Churches is so used of these that they bring in no Fundamentall errour and is so rejected of those that they overthrow no fundamentall Doctrine For they that defend the Orall eating as well of the Body of Christ as of the bread notwithstanding denie such a Presence of the Body of Christ as is Locall to mens mouthes without which an Orall eating cannot properly be performed For that body cannot be eaten with the mouth betwixt which and mens mouthes there is granted a great distance of place That cannot be eaten with the mouth of the Body which is so present to the place of the mouth that it is not locally present to the mouth When therefore they allow of such a distance and give such a Location to the Body of Christ it is plaine that they passe and transferre the Orall eating which is truly and properly affirmed of the bread alone by a new and figurative manner of speech to the Flesh of Christ locally remaining in the Heavens and not locally present to the mouthes of men Moreover when they remove from this Orall eating all champing and chewing of the body of Christ the letting down of the thing chewed into the stomack the increasing and nourishing of the body of man by this flesh thus chewed it is evident however they thinke fit to retaine this forme of speech yet they meane nothing by this Orall eating that is joyned with the Capernaites rending of the Flesh of Christ with their teeth or agreeable with the signification of the words as they sound to mens eares in the Latine They only seeme to desire to affirme this That this Orall eating which truly properly usually and immediately is affirmed of the eating of the Bread may by the force of the consecrated bread comming between by a new unusuall mysticall and plainly heavenly signification of Orall eating be fitted and applyed to the Flesh of Christ Now as touching those who on the other side contend That the eating of the Flesh of Christ is not to be called an Orall eating but rather a Mentall Spirituall or Personall because the Person eating the bread with his mouth with his minde together eates the true and lively flesh of Christ Yet they denie not but that the visible bread is the Instrument or means appointed by Christ which the person useth to the cating of the Invisible bread but they thinke that the eating of that thing is properly called Orall which may be done by the Teeth and instruments in the mouth but that the eating of that thing cannot be called Orall which is neither locally present to the mouth neither if it were present could it be subject to any Act of mans mouth because of the Glorious and impassible nature which it hath Betwixt these Opinions I see some contrariety about the propriety of words and phrase of speech but of the maine and of the Truth of the Catholique Faith either none at all or at least so little that notwithstanding there may be place for the establishing of Brotherly Communion betwixt the Churches This of the first Controversie we passe to the Second Of the Person of Christ and Communication of his Properties IT is easie to shew out of their Writings who have handled this Controversie that there is a full Consent betwixt Reformed
Churches concerning Fundamentalls and that the whole Bickering is either about certaine manners of speech which are not founded in the Scriptures themselves or about consequences which some affirme others denie that they can be rightly inferred out of the Scriptures meane time the Fundamentalls being safe on both sides although all errour be not excluded about things not Fundamentall The truth of this Assertion will appeare First if with a sincere and prudent Judgement we ponder all those things in which those who wrangle about other matters yet acknowledge there is one Consent and Harmony of all Protestant Churches Pag. 18. James Andrews reckons up seven Propositions of all which he confesseth there is no Controversie betwixt the Churches Pag. 20. Also Beza recites certaine heads of doctrine of the Person of Christ and Communication of his Properties in all which it is evident That all Protestant Divines doe Consent Not many yeeres since the Conference at Lipsigh Pag. 5.6 certaine famous Divines summ'd all these Points up to twelve Articles in which there is unanimous consent of the Communication of the Person of Christ and his Properties In these things wherein we have the opinions of all Protestant Churches so well agreeing I dare not say that nothing is wanting which belongs to knowledge in divinity yet I confidently affirme That there is nothing deficient which pertaines to the Catholike Faith nothing which is necessary to be knowne and beleeved to the Salvation of a Christian man Lastly nothing which argues either these or those to have started asunder from the Foundation or that they ought to start from mutuall Communion If therefore in this Controversie of the Person of Christ and Properties of his Natures there remaine some knotty things which are more smoothly to be explained Let Divines afford their helping hand to this matter and not for this thing rend their Churches in pieces Let them kindly bring back their wandring Brethren into the way let them not furiously break asunder the bands of Brotherly Unity Let them build upon the fundamentall Doctrines their owne Gold Silver or Pretious stones and let them throw downe the hay and stubble built up by others Let them not thrust downe others from the Foundation nor disjoynt themselves from those whom they themselves see stick fast to the Foundation and Fundamentall Articles Secondly what hath been said of the joynt Consent in Fundamentalls may be plainly seene if we weigh all those Heresies that ever opposed the Fundamentall Articles of the Person of Christ and overturned the Foundation of mans salvation For they who damne and curse all these cannot be accused of violating the Foundation except by Slander cannot be condemned but by high injustice But now it is well knowne that no Heresie can be reckoned up whether ancient or moderne against which all the Protestant Churches are not most ready to bring their voice to condemne them In the Conference at Lipsigh whereof we have often made mention for the hope it gave to us of renewing of unity all the speakers with joynt consent Pag. 10. and from their whole heart did damne and reject all errours of ancient and later Arians Nestorians Eutichians Monothelites Marcionites Photinians and by what other names soever they be called On the other side with mouth and heart they gave their consent to the Apostolicall Nicene and Athanasian Creed He that in this manner approves all Points received and allowed of the Ancient Church concerning the Person of Christ and properties of both his Natures rejects all things condemned of the same may perchance in manner of speech retaine a forme of words not very sound or in some consequences may make a small swerving from the Truth but cannot make a departure from the foundation or fundamental Doctrine of the Catholike Church seeing Melanct. said rightly Apud Lutherum Tom. 1o. in disp p. 441. B. That opinions unknown to the ancient church although at this time they be generaly received yet are no Doctrines of the Catholik Church much lesse such Fundamentall doctrines as are of force before God to break the Peace Unity of Churches Thirdly in this matter of the Person of Christ and communication of his Properties that those things are not fundamentall which as yet hang undecided may appear from the very terms and words which Divines are constrained to use to expresse their opinion For in fundamentalls we heare Plaine cleer propositions such as these are In Christ God and Man the humane and divine nature are most neerly coupled together each nature in Christ hath and retaines its owne proprieties The proprieties of one nature can never be made the proprieties of another nature In the person of Christ there is a Communication of Properties by which that is attributed and ascribed to the whole Person which is proper to one of his natures As when we say God was crucified for us or the Man Christ is Omnipotent In this Communication the divine nature neither powreth forth the properties of its Divinity nor infuseth them into the humane nature These and all other things which are cleerly spoken of the Person of Christ and Communication of his Properties are contradicted by none But those things which are conceived and infolded in strange forreign and doubtfull termes beget strifes upon strifes and questions upon questions Such are those Problems Whether the proprieties of the Natures in the Person of Christ be communicated only verbally or really Whether they bee communicated in the abstract or the concrete and others of the same stampe which by the very sound of the words doe appeare to have sprung out of the Schoole of Grammarians and Logicians not of the Apostles and ancient Fathers and therefore not to bee recounted in the number of fundamentalls But let us adde some few things of the questions themselves That some affirme that this question is propounded Whethere there be such an Union of natures in the person of Christ in which neither nature communicates any thing to the other besides the bare name they seem to me to feigne a question which never was betwixt the protestant Churches For with one voice they confesse That such is the Union of the natures in the Person of Christ in which many things are communicated to the humane Nature yea all things although excellent gifts whereof a created nature can be a subject capable to receive them And even as no Protestant corrupteth this Proposition The Man Christ is God with this wicked Interpretation The Man Christ hath the bare and empty title of God So neither doe any deprave this proposition The Man Christ is omnipotent with this perverse exposition The Man Christ is in word only or title Omnipotent but acknowledgeth the matter it selfe which is signified in this Praedicate truly and really to agree to the Man Christ because it truly agrees to his person which the terme Man doth designe and denote They which on the other side defend that it is
not only truly said of the Man Christ that he is Omnipotent Omniscient c. but also that of the humane nature of Christ that the same is Omnipotent Omniscient c. yet doe so temper and explaine this their opinion that they deny these divine properties to bee powered into the humane nature or ever become properties fixed and setled in the humane nature and determine them only by the personall Union and exaltation that followed upon it to be attributed to him in his Person and not severally If there be any difference betwixt these Opinion it is so subtle so farre removed from the capacity and cōmon understanding of Christian people that it cannot be in the number of fundamentall Doctrines except we will faine a new kinde of fundamentalls hitherto unknown and unheard of to the Catholike Church and people of God As concerning other questions which those foure words have bred unto us Verbally Really in the Concrete in the Abstract we may freely say such termes of Art ought not to enter into the articles of the Christian Faith from the knowledge wherof depends the life and Salvation not only of learned men and Logicians but of the unlearned and of all common Christians Moreover it is little suteable that we should seek fundamentall Doctrines in Propositions as long as it is not agreed on of the sense and signification of the termes which are used in the framing of them But what comes to be understood Colloq Mompel pag. 222. c. 22◠under the name of Concrete what under the name of Abstract could not be consented on betwixt James Andrewes and Theodore Beza neither as yet doe the Divines of both sides well agree in the signification of these words when they are referred to Christ Therefore it is enough for the retaining of Unity betwixt Churches that all acknowledge the Communication of Properties not to be verball but reall so farre forth as that the same and one only Person to whom it is attributed is truly and really God is also truly and really man and therefore things may really be predicated of God which belong to Man and of the Man Christ which belong to God But if we should change the name of God into Godhead or Man into Manhood all also will acknowledge that the Propositions are not to be received with the same certainty None will doubt of this Proposition God was Crucified for our sins But if it be thus altered The Godhead or Divine Nature was Crucified for our sins It will afford occasion not only of doubting but of being deceived So this Proposition is placed without the reach of all question The Man Christ is omnipotent omnipresent c. But if the word Man be changed into the word Manhood as to say The Manhood or humane nature of Christ is omnipotent omnipresent c. it will not appeare so plainly to the Orthodox in their Judgement Tom. 2. vide Epist 102. Tom. 6. contra Ser. Arian tom 7. De Pecc mer. lib. 1. c. 31 tom 10. S.N. 14. de verbis Dom. Hist Sacra vart 2. pag. 15 16 17. 18. Augustine sheweth us the light to frame and understand such Propositions made of Christ God and Man almost in every book Let the places noted on the margin be consulted with Also Luther himselfe in Hospinian hath many things most worthy to bee considered of the Person of Christ and communication of his Attributes and most to the purpose for the true understanding of this question I will adde this one thing that those two Propositions The Man Christ is God The God Christ is Man Which are the foundation of all the rest in which this communication of Attributes whereof the strife is is made are above and against all rules of Logicians and Philosophers In vaine therefore doe we leane to the consequencies of Logick when we endeavor to annex other new fundamentalls unto them we doe it in tearing and rending the unity of the Churches when they cannot see alike the force of such consequencies For those which acknowledge and embrace the truth of all fundamentals in this question about the Person of Christ are not to be cast off from other Churches for every error in the manner of speech or ignorance in the manner of inferring or deducing of consequencies Now in the last place let us briefely see what is to be determined in that controversie which is about divine Predestination Of Divine Predestination AS concerning this controversie many things in the very heat of disputation have fallen from some private Doctors of great account which seem not to agree square to the exact rule of Truth But these things ought not to be urged to the breaking asunder of the Unity and Communion of the Churches if once it appeare to all Protestant Churches that that is confessed whatsoever in this matter is necessary to be believed unto Salvation and that all errors are rejected of all which crosse and oppose Mans Salvation to be obtained by Christ Look into all the Confessions of the Reformed Churches you shall finde nothing left out of them which may be called fundamentall nothing put into them which overthroweth any fundamentall Article All doe consent that none is elected or Predestinated from Eternity to Salvation except out of the meer and most free mercy and grace of God that none in time is brought to Salvation or Eternall Life except by the way of Faith Repentance and new Obedience Also all grant that God from Eternity did as well decree to give to the Elect as he did foresee all those saving goods should bee given them by helpe whereof they are brought to Eternall Life That he did also decree so to give to them and did foresee that this saving grace should so bee given that they cannot boast of any cause or occasion found or foreseen in themselves of this Gods bounty unto them Lastly they grant that all the certainty which single persons have or ought to have to eternall Life ought not to be sought a Priori beginning at the Top in the Decree or Prescience of God but a posteriori beginning at the bottome in the fruits of Faith and Holinesse And moreover they conclude this That the Elect themselves cannot be sustained or refreshed with the comfort of their electiō or salvation when and as long as they wander out of the way of Salvation because the holy Spirit will not beare witnesse to their hearts Rom. 8.14 15 16. that they are the sonnes and heires of God but when they are led by the Spirit of God But men cannot have a sure and firme comfort of their Election and Adoption except the Spirit witnesse this unto their spirits Now as touching that Passing men by or not Electing them which is commonly called Reprobation I see nothing Fundamentall whereof there is any dissention betwixt the Reformed Churches If as yet all things be not well agreed on betwixt particular Doctors Let them so
it self and which wil take it in very ill part that her parts are pluckt and broken asunder on any colour whatsoever We ascribe it therefore to be an act of Piety that they are fearefull to sin against the Glory of God but wee account it to be from want of wisedome that they esteeme the division of the Protestant Churches as either a necessary or fit or lawfull meanes to the advancing of the Glory of God Those Churches cannot entertaine Brotherly Communion betwixt themselves Arg. 2 Coll. Mempelg p. 567. whose Doctors doe mutually arraigne one another as guilty of horrible errors and the worst Heresies But the Doctors of the Protestant Churches have done and yet doe this in their writings Therefore the brotherly communion betwixt the Churches can neither be retained nor renewed Whatsoever by angry adversaries Ans is branded with the name of Heresie is not presently to bee recounted in the Catalogue of Heresies for my part I conceive that none can free or defend the Divines of these or those sides from all errors in their controversall Writings We therefore who know well to mollifie the harsh speeches of our own Divines with a fovourable interpretation ought not any more to wrest the crooked opinions of our Adversaries and to make foule and horrible Heresies out of their errours whatsoever Hitherto it may be added which all men skilled in controversies know to be most true that those foule Heresies which the Protestants charge one another with for the most part are not expresly found in the writings of the Doctors themselves nor are affirmed of them in very words but are forcibly racked out of other words of theirs by I know not what small threads of consequencies whilest they themselves disclaim them curse such Heresies from their whole heart But good men ought to deale fairely and not to fasten Hereticall sense on other mens words when the Writers themselves which are the best expounders of their own words can and use to reduce them to a Catholike sense Moreover let it be taken for granted which indeed is not to be granted that these Doctors were convicted of those horrible errors whereof they use to be accused namely That they make God the author of sinne That they make numberlesse men to bee created to destruction and damnation That they make Christs Body and Bloud absent in the Lords Supper and that others also are justly condemned for bringing in a double Omnipotency into the Church one created and another increated of the Capernaits rending and mangling of the flesh of Christ of Christs flesh immense infinite yet for these errors of the Doctors were it lawfull for no man to breake off that Brotherly communion which Christ Jesus our elder Brother will have preserved safe and sound betwixt all parts of his Catholike Church which thing we so much the more confidently affirme because whatsoever may be determined concerning the private Doctors most sure it is that all the foresaid errours and others of the same kinde were ever by the joynt consent of all learned and unlearned blackd and branded with the note of Hereticall wickednesse in all Protestant Churches Wherefore what was anciently said of Augustine to the Donatists which ill hated the brotherly Unity of Churches Epist 50. If Caecilian hath sinned Christ hath not therefore lost his inheritance that being a little altered may be used of us If Luther did erre If Calvin did slip into an error Christ therefore hath not lost his Unity nor ought those Christian Chruches wherin Luther or Calvin discharged the function of a Doctor to lose their Brotherly Communion Lastly whereas all particular Churches are gathered together out of men subject to error it is more than probable that there is no Church to be found on the Earth in which either those that teach others or are taught by others are free from all error If therefore any Protestant Church hath determined to have no brotherly communion with any in which their famous Doctors have grievously erred it may safely communicate which none under heaven yea not it selfe with it selfe Therefore for the Errors of the Doctors the Separations of the Churches are not to bee made or allowed They that sit in the Chaire either Doctorall or pastorall Arg. 3 discharge a publike office and their Doctrines are to be accounted the Doctrines of the Churches wherein they live especially when their writings are set forth in print whereby they are made publike and are approved with the expresse at least with the silent suffrage and consent of those Churches wherein they serve When therefore the Doctors maintaine foule and damnable Heresies the whole Church is presumed to be guilty of the same and therefore brotherly Communion is to bee broken off no lesse with the Churches themselves than with their Hereticall Doctors I answer Ans That the Protestant Doctors which on both sides accuse and are accused of some horrible opinions published in their writing were never convicted by their adversaries of so horrible a crime by any publike or legall judgement Yea none can be named of those foule Heresies which they themselves that are accused to maintaine them have not confuted and condemned in their writings Let any that can produce any of those foule Heresies which hee exclaimes to be publikely defended by Luther or Calvin by those they call Lutherans or Calvinists one may easily shew that they have been rejected and condemned of the same John Gerard a most learned man and most famous in the Church of God hath vindicated Luther from such accusations Calvin whilst he lived cleered himselfe and since his death many of ours have cleered him Therefore the very foundation of this argument shaketh as for those things which are built upon it they likewise doe totter every one of them For whosoever sits in the Doctorall Chaire is not therefore to be presumed to teach nothing besides the doctrine stamped with the Church marke and as it were confirmed under their authentical seal Neither if more writers should consent in the same error is the consent of the whole Church presently involved For by sending forth their bookes abroad into the world they make them to be of common Right that any may buy them but not of publike authority All may read them but all ought not to approve and beleeve every thing in them That the matter is thus 't is plaine from hence Because the writings of particular Doctors which have lived in the same Church have not the same agreement which is pretended chiefely in these questions which are in the controversie and if one Doctor let fall that which may bend toward so me pernicious Heresie it may easily be shewn that the same was reproved and amended by some other Therefore with no colour of reason are whole Churches convicted guilty of Heresie and to be cut off from the Brotherly communion with others for the errours of their private Doctors whether falsly or truly objected
against them because the common consent of the whole Church doth not in the same appeare Those who would not have the Churches themselves Arg. 4 to bee rent and torn asunder because of the controversies bandied betwixt Protestants they seem to be of this opinion that every one may be saved in his own Religion and that a promiscuous multitude of erroneous people may bee received into the same Church Militant and Triumphant but this must not be granted If we will speak with the Scriptures Answ the name of one Religion is to be fitted and applyed not to difficult questions but to the points of Christian Faith preached to all and received of all Christian Churches throughout the whole world They therefore embrace the true and one only Religion which believe those things of God of Christ of the Church of all other matters and doe them which are necessary to be known done to the attaining to Salvation Wee conceive not therefore that every one may be saved in his own Religion which he feignes to himselfe but believe that they may be saved in the Christian Religion and be received into the same Church both Militant and Triumphant who so farre forth agree in the Doctrine of the Gospell as it is required that the Faith of Christians be saving to those that beleeve and that the worship which they yeeld unto God be gratefull and accepted of him in Christ But they who thinke that the perfect consenting of Churches is necessary to their meeting together in the Communion of one Church Militant and Triumphant can scarce free and disengage themselves from their error who conceived the Catholique Church to reside in one determinate party They therefore who in things either to be done or be beleeved defend such points with which the saving of Soules and Spirituall worship of God cannot consist they are truly said to have made a defection from that which is the alone saving Religion but they who retaining all fundamentals of faith and Gods worship differ from others and erre in some consequences or Doctrines of lesse moment professe no new or other Religion but are convicted not as yet to have attained in that one onely Religion to perfect knowledge For such imperfection of knowledge God excludes none from the Church Militant neither ought we to doe it We ought not to retaine brotherly Communion with those Arg. 5 whom it is an heinous sin to admit to the Lords Supper together with our selves But it seemed unlawfull for the Lutherans in taking the Lords Supper to communicate with the Helvetian or French Churches See the pres to the confer at Mompelg For the holy Supper of the Lord amongst other ends hath this use that it should bee the note and badge of the Religion which every one professeth For they who communicate with any Church in the receiving of this Sacrament by this deed doe publikely professe that they embrace the doctrine of the same Church and reject the contrary and separate themselves from others We must therefore in no case sport and play with the receiving of the Lords Supper nor therin dissemble any thing from which our heart doth abhorre and therefore wee cannot communicate with those Churches which embrace not our Confession For by such communicating we should seem to derogate from our Confession and syncere Religion and either to Patronize or surely closely to favour the errors of other Churches It is more safe therefore to Imitate the Christian Emperours who when the Arians did request to be received into Communion with the Orthodoxe they would not grant it unto them before they did approve the doctrine of the Orthodoxe We make no strife about that which is affirmed in the first place Answ But as for the Assumption namely That it is unlawfull to admit any to the Lords Table except them alone who are ready to subscribe to the Confession of one the same particular Church this seemes to me ought not to be defended For the Principall use of the Lords Supper is to recount the death and Passion of Christ which he suffered for the Salvation of men and to receive eternall Life by the Partaking of his Flesh and Blood It serveth also to witnesse and confirme the Union which Christians ought to have betwixt themselves 1 Cor. 10.17 and with Christ Jesus their head Lastly we confesse that this Sacrament as also that other of Baptisme is the note and badge of that Religion which wee professe Aug. cont â—austum 19.12 For men can be united together into no name of Religion whether true or false unlesse they be bound together in some fellowship of signer and visible Sacraments But as Baptisme is indeed the badge of the Christian Religion we professe and not of the particular opinions and confessions which we embrace before others so also must we conclude of the Lords Supper For to the mutuall Communion of all Christians in the Eucharist it is not required that all who Communicate together should agree in the same confession either the English or the French or the Dutch but that they agree in one Profession of the Christian and Catholik Faith Let us leave these rigid and Tyrannicall domineerings to the Papists who adjudge all to be separated from their Communion which would not sweare unto the Confession of Trent Cyprianus Cornelius The holy Fathers did not doe soe but they kept the Lords peace with those Churches which were of different opinions from themselves removing none from the right Communion because he refused to consent to the private Judgement of another particular Church for they acknowledged the Catholike Faith received with an unanimous consent of the Catholike Church to be the certaine Aug. Ser. 181. and sole Rule of Faith by which Beleevers retaine the Catholike Vnity But let him who can shew that Particular Churches ever usurped this to themselves that they did cut off others from the Brotherly Communion with themselues for diversitie of opinions in matters not as yet determined by the Judgement of the Catholike Church Socrat. l. 5. c. 21. on one side or other Victor indeed attempted to doe this and after him Stephen Lib. 5. cap. 23. lib. 7. cap. 4. both Bishops of Rome But it is plaine out of Eusebius that this Separation was founded on no right and therefore highly displeased the pious and Godly Fathers Therefore farre be it from us that in the very Communion of the Lords Supper we should as it were proclaime war against all other Churches which will not make our particular Confession their owne or will not forsake their own that they may embrace ours If we conceive our Churches to be of the righter and truer opinion than other Churches in certaine Questions not as yet determined wee have just cause not to Communicate with them in their errorss but thence have no cause at all to Communicate with them in the Sacraments Forasmuch as no errour in which
men may erre preserving still the Faith whereby wee are Christians gives us power to depart from other Churches or to abhorre from holy and brotherly Communion with them Vid. Aug. contra Jul. Pelag. lib. 1. cap. 2. de peccat Orig. lib. 2. c. 23. Neither doe those Christians play with the Sacraments and incurre the guilt of dissembling when they celebrate one Lords Supper with them whom they know to differ from themselves in some heads of Doctrine in divinity For the Sacrament of the Eucharists is not instituted of Christ to this end that it should be a note or token of perfect Knowledge in all which are fellow-partakers of the same Therefore neither of perfect Agreement which perfect Agreement it is altogether impossible to finde in the imperfect Knowledge of Christians They therefore who use this moderation towards other Churches that they reject them not from Communion with them under pretence of difference in particular confessions even themselves also enjoy the same benefit amongst others Neither in the mean time doe they derogate any thing from their owne confession or favor and Patronize a strange one but they doe not at all challenge to themselves the power of dividing of Churches or dissolving of Brotherly Union betwixt Christians from that cause which neither Christ nor the Apostles nor the Primitive Church would ever have approved Lastly the Example fetch'd from the Arians is altogether divers and farre off from the matter in hand for we willingly grant that Brotherly Communion is to be denyed to them not onely of some one particular Church but even of all who durst denie the Eternall divinity of Christ For this is to overturne the most solid foundation of Christian Faith and mans Salvation But far different is the Reason and nature of those Controversies which are disputed of in the Protestant Churches and in which they differ and disagree amongst themselves For in none of these can any truly say That either the Foundation of mans salvation is overthrown or the Authoritie of the Catholike Church contemned or lastly that any particular Church ever was for errors in such points separated or to be separated from the Brotherly Communion of all Christians by the Judgement and power of the Catholike Church But this seems to have no doubt at all in it that one particular Church doth unjustly cut off any other from her Communion when for the same opinions according to the ancient discipline of the Catholike Church and rules Catholikely established she was not to be cut and cast off from all other Churches But through the love of Peace and desire of renewing concord betwixt most famous Churches I am carried much farther than at first I propounded to my selfe I will now turne my Speech to God himself whom I humbly beseech that at last he would be pleased to binde up the differences of all the Protestant Churches and to make them up into one and that he would shew unto all That it agrees with the nature of this One God to be worshipped in Unity Now I take my farewell of my most deare Brethren of the forrain Churches with the Exhortation of most holy Augustine If you will live of the Holy Spirit hold Charity love Verity desire Vnity that you may come to Eternity To the God of heaven who is the God of Peace to Jesus Christ our Lord who is the Prince of Peace to the Holy Spirit who is the Bond of Peace be Glory Honor and Thankesgiving for ever and ever Amen FINIS Imprimatur THO. WYKES April 8. 1641.