moderate Papists which begin to open their eyes at the light of the Gospell from joyning with us whilst they observe that we cannot or which is worse will not joyne among our selves Lastly they scarce seem to acknowledge that the Gospel is the power of God unto salvation to every one that beleeveth who because of these controversies lately started make a separation from other Reformed Churches as if there were no hope of the Salvation of all those Christians which have not attained an exact knowledge of these Controverted points For my part I conceive it no great difference whether we place unwritten Traditions in joint commission with the holy Scriptures or whether we enforce our Controversies on all Churches to be knowne and beleeved under the same necessity of Salvation with the solid and manifest doctrin of the Gospel We ought therfore to beware lest whilst the Pastors of the Reformed Churches on both sides command theirs to depart from the Tents of those wicked men Num. 16.26 as infucted with heresie the Romish Wolves break in upon both and drag both Sheep and Shepheards to their Dens Indeed if Divines could calmly debate these disputes with brotherly minds some good or lesse evill at least would redound to the Church But seeing that experience for so many yeares hath approved that this can scarce if at all be done better were these disputes buried in silence than that the discussing of them should teare and mangle so many Churches into peeces For the Christian Church may now take up the old complaint of Hilary Dum propter haec alter alteri Anathema esse coepit nemo â—eâ—e Christi est Whilst for these things each accounted other occursed searce any were of Christ. Seeing these and worse grievances arising from the discords of the Reformed are obvious to every ones eyes Let us enquire what first might cause these bitter and hurtfull strifes betwixt Learned Wise and Godly men what since did daily increase them what now doth perswade them to entaile these Controversies as hereditary on their Posterity The nature of supernaturall knowledge and heavenly things gave the cause or occasion rather to these our contentions For as it is easie for minds inlightned and sanctified to embrace with Obedience to the Faith all things needfull to be knowne to Salvation which are plainly delivered in the holy Scriptures concerning God and Christ and all things to be beleeved and practised so to desire to dive deeper into the Mysteries of Faith than is fitting and thence to draw consequences by the help of our Reason and to annexe them to the fundamentall Articles is a matter of difficulty and danger and the necessary occasion of contentions For 't is impossible but that the wits of men must often differ and sometimes erre in those things which are collected by the mediation of humane understanding Meane time there is none but dotes on the darlings of his own Braines as beautifull and entitles them to be borne of the Bowels of the Scripture hating the reasonings and inferences of others as deformed and springing from the puddles of Reason corrupted Thus whilst men desire to see more in the Mysteries of Faith than is clearely showne in the Glasse of Gods Word rather the heat of their dissentions than light of their knowledge is increased It would apply some plaister to this soare if the Divines of both sides would remember that although all the Articles of the Catholique Faith are plaine and perspicuous as written in Gods Word with capitall Letters so that he that runneth may read them yet what thence is extracted by the chymistry of mans understanding are divers and of different kinds most of them so obscure that they escape the eyes of the most sharpe sighted Divines We must therefore confidently leane with all our weight on what the Scriptures have decided but not lay so much stresse on the consequences of our own deduction * Luth. Tom. 1. in Disp pag. 413. R. C. Facessant Dialectici ubi credendum est Piscatoribus Nam in Mysteriis fidei majestas materiae in Angustias rationis seusyllogismorum includi non potest Luther said well out of Ambrose Away with Logicians where wee must beleeve Fishermen For in the mysteries of Faith the majesty of the matter will not bee pent within the narrow roome of Reason nor come under the roof of Syllogismes wherfore the same Luther wisely admonisheth us that in matters surmounting the capacity of humane Reason we beware of Etymologies Analogies Consequences and Examples Also the imperfection of humane knowledge chiefly when puffed up with a false opinion that it is perfect in us affords a necessary occasion of endlesse contentions Wee all only know in part and in part apprehend Divine matters Wherefore wee ought to conceive that we may as well as others be deceived in that part which we know not wherein we apprehend not If wee were perfect Good Men could not fall out with good Men but those may which as yet are not perfect yea they cannot but fall out except they continually remember this their imperfection That therefore these discords may be avoyded al ought always to remember the Apostles admonition Rom. 12.3 Not to think of themselves more highly than they ought to thinke but to thinke soberly To which this is to be added quietly to beare with them who are of a different opinion from us praying dayly to God that he would be pleased to reveale unto us his truth as yet not fully knowne But in the meane time whereto we have already attained Phil. 3.16 let us wâ—lke by the same rule and be well affected each to others That these things are most true and profitable we cannot deny which being granted why then neverthelesse are these controversies dayly increased Why do these wounds grow more and more raw and bleed a fresh If one may speak the plaine truth there is in all mortall men an inordinate love of themselvs and of their own inventions and pleasing conceits this fault causeth that we see not at all the falshood of those opinions we have once entertained nor vouchsafe admittance to the truth which is shewed unto us by others * August contra Julianum l. 1. Periit siquidem judicium postquam res transiâ— in affectum nostram qualemâ—unque quia nostra jam facta est praevalere volumus sententiam For judgement perisheth when the matter is passed into the affections and wee desire that our opinion whatsoever it bee because now it is made ours may prevaile For where this Selfe-love doth rule Divines whatsoever they pretend will study more to tune the Scriptures to their opinion than their opinions to the Scripture and by head and shoulders drag the Fundamentall Articles of the Christian Faith to the supporting of their doctrines not Fundamental If any could find a cure for this Epidemicall disease we should presently see many controversies and all contentions at least
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
by the Act of Repentance are made subject to God and his Commandements by the act of Loving and Obeying him No doubt is to be made but that these Churches remaine firmely fastned to their saving Foundation Therefore this saving and undoubted Union of them with Christ ought to bring a Tye and a Band of no meane Consequence to the binding of the Affections of all Reformed Churches together CHAP. IV. Chap. 4 Of certaine Foundations which use to be called Ministeriall and of their Office and Power ALTHOUGH We acknowledge our Lord and Saviour Jesus Christ the only personall Foundation of his Church yet do we not deny but that the name Foundation is in a different sense ascribed to others To whom in what respect this high Title is given and what Power and Command they have who are thus intitled it must be afterwards enquired into The name therefore of Foundation is sometimes lent to others but then always in a lessened and restrained acception For they are called Foundations in no other right than because the personall Foundation is layd by their Ministery through the preaching of the Gospell and by the continuation of that preaching always kept in the Church Amongst these Ministeriall Foundations the Prophets and Apostles possesse the prime place Hence the wall of the Heavenly Jerusalem is said to have twelve Foundations Rev. 21.14 and in them the names of the twelve Apostles of the Lambe Also Christians are said to be built upon the Foundation of the Apostles and Prophets Eph. 2.20 In this sense Peter and Paul and all the Apostles were Ministeriall Foundations because all they as wise Master-builders bestowed their excellent paines in laying that only Foundation of which we spake before Wherefore when the Prophets and Apostles are adorned with this honorable Title it is rather to be referred to their saving Doctrin concerning Christ than to their own particular Persons The power of these was far greater than that of their succeeding Ministers because they were so enlightned and governed by the holy Spirit that they could not at all erre either in Preaching or Writing Therefore we acknowledge their Doctrine as the Doctrine of God and Christ certaine infallible and wholly Divine with Tertullian that saith There is no Divine Word but of God alone In that his booke of the Soule Which Word was thundred both by the Prophets by the Apostles by Christ himselfe But the Papists to these Ministeriall Foundations endeavour to joyne another in words calling it a Second and subservient but in very deed making it a Principall and plainly Divine one This honour the Jesuites thinke fit to be conferred on the Pope alone whom they so appoint to be the Second Foundation of the Catholike Church that in the meane time they maintaine him to be the only Foundation of the Church next unto Christ But there is no need to speake much of this fading foundation and palsy-shaking head the Scriptures being silent of any such sole Ministeriall foundation as the Papists do faine Besides all Protestant Churches long since have cast this filthy Idoll of a secondary head and foundation with others of the like nature to the Moles and Bats as fit for so blind companions We owne no power placed in this secondary foundation of the Papists to subject the Faith of Christians unto it counting those little better than mad when they write and maintaine Bellâ—â— praefâ—t in lib. dâ— Rom. Poâ—â— That the power and infallibility of the Pope of Rome is the summe of Christian Religion and his judgment is to bee accounted the square and Rule of Faith But leaving the Pope of Rome le ts come to the Catholique Church which on a farre better title might challenge to her selfe the name of Ministeriall Foundation because the Faith of every one may seeme in some sort to rely upon her For in this even to the end of the World that Doctrine shall bee kept and preached to which those Christians which afford beliefe and obedience are rightly joyned to their foundation and in it shall obtaine eternall Life To this purpose that of Paul to Timothy is often alleadged where he calleth the Church the Pillar and Ground of Truth 1 Tim. 3 15. Neither may we doubt but that in this Holy Catholique Church which wee beleeve in the Creed the truth of the Gospell ever hath and ever will be preserved so farre forth as it shall suffice for the Salvation of those that beleeve it Therefore to know what hath been beleeved received and published of all Christian Churches always and every where is to know all those things which are sufficient for the obtaining of Salvation in Christ the Foundation thereof But this Catholique Church scattered over all the world is presented rather to our mind than outward senses Wherefore when we desire to heare the voyce of the Catholique Church wee are forced to fly to the Church which they call Representative that is to say to a Generall Councell Of which Representative Image of the Catholique Church and of the Ministeriall power therof we will briefly discourse That this Representative Church did excellently discharge the Office of a Ministeriall Foundation in Oecumenicall Synods is witnessed by those foure Councils of Nice Constantinople Ephesus and Chalcedon In which the Divinity of Christ against Arius of the holy Ghost against Macedonius the Union of two Natures in Christ against Nestorius the distinction of two Natures against Eutyches were declared defended and established In these and the like Councils those Doctrines of the Christian Faith which were there in common handled and discussed because therein all that professed Christianity were represented are therefore with great reverence to bee received For it ever belongeth to the Office and lawfull power of this Representative Church to divide and distinguish Fundamentall Doctrines of the Christian Faith from those which were not fundamentall provided alwayes that they passed not the bounds set by the Apostles and Primitive Church to multiply or diminish the Number of these Fundamentals 2a 2ae Qu. 1. Art 7. Resp ad 4. For it is credible what Aquinas observed that the Apostles and others which were nearer to Christ had a fuller Knowledge of the mysteries of the Faith than we that are further off which Cajetan in the same place confesseth to be most true For however that the Apostles and the Fathers of the Primitive Church were not much given to controversall Divinity and disputing about Questions yet were they of all most skilfull in saving necessary and Fundamentall Divinity Moreover after this Representative Church had once published her resolution founded in Gods Word of Fundamentall Articles which were simply necessary to the Salvation of Christians the care and charge also lay upon her to defend fence and fortifie those Articles against all fraud and force of Heretiques For it is the wont of Heretiques to undermine the very Foundation of Christian Religion whilst they retaine the words
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
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
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
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
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