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
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
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
as they repent of their errors they are to be received againe into the Bosome of their Mother Thus may they deale with their own But when they are to meddle with Churches not at all subordinate unto them they may hold Divine concord and keepe Gods Peace with those which think and teach otherwise than themselves as we may see it in Cyprian Epist. 72. ad Stephanum 73 ad Julianum It will not be from the matter after this our discourse of Particular Churches to adde something concerning some famous and eminent Doctors in the same For private Doctors are also in their distance to be accounted Ministeriall foundations who in the maintaining expounding defending preaching or writing the Truth of the Gospell have imployed their commendable paines And here amongst the principall Doctours of the Reformed Churches wee reckon those Worthyes Luther and Philip Melancthon not fearing to joyne unto them Bucer Calvine Martyr and others whom we need not to name But of all these though exellent Divines of our Age we ought so to esteeme as accounting them Stars but not Deities in our Churches nor do we reverence them as the Prophets and Apostles inspired by God but value them as godly Men worthily learned and raised up by God for the generall good of the Church withall confessing them to bee but ordinary Ministers and subject to their mistakes Besides we must beware that we do not suffer the Churches themselves to be sirnamed by Epithets from these famous Men. Lactan. Instit lib. 4. cap. 30. For to put off the Name of Christ and to put on and weare humane and outward names is far from Christians and most times is the fuell of endlesse dissention That therefore of Nazianzens ought wonderfully to please all prudent and pious Christians Orat. 30. I reverence Peter yet will I not be called a Petrian I honour Paul yet will I not be called a Paulian If private Christians can not take this in good part how much lesse is it fitting to nick-name a whole Church from a single man Last of all I may adde this concerning private Doctors It is a most in jurious thing that a whole Church should be indited guilty of the errors of that Doctor whatsoever hee bee which hath or doth use his Ministery therein unlesse it doth appeare that that Church by their publique assent doth approve and maintain his errors But where is there one of an hundred amongst common Christians who so searches the books of their Doctors that he giveth his consent to all their Opinions Yea where is there one amongst those Doctours themselves which doth not from his whole heart abhorre such errors when his adversaries charge him with them Lastly where is there one to be found amongst the Learned in any Church who hath so sworne to defend the words of Luther or Calvin or any other writer but that he thinks it lawfull to depart from them where they depart from the Truth Now seeing it is manifest these things are so if these which wee call Ministeriall Fundamentals sometime in some things do shake or stagger we must not pin their Personall errors upon the whole Church Apud Luth. Tom. 1. disp de Author Eccles pag. 439. B. For the Church properly so called doth not allow whatsoever ill Doctours mingled in the Church do allow as rightly Melancthon to which we adde neither every thing which good Doctors have taught ill CHAP. CHAP. 5. V. Of the Doctrinall Foundations of the Christian Faith in Generall and how farre they are to bee beleeved under the necessity of Salvation THE Doctrine of the Holy Scripture contained in the Books of the Prophets Evangelists and Apostles is that Foundation on which alone the Faith of Christians may safely rely because of the most certaine authority of God revealing it Nor must we give eare to the Papists when they object Augustin Confes lib. 6. cap. 5. Irenaeus li. 3 cap. 1. Whence know you those Books to have been given to mankind by the Spirit of the most true God If God as yet hath not perswaded me in this point he hath not as yet perswaded me that I am a Christian For the will of God hath commended the Scriptures unto us to be the Foundation and Pillar of our Faith If the Romanists will give no credence neither to Augustine nor Irenaeus they ought notwithstanding undoubtedly to beleeve Peter 2 Pet. 1.19 20 21. who calleth the voyce of the Scriptures a voyee more sure than that which came down from Heaven and not brought by the will of man but holy men of God spake it as they were moved by the holy Ghost Therefore the holy Scripture so propoundeth the foundations of our Faith and fastens the Rule of our Doctrine that the Faith of Christians only trusteth and reposeth it selfe on those Revelations which are contained in the canonicall Books I will say nothing against that fantastick imaginary Doctrinall foundation which the Papists trislingly defēd to be in a word not written and couched in the privy cabinet of the Popes breast because I conceive so profane and grosse an error in a matter of so great moment amongst wel instructed Christians is not worthy of a confutation He that seeks for the Doctrine of Salvation and Eternall Life out of the Scriptures shall find it no sooner than if hee looked for the Tree of Knowledge and Life out of Paradise But although wee straitly maintain that no fundamentall Doctrine of Faith is to bee sought for out of the Bookes of the Old and New Testament yet wee do not defend that all things contained in these books are fundamentall points so necessary to be known and beleeved that if any of these be unknown or denyed of any we should presently adjudge them to have falne off from the foundation of Salvation Many things in the Books of both Testaments are Historicall some things are dogmaticall which are truly affirmed and profitably placed there and yet are accounted not to come into the Number of Fundamentall points Numberlesse things there are which by true firme consequence may be deduced out of the Scriptures and yet mount not up to this high pitch of honour Therefore those things only are to be set apart and owned for Fundamentals without the plaine and explicite Knowledge whereof none can be saved in which as well Negative infidelity not at all to know them as positive infidelity to refuse to beleeve them doth condemn Now such are all those things without which we can neither savingly beleeve in Christ nor rightly call upon God in Christ and worship him to the obtaining of eternall Life In a word without which Christians can neither have pious affections towards God nor exercise the Religious Acts of Faith Hope and Charity being absolutly necessary to Salvation These two things beene yeelded and granted that our Faith is to trust on the Scriptures alone and that all every one of those things
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
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
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
Churches that wee keep and preserve our own people safe and sound from their Errours and not that wee may render the others odious branding them for obstinate Heretiques Seeing it is easie to call any man an Heretique but not so easie to comprise in a certaine regular Definition what makes an Heretique Yea if we beleeve Augustine it is a matter of very great difficulty CHAP. VI. Chap. 6 Of the notes and markes whereby we may know that any Point is not Fundamentall WEE have showne already that Fundamentall points have this character plainly printed upon them that without the knowledge of them neither Salvation of Christians nor the Worship of God can consist Now let us adde some other signes and tokens out of which we may safely set down that any point is not Fundamentall although some urge and enforce it for Fundamentall and they especially who have long laboured and sweat soundly in the maintaining of it First therefore that is not Fundamentall which was never clearely revealed from the beginning by the Prophets and Apostles inspired from Heaven to Christian people and to Christian Churches founded by them through the whole World For they had not been pure from the bloud of them all if they had shunned to declare all the Counsell of God to all so far forth as it was necessary to the procuring the Salvation of all by Faith in Christ Jesus And the saving Truth in such necessary and fundamentall things was so revealed by the Apostles that all might behold it Mark 16.15 Go ye into all the world and preach the Gospell to every creature Rom. 1.16 For it is the power of God unto Salvation to every one that beleeveth We preach Christ Col. 1.28 warning every man and teaching every man in all wisdome that we may present every man perfect in Christ Jesus What therefore in the time of the Apostles was not declared to all that cannot in our Age begin to bee Fundamentall Yea neither the Papists themselves dare deny this although they arrogate to the Pope of Rome and Romish Church more power than is meet over the Articles of the Christian Faith For Canus set all those things apart from the Doctrines of the Catholique Faith Lib. 4. cap. ult pag. 145.146 which were not univorsally preached by the Apostles How much more then ought they to be severed from the Fundamentals Lib. 12.6.10 p. 391. The same Author alloweth that some propositions may bee called Truths of the Christian Doctrine which he thinks not worthy to be called Truths of the Catholique Faith For this name he counts peculiarly to belong to those Doctrines which so nearly concerne the Faith that by removing them Faith it selfe is taken away Lib. i. quest 17. p. 148. And Corduba to the same purpose saith It is no Catholique Truth nor is the contrary opinion Heresie unlesse such a Truth be revealed and generally propounded to all to be necessarily beleeved Last of all Bellarmine himselfe grants us Lib 4. de Verbo Dei cap. 11. That those things which are absolutely necessary for all to Salvation were preached unto all by the Apostles themselves Let this therefore bee the first signe of a Doctrine not Fundamentall that it hath not beene delivered by the Apostles to all publiquely generally and plainely Secondly that is no Fundamentall Point which was never admitted and held for such in the Primitive Church succeeding the Apostles and never recommended to all by generall consent of the Catholique Church For if any will maintaine that the Catholique Church did ever refuse or was ignorant of any Fundamentall Doctrine he must by the same reason maintaine that the whole Church was severed from her Foundation which no man well in his wits will ever suffer to enter into his Thoughts It was well observed by the right Reverend Arch-bishop of Armach a man of singular Piety and stored with the commendation for Learning in all kinds That if at this day wee should put by the points wherein Christians differ one from another and gather into one body the rest of the Articles wherein they generally agree Vsher Sermon before the King pag. 43. which worship Christ God and Man and acknowledge him for their Saviour We should find that in those propositions which without all Controversie are Vniversally received in the Christian World so much truth is contained as being joyned with holy Obedience may be sufficient to bring a man unto everlasting Salvation Which plainely evinceth that these things alone of the common Faith are those which rightly are called Fundamentall but as for those points which we so dearely prise and for love of them clash the Protestant Churches together because of the right of neare alliance which they have with the Fundamentals they may sometimes be ranked amongst true and profitable Doctrines but may not be accounted absolutely necessary or Fundamentall Thirdly it is not a Fundamentall maxime of the Christian Religion which is so handled or propounded that to conceive the truth thereof and to apprehend it with Faith we stand in need of the Wit and cunning of Logicians and of the abstracted and abstruse speculation of Metaphysitians Nazian Orat. 21. For nothing were more unjust than the Christian Faith if it should only sit and belong to those who are Learned and Skilfull in these Arts. Nothing is more usuall amongst Learned Men than in their minds and conceits to abstract the manner of things from the things themselves nothing more common than to propound the same single numericall thing to be considered under severall formall differences and to reare and raise these touring speculations on the plaine Doctrines of the Christian Faith If any such matter were Fundamentall or necessary to be knowne to Salvation there were no hope of the Salvation of all unlearned People But we defend with Augustine Epist 3.22 that the Faith of the holy Church is apprehended not by the Reason of Disputation but the Piety of beleeving otherwise none but the Philosophers should obtaine blessed happinesse Yea we say with the Apostle 1 Cor. 1.20 27. Where is the Wise where is the Scribe where is the Disputer of this World c. But God hath chosen the foolish things of the World to confound the Wise As if he had said Where art thou O Learned man and skilfull in lofty speculations Art thou alone meet to receive the Doctrine of Life Yea every one of the plaine countrey People is more fit than thy selfe and thou altogether unfit if thou thinkest that in these things thou mayst rely on thy own Art and witty apprehension for the way of Salvation is not only a holy way but also so plaine and direct that the foolish cannot wander in it Isa 35.8 So be it they stick to the Word in the simplicity of their hearts On the place As Luther well affirmeth Therefore saving and Fundamentall Doctrines are not to be sought for in the dark
clouds of speculation but in the plaine propositions of the holy Scriptures to the conceiving whereof there is more need and use of Faith than Art of an obedient Heart than of a subtile and piercing Wit Fourthly as all points justly challenging to themselves the Title of Fundamentall are plaine and naked for the manner of their Expression so ought they to be few and so framed that they do not swell to an infinite number yea that they grow not into so great a bulk burthensome to bee portable in the memory of Gods little ones Hence Aquinas cals them the First things to be beleeved 2a 2ae Qu. 2. de Fide cap. 2. and speciall Articles of the Faith William Paris termes them the Fundatories of Religion Others stile them Radicall Truths But although these first Fundatory and Radicall Doctrines of the Christian Religion may beget and bring forth a great uncertaine and numerous of-spring of Consequenceâ— arising from and following after â—â—â—m yet it beares no proportion with reason that they in themselves should 〈◊〉 many or uncertaine When therefore wee behold that to these First credibles of the Divine Essence and Attributes of the Incomprehensible Trinity of the Hypostatical Union of two Natures in Christ of the Cómunication of his Properties and almost of every Object of Knowledge in Divinity there is annexed so great a traine of severall points as thick Volumes are not able to containe them it is most certainely sure that the greatest part of them is not Fundamentall All Christians ought to heare the Counsell of Learned Nazianzen Orat. de Modest observ in D sp Contemplate saith he on Divine things but stay stil in the Termes Speake the Phrases and Language of the Spirit and if it be possible nothing else Do not thou curiously pry thorow those narrow rifts into the Nature of the Father the Essence of the only begotten Sonne the Glory of the Holy Ghost and one God in three Persons Vse the words accustomed the reason of them belongs to those that are Wiser to inquire Let it satisfie thee that thou hast the Foundation and let alone to Artificers to build thereupon Would to God only Artificers would build upon them would to God they would not mingle their many and almost infinite superstructures with the few and plaine Fundamentals to bee embraced with equall affections and to bee received with honour alike If they endeavour thus to do yet it becomes all pious and prudent Christians to discerne and make a difference betwixt those first and few things to bee beleeved immediately revealed by Christ and his Apostles and those numberlesse deductions of Divines which they according to their severall minds and opinions seeke to thrust and crowd into the same roome with Fundamentals Fiftly it is no Fundamentall point which though furbished and attired in new termes is not the same in effect with the Doctrine expressed in the words of the Holy Scripture For if the addition of our new coyned words importeth any thing more than what is in the Scripture this new accession may bee allowed for a consequent of the Fundamentall Doctrine but it cannot with this new peece bee urged for a direct downeright Fundamentall Doctrine But if the new word or the addition therein for matter of the Sense of the Proposition brings no new thing at all but so that understanding the Termes the effect of both appeares to be the same then wee acknowledge both to bee Fundamentall For the disserence of the expression alters not the nature of a Fundamentall Doctrine where the essence and meaning of the Proposition remaines the same What wee have said somewhat obscurely we will make plaine by an example Christ is God and the Sonne of God This is a Fundamentall Point and so also is this Christ is coessentiall with God his eternall Father For although in the latter there is a new Terme yet it addes no new thing nor affirmes any thing which will cause the cumberance of a toilesome deduction to extract it out of the former but whosoever understandeth the termes of both presently understands that they agree so well as in sense they are the same For no man of sound sense can have a conceit of diverse Gods in the same Essence or substance But if the Doctrine or Proposition deck't in forraign Termes and new language cannot bee annexed to a plaine and cleare Fundamentall Article without a busie and artificiall deducing of it it ought not to bee inserted into the Catalogue of Fundamentals Indeed those which perceive the force of the Consequence or Deduction are bound to afford beliefe to such Consectaries But they to whom it doth not sufficiently appeare that such a Proposition followeth from any Fundamentall point they are not bound to embrace it for a tried Truth much lesse for such a Doctrine without which no hope is left to obtaine Salvation To conclude in a word As often as it is inquired whether any Doctrine bee Fundamentall or no let us not give heed to the clamours of Disputants But have recourse to those Notes which now wee have reckoned up If the Doctrines they presse on us bee not clearely recommended by the Apostles themselves to the Catholique Church in the first preaching of the Gospell if in succeeding Ages they were not Universally received if they bee not suited to the capacity of simple Christians but only fitted to the braines of Philosophers and Logicians if they bee too many and not comprised within certaine bounds Lastly if expressed in such formes of Speech that they cannot bee reduced to an equivalent sense with a cleare and of all confessed Fundamentall Article sometimes they may bee Truthes but they can never beâ— counted Fundamentals CHAP. Chap. 7 VII Of the Summe of Fundamentall points contained in the Creed and Commandements so farre as wee ought to Beleeve or Practise MANY of the Papists and somme of ours when we maintaine that the difference betwixt the Reformed Churches is not about Fundamentals presently require of us to bring in a Bill and set forth an acurate Catalogue of Fundamentals so that we may say so many Fundamentals there be of the Christian Faith neither more nor lesse We easily answer the Papists that it were presumption in Protestants who confesse themselves subject to errour to undertake so hard a Taske let Papists rather addresse themselves to the Pope of Rome who alone can speake Oracles and is said to have all Laws Humane and Divine lockt up in the Closet of his Brest But if any of our men shall earnestly maintaine that unlesse this first be done no Brotherly love can be renewed betwixt the Protestant Churches let him try which is somewhat more easie if he can but only reduce the Propositions in Controversie which he desires should be Fundamentall to a certain and stinted number If he shrinkes to do this let him not blame the backwardnesse of others in the same matter Although it be not hard to show the reasons why
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
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
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