Churches concerning Fundamentalls and that the whole Bickering is either about certaine manners of speech which are not founded in the Scriptures themselves or about consequences which some affirme others denie that they can be rightly inferred out of the Scriptures meane time the Fundamentalls being safe on both sides although all errour be not excluded about things not Fundamentall The truth of this Assertion will appeare First if with a sincere and prudent Judgement we ponder all those things in which those who wrangle about other matters yet acknowledge there is one Consent and Harmony of all Protestant Churches Pag. 18. James Andrews reckons up seven Propositions of all which he confesseth there is no Controversie betwixt the Churches Pag. 20. Also Beza recites certaine heads of doctrine of the Person of Christ and Communication of his Properties in all which it is evident That all Protestant Divines doe Consent Not many yeeres since the Conference at Lipsigh Pag. 5.6 certaine famous Divines summ'd all these Points up to twelve Articles in which there is unanimous consent of the Communication of the Person of Christ and his Properties In these things wherein we have the opinions of all Protestant Churches so well agreeing I dare not say that nothing is wanting which belongs to knowledge in divinity yet I confidently affirme That there is nothing deficient which pertaines to the Catholike Faith nothing which is necessary to be knowne and beleeved to the Salvation of a Christian man Lastly nothing which argues either these or those to have started asunder from the Foundation or that they ought to start from mutuall Communion If therefore in this Controversie of the Person of Christ and Properties of his Natures there remaine some knotty things which are more smoothly to be explained Let Divines afford their helping hand to this matter and not for this thing rend their Churches in pieces Let them kindly bring back their wandring Brethren into the way let them not furiously break asunder the bands of Brotherly Unity Let them build upon the fundamentall Doctrines their owne Gold Silver or Pretious stones and let them throw downe the hay and stubble built up by others Let them not thrust downe others from the Foundation nor disjoynt themselves from those whom they themselves see stick fast to the Foundation and Fundamentall Articles Secondly what hath been said of the joynt Consent in Fundamentalls may be plainly seene if we weigh all those Heresies that ever opposed the Fundamentall Articles of the Person of Christ and overturned the Foundation of mans salvation For they who damne and curse all these cannot be accused of violating the Foundation except by Slander cannot be condemned but by high injustice But now it is well knowne that no Heresie can be reckoned up whether ancient or moderne against which all the Protestant Churches are not most ready to bring their voice to condemne them In the Conference at Lipsigh whereof we have often made mention for the hope it gave to us of renewing of unity all the speakers with joynt consent Pag. 10. and from their whole heart did damne and reject all errours of ancient and later Arians Nestorians Eutichians Monothelites Marcionites Photinians and by what other names soever they be called On the other side with mouth and heart they gave their consent to the Apostolicall Nicene and Athanasian Creed He that in this manner approves all Points received and allowed of the Ancient Church concerning the Person of Christ and properties of both his Natures rejects all things condemned of the same may perchance in manner of speech retaine a forme of words not very sound or in some consequences may make a small swerving from the Truth but cannot make a departure from the foundation or fundamental Doctrine of the Catholike Church seeing Melanct. said rightly Apud Lutherum Tom. 1o. in disp p. 441. B. That opinions unknown to the ancient church although at this time they be generaly received yet are no Doctrines of the Catholik Church much lesse such Fundamentall doctrines as are of force before God to break the Peace Unity of Churches Thirdly in this matter of the Person of Christ and communication of his Properties that those things are not fundamentall which as yet hang undecided may appear from the very terms and words which Divines are constrained to use to expresse their opinion For in fundamentalls we heare Plaine cleer propositions such as these are In Christ God and Man the humane and divine nature are most neerly coupled together each nature in Christ hath and retaines its owne proprieties The proprieties of one nature can never be made the proprieties of another nature In the person of Christ there is a Communication of Properties by which that is attributed and ascribed to the whole Person which is proper to one of his natures As when we say God was crucified for us or the Man Christ is Omnipotent In this Communication the divine nature neither powreth forth the properties of its Divinity nor infuseth them into the humane nature These and all other things which are cleerly spoken of the Person of Christ and Communication of his Properties are contradicted by none But those things which are conceived and infolded in strange forreign and doubtfull termes beget strifes upon strifes and questions upon questions Such are those Problems Whether the proprieties of the Natures in the Person of Christ be communicated only verbally or really Whether they bee communicated in the abstract or the concrete and others of the same stampe which by the very sound of the words doe appeare to have sprung out of the Schoole of Grammarians and Logicians not of the Apostles and ancient Fathers and therefore not to bee recounted in the number of fundamentalls But let us adde some few things of the questions themselves That some affirme that this question is propounded Whethere there be such an Union of natures in the person of Christ in which neither nature communicates any thing to the other besides the bare name they seem to me to feigne a question which never was betwixt the protestant Churches For with one voice they confesse That such is the Union of the natures in the Person of Christ in which many things are communicated to the humane Nature yea all things although excellent gifts whereof a created nature can be a subject capable to receive them And even as no Protestant corrupteth this Proposition The Man Christ is God with this wicked Interpretation The Man Christ hath the bare and empty title of God So neither doe any deprave this proposition The Man Christ is omnipotent with this perverse exposition The Man Christ is in word only or title Omnipotent but acknowledgeth the matter it selfe which is signified in this Praedicate truly and really to agree to the Man Christ because it truly agrees to his person which the terme Man doth designe and denote They which on the other side defend that it is
AN EXHORTATION TO BROTHERLY COMMUNION betwixt the PROTESTANT CHURCHES Written by the Right Reverend Father in God JOHN DAVENANT Bishop of Sarum IN DOMINO CONFIDO LONDON Printed by R. B. for Richard Badger and John Williams and are to be sold at the shop neare S. Dunstane's Church-yard and in S. Paul's Church-yard TO THE COURTEous Reader and desirous of Peace Grace and Peace in CHRIST JESUS SOme yeares since wee privatly imparted to JOHN DURAEUS a man learned godly and most desirous of the Churches Peace our advice of procuring Peace betwixt the Protestants He thought fit to print our Opinion delivered in a Letter and to present it to the view of the World After the publishing whereof the same DURAEUS and also other most worthy men were instant and did presse me with much earnestnesse that I would somewhat more largely make an inquiry concerning the Fundamentals of the Catholique Faith that it might the better appeare whether or no the Protestants in all these agree amongst themselves For truly and wisely they did conceive that Peace and Vnion could not be made up betwixt them who indite each other as guilty of violating and overturning the Foundation But this they did not so advisedly that they accounted me a man almost spent with old age able to undergo the weight of so hard and heavy an imploiment Therefore I long and often gave the Deniall to some of my friends who desired it and were importunate with me to enter into consideration of this matter and conceived this imployment was to bee committed to none but some Divine flourishing in his health and strength Yet I know not how not long since of its own accord it came into my mind that it would not be amisse if to give my selfe some satisfaction I should a little meditate with my selfe of the question propounded Hence came forth this our Discourse however it be done Which after that out of our Study it had come into the hands of some friends whilst they requested it and I was not unwilling it came abroad into the World But we will not have this Tractate appeare in publike unlesse also accompanied with that other which we formerly sent to DuRAEUS Which we do both for the asfinity of the subject matter which is well nigh the same in both as also because the one reflects mutuall clearnesse on the other Meane time I am not ignorant on how dangerous a rock he toucheth who offereth to define Fundamentall Doctrines or to bound them within certaine limits But it was enough for my purpose with this our sleighter worke to have whetted the industry of others to a more full and acurate explaining of this Matter In the meane time if those our paines may be any ways usefull to Peaceable Divines towards the establishing of Peace betwixt Protestant Churches for my part let them enjoy them who the whilst shall enjoy this comfort that my weake helpe herein hath not been wanting to the Church in distresse Farewell Brethren in Christ and Prince of Peace diligently endeavour to procure the Peace of your own Churches AN EXHORTATION To Brotherly Communion betwixt the Protestant Churches MOST worthy indeed of the consideration of all godly Divines is that Speech of God himselfe in the Prophet Zachary Love the Truth and Peace Zach. 8.19 To which also agreeth that of the Apostle Speake ye the Truth in Love Ephe. 4.15 Wee ought not therefore so farre to tender the Truth that the care of Peace should be wholly neglected nor to be ambitious of such an Unity wherewith the true Faith is forsaken Let the Divines therefore which encounter each other pretend what they please of Religion and Faith they heartily love neither which love not both They desire neither with a godly mind which desire not both For if every Naturall body as Philosophers maintaine no lesse desireth its own Unity than its Being I see no reason why that Spirituall and Mysticall body which we call the Catholique Church should not with equall affection desire its own Unity as being that which if it bee dissolved it cannot really subsist nor so much as in the mind bee conceived Therefore let us burne with a longing desire after Truth as great as possibly may be in godly Catholiques So be it in the meane time we forget not that of Paul Rom. 12.18 If it be possible as much as in you lieth live peaceably with all men I say with all men embrace an outward and civill Peace with all Christians an Inward Ecclesiasticall and Spirituall This is the Will of Christ himselfe This the generall desire of the Christian Church that all that beleeve in Christ may meet and be joyned together in one Body yea in one Heart and Minde These things therefore being thus deservedly are those Peace-making Divines to be praysed of all who lately employed their paines in making a brotherly fellowship betwixt the Protestant Churches For my part would to God for the Common good I might give some advice which may serve to advance so holy a work What I can I will do at your request beloved DURAEUS and I will publiquely produce those things which very lately came into my mind whilst I thought on this matter Therefore in the first place I conceive it must bee considered whether such an Union of the Reformed Churches betwixt themselves be possible by vertue wherof each should count other not only in the place of Friends but Brethren and because of such an Union should mutually receive and returne betwixt themselves all signes effects and offices not only of outward Friendship but of Brotherly and Spirituall Communion For if this most neere Union which we so much desire be impossible Impossibilium nulla est obligatio There is no tye which obligeth men to endeavour after Impossibilities but if it be possible no excuse can be made why so holy a thing so acceptable to God should either bee opposed or delayed any longer Now what I have said that it must bee enquired of in the first place whether such a Communion be possible That ought so to be understood although the beaten Controversies still remaine betwixt the private Doctors of particular Churches which all see and the godly sigh for have so long disquieted the German Churches Although a full and perfect agreement betwixt Divines is to be wished for in all these Controversies yet truly it can scarce be hoped for much lesse effected in one age That so many heads should agree in one opinion But that the Churches may in the meane time notwithstanding these Controversies depend undecided make up betwixt themselves a brotherly and holy Communion may appeare from thence that as oft as the Divines of both sides have begun from their soules to desire and seriously to attempt it so oft and so much have they effected herein as themselves were desirous to effect and without doubt had brought more to passe if their owne want of will had not beene their
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
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
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