AN EXHORTATION TO BROTHERLY COMMUNION betwixt the PROTESTANT CHURCHES Written by the Right Reverend Father in God JOHN DAVENANT Bishop of Sarum IN DOMINO CONFIDO LONDON Printed by R. B. for Richard Badger and John Williams and are to be sold at the shop neare S. Dunstane's Church-yard and in S. Paul's Church-yard TO THE COURTEous Reader and desirous of Peace Grace and Peace in CHRIST JESUS SOme yeares since wee privatly imparted to JOHN DURAEUS a man learned godly and most desirous of the Churches Peace our advice of procuring Peace betwixt the Protestants He thought fit to print our Opinion delivered in a Letter and to present it to the view of the World After the publishing whereof the same DURAEUS and also other most worthy men were instant and did presse me with much earnestnesse that I would somewhat more largely make an inquiry concerning the Fundamentals of the Catholique Faith that it might the better appeare whether or no the Protestants in all these agree amongst themselves For truly and wisely they did conceive that Peace and Vnion could not be made up betwixt them who indite each other as guilty of violating and overturning the Foundation But this they did not so advisedly that they accounted me a man almost spent with old age able to undergo the weight of so hard and heavy an imploiment Therefore I long and often gave the Deniall to some of my friends who desired it and were importunate with me to enter into consideration of this matter and conceived this imployment was to bee committed to none but some Divine flourishing in his health and strength Yet I know not how not long since of its own accord it came into my mind that it would not be amisse if to give my selfe some satisfaction I should a little meditate with my selfe of the question propounded Hence came forth this our Discourse however it be done Which after that out of our Study it had come into the hands of some friends whilst they requested it and I was not unwilling it came abroad into the World But we will not have this Tractate appeare in publike unlesse also accompanied with that other which we formerly sent to DuRAEUS Which we do both for the asfinity of the subject matter which is well nigh the same in both as also because the one reflects mutuall clearnesse on the other Meane time I am not ignorant on how dangerous a rock he toucheth who offereth to define Fundamentall Doctrines or to bound them within certaine limits But it was enough for my purpose with this our sleighter worke to have whetted the industry of others to a more full and acurate explaining of this Matter In the meane time if those our paines may be any ways usefull to Peaceable Divines towards the establishing of Peace betwixt Protestant Churches for my part let them enjoy them who the whilst shall enjoy this comfort that my weake helpe herein hath not been wanting to the Church in distresse Farewell Brethren in Christ and Prince of Peace diligently endeavour to procure the Peace of your own Churches AN EXHORTATION To Brotherly Communion betwixt the Protestant Churches MOST worthy indeed of the consideration of all godly Divines is that Speech of God himselfe in the Prophet Zachary Love the Truth and Peace Zach. 8.19 To which also agreeth that of the Apostle Speake ye the Truth in Love Ephe. 4.15 Wee ought not therefore so farre to tender the Truth that the care of Peace should be wholly neglected nor to be ambitious of such an Unity wherewith the true Faith is forsaken Let the Divines therefore which encounter each other pretend what they please of Religion and Faith they heartily love neither which love not both They desire neither with a godly mind which desire not both For if every Naturall body as Philosophers maintaine no lesse desireth its own Unity than its Being I see no reason why that Spirituall and Mysticall body which we call the Catholique Church should not with equall affection desire its own Unity as being that which if it bee dissolved it cannot really subsist nor so much as in the mind bee conceived Therefore let us burne with a longing desire after Truth as great as possibly may be in godly Catholiques So be it in the meane time we forget not that of Paul Rom. 12.18 If it be possible as much as in you lieth live peaceably with all men I say with all men embrace an outward and civill Peace with all Christians an Inward Ecclesiasticall and Spirituall This is the Will of Christ himselfe This the generall desire of the Christian Church that all that beleeve in Christ may meet and be joyned together in one Body yea in one Heart and Minde These things therefore being thus deservedly are those Peace-making Divines to be praysed of all who lately employed their paines in making a brotherly fellowship betwixt the Protestant Churches For my part would to God for the Common good I might give some advice which may serve to advance so holy a work What I can I will do at your request beloved DURAEUS and I will publiquely produce those things which very lately came into my mind whilst I thought on this matter Therefore in the first place I conceive it must bee considered whether such an Union of the Reformed Churches betwixt themselves be possible by vertue wherof each should count other not only in the place of Friends but Brethren and because of such an Union should mutually receive and returne betwixt themselves all signes effects and offices not only of outward Friendship but of Brotherly and Spirituall Communion For if this most neere Union which we so much desire be impossible Impossibilium nulla est obligatio There is no tye which obligeth men to endeavour after Impossibilities but if it be possible no excuse can be made why so holy a thing so acceptable to God should either bee opposed or delayed any longer Now what I have said that it must bee enquired of in the first place whether such a Communion be possible That ought so to be understood although the beaten Controversies still remaine betwixt the private Doctors of particular Churches which all see and the godly sigh for have so long disquieted the German Churches Although a full and perfect agreement betwixt Divines is to be wished for in all these Controversies yet truly it can scarce be hoped for much lesse effected in one age That so many heads should agree in one opinion But that the Churches may in the meane time notwithstanding these Controversies depend undecided make up betwixt themselves a brotherly and holy Communion may appeare from thence that as oft as the Divines of both sides have begun from their soules to desire and seriously to attempt it so oft and so much have they effected herein as themselves were desirous to effect and without doubt had brought more to passe if their owne want of will had not beene their
and not to please our selves saith the same Apostle That Church pleaseth it selfe too much which scorns and disdaines other Churches as unworthy of her Communion for some weaknesse in their understanding which are found guilty neither of Tyranny Idolatry nor any deadly Heresie Not so the Fathers of the ancient Church whose desire and care in making agreement betwixt particular Churches scattered over the whole world may be observed in the Centurists through every hundred of yeares But that very fitly serveth our purpose which Optatus Milevitanus hath written Lib. 2. c. 7. That the Churches through the whole world by the intercourse of Formall letters might agree in the fellowship of one Communion Now in those formall peaceable or Synodall letters nothing else was contained besides the confession of the Catholike Faith established in the Creeds and briefly explained against Heritiques by the generall consent of the universall Church in the Nicene Calcedonian and other Councels Of infinite other questions which may arise and be canvassed betwixt the private Doctors of dispersed Churches no Church either required or expected a forme of absolute consent from other Churches For if without this the brotherly Communion betwixt particular Churches were adjudged impossible to the cementing and sodering thereof we should not stand in need of Synodall Epistles or briefe formes of confessions but of huge volumes of controversies But if we refuse to learn of the ancient Fathers yet now at last let us learn of our Enemies that the brotherly communion of Mindes Duties of Courtesie and Sacraments is not impossible betwixt those Churches which defend contrary opinions about controversies never to be decided I will say nothing of the wranglings of Thomists and Scotists nothing of the Dominicans and Jesuites There is at this day a controversie beaten and bandied betwixt the Churches of the Romish Religion of more moment than all those things whereabout Protestants doe strive if they were rouled up in one bundle I mean that of the infallible Judge in all questions of the Christian Faith The Spanish and Italian Churches defend the Pope to be this Supreame Judge warranted with the irresistable authority of Christ himselfe and so inspired and inlightned with the spirit of truth that in all his decrees and determinations wherewith he intendeth to bind the whole Church he can in no wise erre and be deceived But on the other side the French Churches cry him downe justle him out of his infallible chaire and conclude him to be so subject to error that if in matters of faith or manners he refuseth to obey and to be ordered by the judgement and Authority of a generall Councell they voice him to be counted for a Schismatique and a Heretick and one to be deposed See agreat difference about the very Pillar of the Catholike faith Yet in this brawling about opinions there is no breaking off of brotherly communion betwixt the Churches themselves Tell it not in Gath nor publish it in the streets of Ascalon that the Philistines were more forward than the Israelites to preserve Peace and unity betwixt them Lastly if such controversies should make an union betwixt particular Churches impossible I faine would have one shew to me even but two Churches whereof one is not subject to the other which must not of necessity be alienated pluckt asunder and as it were with a partition wall divided each from other For except we return to this point that we only admit and allow of this Separation from other Churches for dissenting in Fundamentals the communion of the Catholike Church anciently so highly extold August de unit Feles cap. 12. will be but a bare name fained title to which the heart of the thing it selfe will never answer The Donatists of old were wont to say that the Church had perished out of the whole world besides and onely remained in the party of Donatus The Romanists in this point are pure down-right Donatists who shout it out that the Catholikc Church is found only in the part of the Pope of Rome It is our duty to detest such Schismaticall wickednesse and to keep and professe brotherly Communion with all Christian Churches which we adjudge not as yet to be disjoyned from Christ the Head by Heresie or Idolatry or not at all to be shunned by other Churches for usurpation of Tyranny What hitherto hath been disputed about those Obstacles which make the communion of divers Churches betwixt themselves impossible and also of those different opinions which no wayes cause the same all aime at this end That if it could be agreed betwixt Divines that those controversies which so long have troubled and tyred the Protestant Churches are not of such importance that whether one come off to this or that side in their opinions he is not to be judged to depart from Christ and the Fundamentall Faith and to fall into a Heresie contrary to the foundation we would confesse that brotherly union may be made up and kept betwixt all Protestant Churches even whilest these dissentions rather of the Schooles than the Churches doe still remaine It is not my purpose to engage my selfe in the controversies themselves only I would desire that the most learned and famous Divines of the Dutch Churches would be entreated with peaceable mindes and calme affections to runne over all those controversies which are in agitation betwixt them seeing the Judgement perisheth when the matter is passed into the affections The chief and almost the mother of all the rest is that controversie which as yet remains undetermined of the manner of the presence of the body and blood of Christ in the Lords Supper And as touching this point the every way most learned Bucer after serious weighing and considering of the matter expressed himselfe thus that In the thing it selfe and meaning there was an agreement only some variety in the words In Epist ad Lutherum Contra. Robert Atringen alibi Hosp Hist Sacrpa 144. and manner of speaking Luther said formerly If you beleeveâ— and teach that the true body and true blood of our Lord is exhibited given and taken in the Lords Supper and not the bread and wine only and that this receiving and exhibiting is done truly and not imaginarily we are agreed At the same time Bucer with his associates did grant That the true body and true blood of the Lord were exhibited given and taken with the visible signes Bread Wine James Andrews wrote formerly Wee neither are of opinion of the Capernaites nor doe we receive the Transubstantiation of the Papists nor doe we establish a Physicall or Locall presence or inclusion of the body and blood of Christ in the holy Supper Neither doe those words Substantially Corporally Orally signifie to us any thing else besides the true presence and eating of the Body and blood in the holy Supper Now let us heare what was the Judgement of the Helvetian Churches Hosp Anno 1536. â—ag 145. Although they deny
Churches of Christ If ye be founded upon the Rock of Rome ye be living and pretious stones if not only spongy and hollow ones If ye acknowledge the Pope of Rome Head of the Churches ye are the true and living members of the holy Catholique Church if otherwise ye are dead and rotten carkasses of Churches Lastly if ye imbrace the Pope for your Husband ye are chast and true-borne Churches if otherwise ye are adulterous and to be accursed to the pit of Hell So the Romanists We can patiently take these taunts and wrongs from their hands who dreame that our Churches are rent from the true Foundation because they refuse to joyne with a false But verily if any Protestant Church which dares not deny but that another is built on Christ should dare notwithstanding to cut the same off as a rotten member and cast it off from all brotherly Communion this were to offer an affront to Christ himselfe and to do an injury to the Brethren both of us and Christ That therefore we may know with what Churches it is meet for us to retaine Brotherly Communion we ought to know what Churches are to be accounted to have and to hold true and saving Union with this their Foundation We deny not but that amongst the Churches which cleave to this only Foundation some may be fastened firmer and nearer than others amongst the Churches quickened by this Head and Root some may draw more plentifull sense and sap than others but we ought not because of the severall degrees of Knowledge and Grace to separate our selves from Brotherly Communion with those whom we may and ought to hope as yet to remaine conjoyned with their saving Foundation As touching single Persons God alone who searcheth the Heart can know who have an inward spirituall and lively conjunction with this saving Foundation But concerning whole Churches so far as it is lawfull for men to know and judge whether or no they be savingly coupled to the Foundation it may be judged and determined by the works which can and use dayly to be exercised by them For those Churches wherin those Acts are performed whereby men may be united to Christ remaine in him and by him be brought to eternall life none can affirme or will imagine that such are estranged or pluckt asunder from this the only Foundation of mans Salvation That we may now begin from Infants In all Reformed Churches Baptisme is administred in the Name of the most holy Trinity by benefit wherof such are grafted into Christ and rightly coupled to this their Foundation For as for these Infants who cannot by any Act of their own apply themselves to the Foundation the holy Spirit vouchsafeth by the Laver of Regeneration to frame apply the Foundation to them But of those who are capable of Reason and can use the Freedome of their own will 't is expected and required from them that they bring divers Acts both of their Understanding and Will to the making and keeping of their due Union with Christ Amongst which these foure are accounted the Principall to which all others may easily bee reduced First on the part of the Understanding there is required an Act of knowing all those things concerning God and Christ without which no saving Union can be established betwixt us and Christ nor free Reconciliation betwixt us and God the Father To which purpose those words of our Saviour seem to tend This is eternall Life that they might know thee the only true God Ioh. 17.3 and Jesus Christ whom thou hast sent If there be any Congregations of men which as yet have not attained to this measure of saving Knowledge we confesse such to be alienated from the life of God Ephe. 4.18 2.12 13. through the Ignorance that is in them and that because of the blindnesse of their hearts as we are taught by the Apostle But there is none of the Protestant Churches blinded with such dark Ignorance but that the Christians therein may know God and Christ so far as is sufficient to Salvation if they assent to the Truth Preached amongst them Secondly besides this speculative Knowledge of God and Christ there is also required an Act of beleeving that is Practically with Assurance to rely on Christ being knowne We grant therefore that those Churches or Companies of men met in one body of a Congregation however they may put on and pretend the Name of Christian yet to have no entercourse nor society with Christ the Foundation amongst whom Christ is not so preached nor acknowledged that men may rely on him with a lively and justifying Faith Such are those which dissolve the Hypostaticall Union of two Natures in Christ the Mediatour without which we can neither have nor hope for a saving conjunction with Christ and God the Father But in all the Reformed Churches Christ God and Man is so Preached that there is no doubt to be made but numberlesse soules embrace him with a true lively and justifying Faith They are therfore and do remaine conjoyned to this Foundation under that very formall conception wherein Christ the Foundation of mans Salvation may bee conjoyned to men to conferre Grace and Life upon them Thirdly on the part of the Will it is required of all that would not be parted from this their Foundation that they practise a dayly exercise of Repentance without which it must needes come to passe that our dayly sins must divide and separate us from God and Christ to our eternall destruction On the other side where this constant practice of Repentance comes betwixt we remaine founded in Christ reconciled to God and ordained to happinesse Wherefore in what Church soever the Gospell is so preached and the Foundation of mans Salvation is so setled and established that it is to be hoped that Christians taught by it and living in it by beleeving and repenting may obtaine forgivenesse of their sins and everlasting life we ought to pronounce and conceive of that Church that it is truly conjoyned and remaines firmly coupled to Christ the Author Fountaine and Foundation of Grace and Salvation Fourthly besides this Practice of Repentance that this our conjunction with the foundation may be the more sure and evident the unfeigned desire and endeavour of Obedience and a new Life flowing from Faith and Love of Christ is required If the Act of Obeying be wanting there wants the Act of Beleeving and Loving there wants all hope of conjoyning such with Christ For what Christ said Ioh. 14.15 If you love mee keep my Commandements was all one as if he had said If you be conjoyned to me keep my Commandements Gal. 6.15 and 5.6 Because In Christ neither Circumcision availeth any thing nor Vncircumcision but Faith which worketh by Love What Churches then soever of the Protestants stand in this condition that men in them are enlightned to know God and Christ are furthered to beleeve in him are turned away from their sins
many are one body with Christ and every one one anothers members From the connexion with this foundation depends and followes of necessity the connection and communion betwixt severall Churches and private single persons 1 Cor. 12.12 Eph. 4.16 except were account no credit to be given to the Apostle Of every single man Reason 3 and much more of every single Church we must presume well till the contrary doth apeare Therfore the Churches of Saxony are bound to presume that those of Swizerland do adhere to Christ their foundation till they can prove it to bee otherwise by some evident or at least wiseprobable reason Now they are so far from being able to prove their Separation from Christ that most evident Reasons and of Proofe against any doubt present themselves to the eyes and hearts of all that they are savingly united with Christ Eph. 4.5 6. who hold this One Lord one Faith one Baptisme Who duely worship one God and Father of all who is above all Either these things ought to suffice that Churches bee carefull to keepe betwixt them the unity of the Spirit in the bond of Peace Eph. 4.3 or Paul the Apostle knew not what might availe to the soddering of this unity together If any object that the Churches of Switzerland are not sound in the point of the presence of Christs body in the Eucharist in the manner of the eating of it in the Communication of Christs properties and in many other heads of Knowledge in Divinity I would aske of him but this one thing for here is no place to dispute of these matters whether hee conceives these errours to be of such moment that they pluck up the erring Church from its foundation so that they suffer it not to have the same Lord the same Faith the same Baptisme the same God and Father of whom the Apostle speaketh If hee dare not affirme this the Churches may object to those who deny to entertaine Brotherly Communion with them De Schismat Donat lib. 4. in initio that of Optatus Milevitanus You will not keep and hold peace with us that is with your Brethren whom one Mother Church bred in the same bowels of the Sacraments whom God the Father in the same manner received to be his adopted sons But if any shall stil proceed to distract and rend asunder those Churches which are conjoyned in this personall foundation we conceive those words of Isayah fit to be objected against him Destroy them not for a blessing is in them Esay 65.8 We may draw a strong argument from the practice of the Apostles Reason 4 to be used against those who think the Brotherly Communion betwixt Churches may be dissolved for the errours of particular persons For the Apostles did never so much as offer this they never divided asunder or clasht together whole Churches which did stick to Christ the foundation of mans salvation taking advantage of the occasion or pretence of their errors whatsoever It is well known that there were divers errours brought into the Churches of Corinth and Galatia it is well knowne that they were maintained of great men and of great account and yet Paul never went about to perswade the purer and sounder Churches of the Ephesians Philippians and Collossians not to retaine Brotherly Communion with those Churches more impure 1 Cor. 1.2 Gal. 1.3 5 11. 6 18. Yea morover he acknowledgeth those Churches which are full of errors and troubles for the Sanctified Churches of Christ nor disdaineth he to grace and honour those that erred and were deceived with the name of Brethren Indeed it is never lawfull for us to approve and allow those errours which are scattered in other Churches but it is ever lawfull for us to professe Brotherly communion with the Congregations of particular Churches whilst they professe and retaine saving union with Christ the Foundation of the Catholique Church Even as the good ought not otherwise to be separated from the evill in the Catolique Church Aug. de Fide ad Pet. Diaco cap. 43. than by the difference of their works So Churches which are sound in any point ought not to be separated from those which are erroneous save only by their dis-agreeing from their errors Tom. 4. de fide ope To desire by the gulfe of wicked Schismes to part the good from the bad is rather the rashnesse of men which be mad than the strictnesse of those which are diligent saith Augustin Now we say It savours more of rashnesse than care of the truth by wicked Schismes to desire to part the not erring Churches from those which be erronious Piety commands us to depart from those heretiques who overturne the very Foundation because this is necessary But Charity forbids us by unjust dissentions to start asunder from those erring Churches who stick to the foundation because this is Schismaticall Betwixt particular Churches all those offices should be performed Reason 5 which tend to the mutuall edification and nothing to the destruction of the body of Christ I confesse it partaines to edification for us to shew wandring Churches their errors but I maintaine it tends to their destruction that those Churches which we confesse remaine conjoyned to the very foundation wee should disjoyne them for any errors they defend For it was never heard spoken that one Church brought backe another into the way of truth or joyned it closer to Christ by raylings revilings cursings and renouncing of Brotherly Communion The counsels must be more mild and plaisters more lenitive which must be applied to the healing of an erroneous and setling of a shaken Church As for these intentions and decrees of separation and breaking off Communion they have not only hither to been vaine and uselesse but also mischievous and much more forcible to the disturbing than building up of the Churches If therefore any Church be not as yet pluckt asunder from its Foundation it belongs to the neighbouring Churches to restore such a one in the Spirit of meeknesse Gal. 6.1 and not with hostile cruclty to cut them off and cast them away They who are founded in the same Christ Reas 6 and rooted to the partaking of Eternall life ought to be founded and rooted in mutuall Charity but no Protestant will deny but that the Protestant Churches are founded in the same Christ our Lord and Saviour It ought therefore to be well weighed and considered whether the office and nature of Charity it selfe doth not wholy detest this to make an endlesse Schisme and rent betwixt Churches for some diversity of opinions It was Augustine's judgement that Christian Charity could not be kept Contr. lit Petiliani li. 2. c. 77. contra Donat 1.15 c. ibid. cap. 12. except in the unity of the Church and that those who persist in discord belong to the lot and portion of Ismael For who will say that there is not brotherly hatred in a Schisme when there is
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
Church when it is compared to a Building when it is likened to a Man is termed the Head when resembled to a Tree stiled the Root It is called an Head because it maintaineth the members united unto it ceasing not to convey spirituall strength and life into them In the same sense it is named a Root because it spouteth a vitall Sap into all the Boughs and Sprigs ingrafted in it As therefore those are counted Fundamental Doctrines which are sufficiently effectuall and absolutely necessary to joyne Christians to their Foundation so may they also be called Capitâ—â—â— or Radicall Articles which being known and beleeved by any Members of the Mysticall Body they may be united to their Quickning Head and any of the Branches may rely upon that Roote of theirs which conveyeth Life unto them and stick fast to the same Moreover as every thing is not sitly called the Foundation which is usefully imployed about the building but only that which is so underlaid beneath the building that without it it cannot be supported but may stand strongly if coupled and conjoyned with it So all Doctrines profitable for the furthering of edification are not properly termed Fundamentall but only those which are so necessary to be known that without them there is no coupling of the building to the Foundation with them a saving conjunction may be had though somethings be wanting which are requisite to the perfecting of the Knowledge of a Christian Lastly 2 Tim. 3.16 let us acknowledge with the Apostle all Scripture to be profitable for Doctrine for Reproofe for Correction for Instruction of all Christians in Righteousnesse Godlinesse and Truth but we do not call all propositions founded in Scripture Fundamentall Doctrins because the nature of the thing and the propriety of the Metaphor doth forbid it The folly of Tanner in a like case was laughed at by all when in Conference at Ratisbone he feircely maintainedt hat whatsoever is affirmed in the Scripture is an Article of the Christian Faith as for example that Tobiah had a Dog But least we should stay longer than it is meet in handling the bare signification of words be this setled and resolved on that the names of Foundation and Fundamentall agree only to those things which in reference to what is founded on them are of absolute necessity and power to bring unto Salvation I find amongst Divines in this Sense a threefold acception of Foundation 1. Personall Foundation of the Church and this only one properly so called 2. Ministeriall Foundations of Churches so termed but not in the same Propriety of Language 3. Doctrinall Foundations justly so called as deserving that honorable stile not by the Opinion of a few Divines but the constant Judgment of the Catholique Church All the difference betwixt the Reformed Churches is about the two later yet can it not easily be composed Chap. 3 except we discourse of all three So much of thenotion and use of the words we come now to handle them severally in order CHAP. III. Of the only Personall Foundation of the Church Christ Jesus God and Man Mediator betwixt God and Men and of the true conjunction with him THE most wise God and most loving towards mankind was pleased to found a Church which should endure for ever and prevaile against the Gates of Hell Now such a Church could not be except it stood on a solid and eternall Foundation which might not be forced by any strength or foundred by Engines God therefore thought fit to lay no other Foundation than Jesus Christ the eternall Son of an eternal Father whom he sent into the World that every one which beleeveth on him might not dye but have everlasting life The prophets and Apostles witnesse with a joynt consent Him alone to be the Personall Foundation of the Church Psal 118.22 Esay 28.16 Act. 4.11 12. 1 Cor. 3.11 Hence David calleth Him the corner Stone Esaiah termeth Him a tryed Stone Precious and placed in the foundation of Zion This is the Stone set at nought by the Builders which is become the Head of the Corner neither is there Salvation in any other Other foundation can no man lay than that is laid which is Jesus Christ. Now what hath been said of this one only Foundation ought also to be understood of the one only Head Husband Root of the Church and also of all other Metaphorical Titles which import the same dignity of Christ the Churches same dependancy on him For Christ God and man is the only quickning and saving Head of the Church from whom the whole Body is fitly joyned together and compacted Eph. 4.15 16. Ioh. 3.29 Hos 2.20 Fph. 5.26 He is the only Bridegrom of the Church who hath the Bride and hath espoused her to himself that he might Eternally preserve that is that he may sanctifie her in this World and present her glorious in that which is to come Lastly he is the heavenly root of the Church Col. 2.7 in whom whosoever are rooted spring up towards Heaven and shall continually flourish in Heaven This Personall prerogative is so properly invested in Christ God and man that it can agree to no other Heb. 2.11 Not to Angels because they want that conformity of Nature which ought to be betwixt the Foundation and things founded in it the Head and the Members joyned unto it the Husband and Wife coupled to him in lawfull marriage Not to a bare man because no mortall by reason of the corruption and weaknesse of humane Nature can possibly performe the office of a Foundation Head Spouse in upholding quickening and preserving of the Church Not to God himselfe considered alone in the dreadfull nature of his Divine Majestie For though we acknowledge God the founder of the Church we still want a Foundation to which we need not feare to approach draw neare to come and as it were to glue our selves But the Majesty of God considered in it selfe is not only a light not to be approached unto but also is a consuming fire and what mortall man can dwell with a devouring fire Heb. 12.29 Isa 33.14 We cannot therefore have in or under Heaven any other personall Foundation by the Mediation whereof we may be reconciled and united to God save only the Word Ioh. 1.14 Made Man full of Grace and Truth But to what purpose is this dispute about a matter so plaine and granted of all Protestants Namely that it may hence appeare that other Churches neither may nor ought to renounce brotherly Communion with those particular Churches which retaine a saving conjunction with this Foundation We wonder not that the Papists who besides Christ himself make another personall Foundation another Head another Husband of the Church cut and cast off all Churches though firmely and fastly sticking to Christ which cleave not to the Pope of Rome as to their Foundation Head Husband Nor care we for their false clamours whereby they think to affright the
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