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
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
Foundation of Religion Catholike Faith But if we should let the matter run on so long till all the controverted Problemes betwixt Protestants bee counted Fundamentall long since they have grown to too numerous hereafter they may grow to an almost numberlesse multitude For this solemne course and practice is observed of many that what they themselves have added to any Fundamentall Axiom as over weight and what they beleeve to be a consequence of the same this they presently require of all to be counted in the number of Fundamentalls If we grant to any particular Churches or to their Doctors this power of creating and multiplying Fundamentalls all hope is past of the certainty of the Catholike Faith all hope is gone of the Brotherly communion of the Catholike Church The mad error of the Church of Rome may confirme the Truth of our opinion who by stuffing a medley of uncertain opinions into the Creed of Trent by the same deed did both shake the immoveable certainty of the Catholike Faith and the Union of the Catholike Chuch so much desired of all we ought not therefore to mingle controversies lately born betwixt us with the foundations of Catholike Faith which are few and published by the preaching of the Apostles through the Christian world and received by the joynt consent of Christians In the last place that these things whereabout we contend Reas 6 were never counted in the number of Fundamentalls plainly appeares out of the very Augustane confession penned by Ph. Melancthon and approved and commended by Luther It is not likely that the Authors of so solemne a confession would have omitted any Fundamentall Doctrine of the Christian Faith without the knowledge and beleife whereof Salvation could not be attained by Christ Jesus But in this confession none of those points doe appeare about which so fierce a strife hath been been maintained betwixt the Helvetian and Saxon Churches In the third Articles of the Union of the two Natures in Christ in the tenth Article of the presence of the Body and Bloud of Christ in the Lords Supper they have established nothing which is not approved by the consent of all the Protestants And if we should run over the rest of the Articles we shall finde very few things after the last correction of which there is any dissenting betwixt the Protestant Churches nothing of so great moment that it should bring in a Schisme into the Church But grant some things to be in this confession to which other Churches cannot afford their consent it sufficeth to the retaining of Peace that they consent in all things necessary to be known for the Salvation of Christians For the confessions of particular Churches are not streitned to fundamentals alone but sometimes are extended to the declaring of their judgement of all heads of Divinity as they conceive it expedient for the Aedification of their people in Truth and Piety Therefore their errour is not to be born with who what ever they finde in their confessions will have it counted so fundamentall that they feare not to ranke those forreign Churches which in all and every thing will not admit the same to be the Rule of saving Faith among damned Hereticks overthrowers of the Foundation in a word amongst wicked men estranged from the holy brotherhood of good Christians Nothing could be done or thought of more injurious For if we weigh the confessions or disputes of all Reformed Churches and place on one side those things wherein they exactly agree and set on the other side those things which are in controversie wee shall perceive that the former out of the very Nature and Quality of the points themselves belong to the foundations of Faith and Piety the later either to the no wise necessary speculations of subtile braines or if they have any soliditie in them to the true inferences of the more skilfull Divines out of well grounded Propositions But those things which in this manner are built upon the foundation are not to be made equall with the fundamentalls themselves nor are they to bee accounted to erre in fundamentalls which swarve somewhat herein from the right line of Truth CHAP. XI Chap. 11 That there is no Controversie betwixt Protestants about Fundamentalls is shewn by instancing in three particular questions which are conceived before all other of greatest moment to the disjoynting of Churches BEFORE wee enter into this dispute wee must premise this firme and unmoveable rule That Christian Churches are not to be disjoynted which agree in all things necessary to be known or done to the Salvation of Christian men For no Authority lyes in one particular Church to make enquiry into others or office to compell other particular Churches to the rule of their owne confessions or power to dissolve the bands of brotherly Unity betwixt their owne and other Churches whatsoever which consent in the same common Faith that is in fundamentalls and the saving Articles of the Christian Religion Let us see therefore whether the Protestants agree so farre forth and let us take example only from those three controversies Of the Presence of the Body and bloud of Christ in the Eucharist Of the Communication of Properties in the person of Christ God and man Of Divine election and preterition according to the good pleasure of the Divine will For if in these questions by occasion whereof mighty surges and billows of contention have been blown up betwixt the Saxon and Helvetian Churches so much bee confessed on both sides as is necessary to know to Salvation All the rest may be left indifferent in the middle or to be disputed of betwixt learned men with peaceable mindes the brotherly Communion betweene Churches being no whit broken or torne a pieces Wee will begin from that which gave beginning to all the rest namely from the Presence of the Body of Christ in the Lords Supper and the eating of the same First of all nothing can be conceived fundamentall which is not by joint consent admitted by or received on both sides This is Fundamentall That the Body and Bloud of Christ are so truly present in the Administration of the Sacrament that Communicants may partake of them so as to draw life from thence and they may justly be condemned who so receive Bread and Wine as that withall they receive not the Flesh and Bloud of Christ to the Salvation of their Soules Hospin ad annum 1544. p. 191 Of this there is no dissention For Bucer grants That the Body of the Lord in the Eucharist is truly present and partaken off An annum 1540. p. 178 Calvin saith Wee all confesse with one mouth that we when we receive the Sacrament by Faith according to the Lords institution In Cons Mompelg p. 66. are made truly partakers of the Substance of the Body of Christ Beza saith we deny not the Body of Christ to be truly present to bee truly given and received I passe by the rest because no
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
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
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
but deny the matter of the Articles Thus the Arians in words confessed Christ to be the Son of God but they hatcht a Monster in their hearts when they would not acknowledge him to be coessentiall to the Father Hee is but mocked with a Title to whom the thing signified by that Title is denyed It was lawfull therefore for the Representative Church that is for the generall Councell for the better declaring of the true meaning of an Article to frame and fit a new but apt terme and to compell Christians to confesse Christs Divinity under this forme of words Christ is Coessentiall with God the Father For to be God and to be the Son of God though not in sound in sense are the same as to be coessentiall with God Lastly we do not straiten and confine the power of an Oecumenicall Synod or representative Church only to the declaring and defending of Fundamentall Articles such whereof an explicite and cleare unfolded Faith must be had to Salvation but wee confesse the same also doth extend to any true doctrines and profitable for the edification of mens Soules Yea we conceive this definitive sentence of the Church to bee so armed with the sharp edged sword of Excommunication that they may be separated from the outward Communion of the Catholique Church which dare stubbornly oppose their private opinions against her determinations Notwithstanding if that wherein they do erre be not of the Fundamentall and absolutely necessary Doctrins we ought not to despaire but that some who justly are cut off from the outward CommunioÌ„ of the Church God in his mercy pardoning their errors arising from the weaknesse of their Understanding may still retain an Inward and saving Communion with Jesus Christ their Foundation For the outward Excommunication is not a certaine or infallible signe of the inward Excommunication Tom. 1 an disp pag. 374. as rightly Luther What we have said of the Power of a Generall Councill we desire should also be understood of any lawfull and free Councill rightly representing the Catholique Church not of those Councils which are meere Vassals to the Pope of Rome and represent the Catholique Church in the same manner as an Ape doth a Man But because it is altogether impossible to call the Catholique Church into a Councill representing the whole body by reason of the Popes Tyranny and other hinderances let us come to explaine what power particular Churches have in this matter If therefore the name of Ministeriall Foundation doth agree to the Representative Church or Generall Councill for the Ministeriall power it hath in publishing explaining and defending that Doctrine which joyneth Christians to their saving foundation it agreeth also in its kind and degree to every particular Church suppose the English French Dutch and others which take their denomination from divers Countries For what the Catholike Church assembled in a Council may and ought to do towards the founding of all Christians in the saving Truth of the Gospell that every Particular and Provinciall Church may and ought to do to those that are under it From this Office the Church of Ephesus wherof Timothy was President is called the pillar and ground of Truth because it is the duty of every Church to defend and maintaine the Truth preached by the Apostles to the World commending and explaining the same to the people and to unsheath and draw the Sword of Ecclesiasticall censures against forgers and Heretiques But least every particular Church should advance her power and authority even to match and equall it with the Catholike Church in a Generall Council we must marke and observe first that the particular Doctours of particular Churches met in a Synod only represent their own and nâ—t forraigne Churches and therefore to have no power of prescribing to others what they must beleeve or refuse much lesse to cut them off from the Brotherly Communion which they hold with the Catholique Church who either out of conscience or ignorance cannot assent to their Decrees and Determinations For an Equall hath no power over him which is his Equall Herein the moderation of Cyprian is commended who held communion with those Churches whom he conceived to live in a grievous errour The African Churches are commended Apud August de Bapt. cont Donat. lib. 2. cap. ult Idem super gestis cum Emerit Serm. for their not condemning of any nor removing them from the right of communion but continuing in fellowship with those Churches which were of a different opinion and would not rest and rely on their judgement For no particular Church ought so far to tender her own honor as thereby to envy prejudice or dammage the unity of other Churches Secondly we must observe that particular Churches for instance those of Saxony and Switzerland may and ought to commend the Summe of the Doctrin of the Gospell which they professe to such as are subject to their Ministery which abridgement of Doctrine compiled and digested into Articles we use to call the Confession of the Churches or Articles of Religion But a speciall care must be had that in the framing of these Articles we insert not into them any thing that is subtile superfluous and litigious For it is not the part of wise Doctors to stuffe those things which should further Peace and the Edification of Soules with that which may trouble the Learned help the Unlearned little or nothing to Salvation For what is this else than to minister to the Learned matter of striffe and to thrust on the unlearned Wind for Milk and Stones for Bread We ought also to have some respect of neighbouring Churches in these our Confessions which wee set forth and nor to affect in our Articles to expose to the view of all that whence occasion of wrangling may bee given to our neighbour Protestant Churches and matter of rejoycing afforded to the Papists These inconveniencies might easily bee avoyded if it would once enter into the hearts of Divines to sever hard and obscure Controversies from the publike Confessions of the Church and confine them to private exercises in the Schooles For whilst we place and proclaime our Controversies in the light Mat. 10.27 and as it were on the house top of our publique Confessions wee shew abroad the nakednesse of the Reformed Churches which it was farre better going backward with our faces wee should desire to cover Lastly when these Confessions are ordered in this manner it is lawfull and usefull for every particular Church to exercise that Jurisdiction over their owne people which in no case they ought or can usurpe over the subjects of another Church For if their own oppose the received Doctrine of their Church established by publique consent they may both for the errors they scatter and for the disturbance they cause in the Church put them aside from the Communion of their Church so long till they leave off to infect others and trouble the Church with their errours But as soon
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
Revel 2.3 It is plaine there were some infected with errours from which others were free Yet those Churches which were the purer did entertain Christian brotherly Communion with those which were more impure the Apostle perswaded each of them to amend their own faults and errours but gave counsell to none on the pretence of vices errors to start a sunder from other For as in the naturall body the parts which are well in health and strength endeavour to cure not to cut off those that are sick and weake so in the Mysticall body of the Catholike Church if any be more pure and sound than others they are bound as much as lyes in their power to heale the vices and errors of others ' and not to deny Brotherly Communion to whole Churches Hither it may be added that this denying of Brotherly Communion may seem to have the kind force of an Excommunication which censure is not to be drawn and used of the Ministers of the Church for every fault or for every Error no not upon a single person subject to their Ministery Decret 6. de sent Exc. but much lesse on the whole body of a Church which in no wise is subordinate unto them For as the Lawes forbid to Excommunicate a Society or Corporation because it may happen that then those that are inocent may be entangled in that censure so right and religion forbids to exclude whol Churches from the Communion of the faithfull because this cannot be done without an injury contempt to many that be innocent If any should determine that communion should have been denied to the whole Church of Israel because of their worshipping of Baal besides that be should exercise an act going beyond the bounds of his Ministeriall power he should have offered an high wrong and injury to those seven thousand men who never bowed knee to Baal If any should say that this denying of Brotherly Communion which we disswade from is not the Excommunication of an whole commonalty such as the Laws respect and take notice of I confesse there is some difference betwixt these two yet I deny it to be of so great moment that it should make that lawfull in the one case which is not lawfull in the other Indeed Excommunication properly so called is the act of a lawfull Judge which passeth and layeth hold on those which are subject unto him and bindeth them though against their own wils But this renouncing of brotherly communion whereof we speake is an act of one judging only of persons not at all subject unto him and declaring them unworthy of all brotherly Communion and therefore driving and repelling them from the same although they desire it By what name so ever any please to call this repulse of other Churches from brotherly communion it doth them a great wrong and disgrace for it adjudges them unworthy of the honour of Brotherhood which Christ our elder Brother disdaines not to bestow upon them Ministers therefore of Churches ought not so much as to thinke of shutting out whole Churches from the communion with them and theirs It would be enough to cast off single persons desiring fellowship with them then at last when it shall appeare that they are stained with so hainous sinnes or wrapped in so mischievous errours as that by good right they may and ought to be driven and banished from the communion with all the Faithfull The Ministers of particular Churches Reas 3 put case of Saxony or Switzerland ought not to deale harder with ther Christian Brethren of other Churches in granting or refusing communion with them than they deale with their owne For the Christian Brotherhood which is betwixt the members of Christ is not altered according to the variety of Places or Nations But we call not our owne to a strick account what they conceive of the Articles in controversie and to what Doctors they stick therein but esteem it sufficient to the right of communion if together with us they hold and professe the Fundamentall Doctines of Christianity comprised in the Catechisme and adhere unto Christ Wee should use the same moderation and equall dealing towards forraigne Churches especially to the very body of Churches which for the most part is made up of simple and unskilfull Christians for whom it is not needfull that they should have any intercourse with controversall Dâ—vinity Therefore those Protestant Churches seem not to doe well which detest any fellowship with others and professe an open division and Separation for some difference in opinions about hard questions of which they cannot know certainly or inquire what the people in forraigne Churches therein doe hold and maintaine But this we may know surely out of their Doctors writings that those grosse errours wherewith those which are called Lutherans charge the Calvinists and those which are called Calvinists charge the Lutherans are at this day defended neither by learned or unlearned but rejected and damned of both Therefore the cause of this Separation which some esteem necessary hitherto appeares neither necessary nor just enough The Doctors of any Church cannot bring in such a Separation Reas 4 which shall restraine the Unity of the Church of Christ and Christian brotherhood to the side of Luther or Calvin as at this day the Papists straiten the same to the part of the Pope of Rome For Christs inheritance is limited with the same boundes wherewith the Brotherhood of Christians is limitted and is crowded into the same straits whereinto we thrust this brotherly fellowship If therefore we acknowledge no Ecclesiasticall communion and Christian brotherhood with those Churches which think otherwise than our selves it is manifest that we call home and confine the Church of Christs which consisteth of numberlesse Churches only to our own side For if any Protestant Church professe it selfe that it neither can nor will have brotherly Communion with the Church of Saxony or Switzerland by reason of some diversity of opinion I demand of them with what Churches then can or will it hold communion Not with the Roman not with the Greeke Church for it dissenteth from them in more controversies and of greater moment not with any other in any place for none can be instanced in from which she hath not some matter of dissenting for difference in Doctrine Therefore at last the matter will come to this passe that they which thinke themselves to have no brotherly communion save onely with their partners in opinions must say Christs that Church hath perished out of the whole world besides and only remains in those Churches which are of their own party But this is the very self same thing which the Catholike Church ever disalowed in the Donatists and which Augustine and Optatus Milevitanus doe demonstrate to bee repugnant to most manifest places of Scripture For the foresaid Augustine thus urgeth it That Christ hath lost his Inheritance if the Christian Communion be tied to one place or Countrey Aug.