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  printer's device of Richard Badger 
LONDON, Printed by R. B. for Richard Badger, and John Williams; and are to be sold at the shop near S. Dunstane's Churchyard, and in S. Paul's Churchyard.   

TO THE COURTEous Reader, and desirous of Peace, Grace and Peace in CHRIST JESUS.  
SOme years since we privately imparted to JOHN DURAEUS, a man learned, godly, and most desirous of the Church's 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 press me with much earnestness, that I would somewhat more largely, make an inquiry concerning the Fundamentals of the Catholic Faith, that it might the better appear, whether or no, the Protestants in all these agree amongst themselves: For truly and wisely they did conceive, that Peace and Union 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 employment. Therefore I long and often gave the Denial to some of my friends, who desired it, and were importunate with me, to enter into consideration of this matter, and conceived this employment was to be 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 amiss, if, (to give myself some satisfaction,) I should a little meditate with myself, 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 appear in public, unless 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 mutual clearness on the other. Mean time I am not ignorant on how dangerous a rock he toucheth, who offereth to define Fundamental Doctrines, or to bond them within certain limits. But it was enough for my purpose, with this our slighter work, to have whetted the industry of others, to a more full and accurate explaining of this Matter. In the mean time, if those our pains may be any ways useful 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 weak help herein hath not been wanting to the Church in distress. 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 himself in the Prophet Zachary, Love the Truth, and Peace. 
Zach. 8.19  To which also agreeth that of the Apostle, Speak ye the Truth in Love. 
Ephe. 4.15  We ought not therefore so fare 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 hearty love neither, which love not both; They desire neither with a godly mind, which desire not both. For if every Natural body (as Philosophers maintain) no less desireth its own Unity than its Being; I see no reason, why that Spiritual and Mystical body, which we call the Catholic Church, should not with equal affection desire its own Unity; as being that which if it be dissolved, it cannot really subsist, nor so much as in the mind be conceived. Therefore let us burn with a longing desire after Truth, as great as possibly may be in godly Catholics: So be it in the mean 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 civil Peace, with all Christians an Inward, Ecclesiastical, and Spiritual. This is the Will of Christ himself; This the general desire of the Christian Church, that all that believe in Christ may meet and be joined together in one Body, yea in one Heart and Mind. These things therefore being thus, deservedly are those Peacemaking Divines to be praised of all, who lately employed their pains 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 publicly 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 be considered, whether such an Union of the Reformed Churches betwixt themselves be possible, by virtue whereof each should count other not only in the place of Friends, but Brethren; and because of such an Union, should mutually receive, and return betwixt themselves all signs, effects, and offices, not only of outward Friendship, but of Brotherly and Spiritual Communion. For if this most near 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 be opposed, or delayed any longer. Now what I have said, that it must be enquired of in the first place, whether such a Communion be possible: That aught so to be understood, although the beaten Controversies still remain betwixt the private Doctors of particular Churches, which all see, and the godly sigh for, have so long disquieted the Germane 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 less effected in one age. That so many heads should agree in one opinion. But that the Churches may in the mean time, notwithstanding these Controversies depend undecided, make up betwixt themselves a brotherly and holy Communion, may appear from thence, that as oft as the Divines of both sides have begun from their souls 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 pass, if their own want of will had not been their hindrance.  
Witness Luther himself, and the Helvetians, betwixt whom whilst there remained some difference of opinion about the Presence of the Body of Christ, a friendly Union was drawn up at Marpurg. 
Hespin. Hist. Sacra. Anno 1529.  Luther professing that he would not grant this praise to the adverse party, that they should be more desirous to embrace peace and concord than himself. Which agreement, I know not by what Engines somewhat battered and shaken, they again renewed; even whilst Luther rejoiced thereat, and counted it necessary, 
Idem An. 1537.  after he had diligently considered the Confession of the Helvetians, that they should join their hearts and right hands together. But if any conceive that this agreement was not so full and perfect an Union, as that which now we affirm is possible to be made; we deny it not, but add this moreover; That not the impossibility of the thing itself, but the will of some private men, not yet well purged from the froth, and dross of suspicion, have hindered this worthy, and godly work, from being brought to the final upshot and happy perfection. 
Ibidem.  For as touching Bucer, and other principal Divines consenting with him, they not only requested a brotherly & absolute Communion, but also endeavoured to demonstrate, that it must be done, and omitted no Offices which conduced any thing thereunto.  
Moreover, how possible this brotherly Union and Communion is betwixt Protestant Churches, is witnessed by that consent of the Polonian Churches, not long since made at Sendomiria, and hitherto religiously observed. They could not finally take away all Controversies, but they could bid farewell to all dissensions, and establish so near a Communion betwixt themselves, that they refused not to admit each other into their Congregations, either to the hearing of the Word Preached, or receiving of the Sacraments. Which holy and brotherly conjunction of the Polonian Churches, the most wise Prince Elector Lewis, and Count Palatine, not only by his Letters congratulated unto them, but also hearty prayed that the God of heaven would grant the same to the Germane Churches. What therefore was once said to peaceable Solomon, about the building of the Temple of Jerusalem; That say I to all peaceable Divines, about the making of brotherly fellowship betwixt Reformed Churches, 
Chron. 22 16.  Arise therefore, ye godly men, and be doing and the Lord be with you: Let us not doubt, but that now may be done, which elsewhere all confess hath been done. But least this vain scarecrow of an impossibility should hinder and delay the endeavours of Princes, Divines, and all pious men in this matter, I will reckon up those obstacles and impediments, which in very deed do make the Communion betwixt Protestant Churches altogether impossible, whence it will appear that no such thing blocks up the way, but that the Germane Churches, even whilst these controversies do depend, may enter brotherly Communion betwixt themselves, and may wholly observe it when it is entered.  
Therefore the first and greatest obstacle wherewith Churches, as yet not agreeing in all Questions of Divinity, are hindered from meeting together in one, is the usurped Dominion, which one challengeth over another, or the exercising of any Tyrannical Jurisdiction.  
For if some one Church will so lord it over the Faith of others, that it will acknowledge none for Brethren, or receive none into Communion with itself, save such as first receive from her Laws what they should believe and speak, there is no hope left of making or keeping brotherly Union betwixt such, in the differences about opinions whatsoever. Seeing that the Holy Scripture forbids us in this sort to make our selus vassals to any mortal men: Our only Master forbids us that we should not in this manner acknowledge earthly masters Lords of our Faith. That Church, which on those terms is received into Communion with another Church, gains not Peace thereby, but enters itself into a Covenant of most unjust slavery. The Romish Church alone, hath arrived at such a height of pride and madness, as to thrust out all those Churches from the Communion of Saints, and curse them to the pit of Hell, which refuse to undergo this Antichristian yoke, of absolute and blind obedience. God of his goodness keep this madness of the Papists fare from Protestant Churches; which if it should prevail in them, it were not lawful, not indeed to hope, yea not to wish this Conjunction of Churches, which all aught to desire. But (thanks be to God) it is well known, it is most sure, that all and every one of the Reformed Churches from their whole hearts abhor their Antichristian ambition of dominiering. Therefore this principal hindrance is removed out of their way, which useth to make an everlasting Schism betwixt those Churches, which as yet agree not in all things, and with the same Act renders the Union betwixt them in very deed impossible.  
The second obstacle, coming between, makes the Union and Communion of divers Churches (suppose the Saxon and Helvetian) impossible, as the approving of Idolatrous worship on the one side, and detesting it on the other. Seeing that in Hosea is well known to all the godly, 
Chap. 4.15.  Though Israel play the harlot, yet let not Judah offend; Come ye not into, etc. And that of the Apostles, And what agreement hath the Temple of God with Idols? 
2 Cor. 6.16.  and almost infinite passages to the same purpose. Well spoke Tertullian of this matter, Idolatry is the principal crime of Mankind, and the highest guilt of any age. God therefore so severely commanding, that we should fly from Idols and all Idolatry, though shadowed over with what fair pretences soever, that is to be counted morally impossible which cannot be done without some stain of Idolatry, & grievous offending of God's Majesty. See here the grand and horrible hindrance, whereby the Reformed Churches are compelled, not without great grief, and horror of mind to remain out of the Communion of the Romish Church. For they so dote on their Idols, and enforce them on others to be adored, that none can come, at least abide in Communion with them, except with the same deed he will become a most manifest Idolater. If the Germane Churches could not enter and retain this holy Communion betwixt themselves, but that either they must be tied to the exercise of an Idolatrous worship, or at leastwise be bound to believe and confess that such a worship is not unlawful, I should not doubt to affirm that such a Communion is impossible, which cannot be obtained but on such hard & heinous Conditions, for we can only do that, which we may do lawfully, as the Lawyers use to speak. But here we have that for which we ought again and again to give thanks unto God, who hath made the Reformed Churches, albeit little agreeing in all conclusions of divine knowledge, yet unanimously to consent, and wonderfully to agree in the condemning and abolishing of all Idolatry. If therefore at this very hour the Protestant Churches desire all to meet in one brotherly Communion, not so much as the least spot or stain of Idolatry were to be feared on either side. Away therefore with all pretence of Impossibility drawn from this Reason, neither let it make men's minds or endeavours step aside from this so holy a purpose, and design.  
The third and last obstacle, whence the Communion of divers Churches betwixt themselves is held impossible, is the asserting and defending of some Fundamental Article, necessary to be known and believed to the salvation of Christians, on the one side, which is sound and Catholic; and the denying and opposing the same, on the other side, which is Heretical. For to grow together into one with Heretics subverting the foundations of the Christian Faith, is to start off from Christ, the Foundation of the Christian Church. Concerning this hindrance, because it is a matter of greatest moment, we must dispute somewhat more largely.  
Therefore in the first place, I conceive that is to be counted a Fundamental Article, which through the will of God revealing it to the attaining of Salvation and eternal happiness, is so necessary to be known and believed, that from the Ignorance, and much more from the opposing thereof, men run the manifest hazard of losing eternal Life. This care and charge lies not upon the Divines of our age, that they should forge new, and fundamental Articles of the Catholic Faith for Christian people. That which was not Fundamental in the times of the Apostles and Primitive Church, cannot with all our Affirming, wranglings, and Curse, become Fundamental. These first Beleevables which we have gathered, and brought together out of the whole body of the Scriptures into the Apostles Creed, 
Epist. 57 ad Dardan.  makes up that Rule of Fundamental Faith, which Au●ustine calls common to small and great, and determines that it must be maintained of all with Perseverance, whereof Hilary almost to the same purpose. It is most safe for us to retain that first and sole Evangelicall Faith confessed and understood in Baptism. 
Ad Constan. August.  And I think the Apostle had an eye to these Fundamental Articles when he calls Titus, 
Titus 14.  mine own son after the common Faith. This common faith, comprised in the Apostles Creed, proposeth to all Christians to believe the admirable workmanship of all Creatures made of nothing, the unsearchable Mystery of the Trinity, which is to be adored, the benefit of Christ Incarnated, Suffering, Rising again, Glorified, bestowed on miserable sinners; and those things which flow from thence, the Redemption of mankind, the Sanctification of God's peculiar people, the Communion of the Saints betwixt themselves, the forgiveness of sins, the Resurrection of the bodies, and the Glorification of the faithful. Who so believeth all things which we have contained in this short Creed, and endeavours to lead his life conformable to the precepts of Christ, is not to be dashed out of the lift of Christians, nor to be driven from the Communion of other Christians, members of what Church soever. On the other side, He that filcheth away, or carpeth at any of these Articles, though he challengeth to himself the name of Christian, is to be driven and kept off from the Communion of those which rightly believe; yet I acknowledge, that besides these Articles, many Doctrines are contained in the holy Scriptures, & out of the holy Scriptures may be deduced by firm consequence, which are very profitable to be known, and conduce much to proficiency in Divine knowledge: but then at last are to be ●eld under the peril of losing Salvation or Communion, when they are manifestly declared and understood to be contained in the Scriptures, or necessarily to follow out of them. In these things if any Church, cannot so clear the truth of her opinion to other Churches as to draw them to the same opinion, she ought to cast off their errors, but ought not to cast off brotherly Communion with them because of these errors. To these I add, that although some place of Scripture may seem to these Churches to establish a Fundamental Article, seems not unto others; yet in this diversity of opinions there is not cause just enough to break off the Communion, so be it both sides piously believe the same Article and acknowledge it to be clearly and solidly sounded on other places of holy Scripture. Lastly, and this also must be added, It is neither impossible, nor swarving from the duty of good Christians, to retain communion with those Churches, who seem to us to follow some opinion which truly cannot hold together with a fundamental Article, so be it, as in the mean time, they profess the same Article, and with both arms, (as we say) embrace it. For it abhors from the rule of Charity, yea from sound reason, that any, for those Consequences by himself neither understood, nor granted, should be conceived to have denied or rejected a fundamental Article, which he firmly believes, explicitly affirms, and if need were, would Seal and Sign the truth thereof with his own blood. More true and favourable is the judgement of a great and peaceable Divine; 
Bucere.  It is not our part, to have respect to that, which of itself followeth of any opinion; but to that, which followeth in their consciences, who hold that Point, which we conceive opposite to a fundamental Article. For even as he that believeth any true Principle, doth not presently believe and understand all those things which learned Men by consequences may deduce from the same; so he that holds any false opinion doth not instantly hold all those things, which those of better sight do perceive to be conjoined with, or ●o●lowing after that false opinion. It is lawful therefore to urge such consequences to snatch our brethren from their Errors, but odiously to charge them therewith as if they were their own proper Doctrines, it is unlawful. How far this spreads itself, and how forcible it is to establish brotherly union betwixt Reformed Churches, Wise men and lovers of the Peace of the Church, may easily observe. For if it be granted that Communion only is impossible (that is, unlawful) with those Congregations, which explicity reject any fundamental Article, or defend an Heresy which stabs the Heart and cuts asunder Communion with Christ himself, that also will follow, that this brotherly Communion which we so much desire betwixt the Germane Churches, may be establishes between, Churches which are found, and those which are not so well in health; between Churches of a more, and of a less refined Standard. Therefore l●t those Churches which stick to the foundation, depart from those which by Apostasy slide back from it, but in the mean time, from those which err in matters of lighter moment, neither disjoin from Christ the fountain of life, let them not departed. 
Rom. 14.1. Rom. 15.1.  The Apostle commands us, to receive the weak in faith, not to cast them off; We that are stronger ought to bear the infirmities of the weak, and not to please ourselves, saith the same Apostle. That Church pleaseth itself too much which scorns and disdains other Churches, as unworthy of her Communion, for some weakness in their understanding, which are found guilty neither of Tyranny, Idolatry, nor any deadly Heresy; 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 years. 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 Formal letters, might agree in the fellowship of one Communion. Now in those formal, peaceable, or Synodall letters, nothing else was contained, besides the confession of the Catholic Faith established in the Creeds, and briefly explained against Heretics, by the general consent of the universal Church, in the Nicene, Calcedonian, and other Counsels. Of infinite other questions, which may arise, and be canvassed betwixt the private Doctors of dispersed Churches, no Church either required or expected a form 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 brief forms 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 Minds, Duties of Courtesy, 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 Jesuits: There is at this day a controversy beaten and bandied betwixt the Churches of the Romish Religion, of more moment, than all those things, whereabout Protestants do strive, if they were rolled 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 Supreme Judge, warranted with the  authority of Christ himself, and so inspired and enlightened 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 err and be deceived. But on the other side, the French Churches, cry him down, justle him out of his infallible chair, 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 general Council, they voice him, to be counted for a schismatic, and a Heretic, and one to be deposed: See agreat difference about the very Pillar of the Catholic 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 feign would have one show to me, even but two Churches (whereof one is not subject to the other) which must not of necessity, be alienated, plucked 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 Catholic Church anciently so highly extolled, 
August. de unit. Feles. cap. 12.  will be but a bare name & feigned title, to which the heart of the thing itself will never answer. The Donatists of old were wont to say, that the Church had perished out of the whole world besides, and only remained in the party of Donatus. The Romanists, in this point, are pure downright 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 Schismatical wickedness, and to keep and profess brotherly Communion with all Christian Churches, which we adjudge not as yet to be disjoined from Christ the Head by Heresy, 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 ways cause the same; all aim at this end, That if it could be agreed betwixt Divines, that those controversies which so long have troubled and tired 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 departed from Christ and the Fundamental Faith, and to fall into a Heresy contrary to the foundation; we would confess that brotherly union may be made up, and kept betwixt all Protestant Churches, even whilst these dissensions rather of the Schools than the Churches, do still remain. It is not my purpose to engage myself in the controversies themselves: only I would desire that the most learned and famous Divines of the Dutch Churches would be entreated, with peaceable minds, and calm affections, to run 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 controversy which as yet remains undetermined, of the manner of the presence of the body and blood of Christ in the Lord's Supper. And as touching this point, the every way most learned Bucer, after serious weighing and considering of the matter, expressed himself thus, that In the thing itself, 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 beleeve●, and teach, that the true body, and true blood of our Lord is exhibited, given, and taken, in the Lord's 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 signs, Bread & Wine. James Andrews wrote formerly, We neither are of opinion of the Capernaites, nor do we receive the Transubstantiation of the Papists, nor do we establish a Physical or Local presence, or inclusion of the body, and blood of Christ in the holy Supper. Neither do those words, Substantially, Corporally, Orally, signify to us any thing else, besides the true presence and eating of the Body and blood in the holy Supper. Now let us hear what was the Judgement of the Helvetian Churches: 
Hosp. Anno 1536. ●ag. 145.  Although they deny transubstantiation to be made, neither conceive there is made any Local inclusion in the Bread, or any durable conjunction out of the use of the Sacrament, yet they grant the Bread to be the Body of Christ in a Sacramental Union, and that when the Bread is reached forth, th● Body of Christ, is together present and exhibited. No one thing can be more like to another than is the judgement of the Helvetians to the judgement of the Lutherans. Yet if any suspect, that under this concord of words, some Repugnancy of meaning and opinion may lie hid, nevertheless this is to be urged, and enquired into, whether this Repugnancy be such and of so great moment that it renders the Peace and Unity between Churches impossible, and makes the Schism and disjointing betwixt them necessary and everlasting. I know it seemeth fare otherwise to most learned and solid Divines, when they side not to take part, and are without the Lists of this discord. Now as concerning those controversies of the Omnipresence of the Body of Christ, the communication of his properties, and others that first may seem to have bred, whosoever shall weigh with Judgement what is granted, what denied on both sides, shall presently perceive, that neither of these, nor of those any Fundamental Article is called into question, much less opposed, or overthrown. For, whatsoever was determined of these matters, by the Catholic Church in the Creeds, and General Counsels, that, both sides receive, and profess; whatsoever was rejected, and condemned, that, both alike reject, and abhor: but that sometimes one Party should endeavour to draw the other by the small cords of consequences into the dirt of filthy Heresies, is not a thing so much to be admired, as to be bemoaned. We all know the custom of angry disputants, especially after they have begun to be throughly hot with long contending. Also we have briefly touched before, what is to be conceived of Heresies, which are charged on others, by consequences not at all granted or understood. For the present, this one thing may suffice to demonstrate the possibility of brotherly communion; That, on neither side any doctrine, which is point blank contrary to a Foundation of Faith, 
Devorato●rium Salutis.  or (to use Tertullia's word) such as swallows up, and devours Salvation, is explicitly defended; yea those whi●h are such, are all clearly and explicitly condemned on both sides.  
If there be any other new controversies bred betwixt the Churches, about Predestination, Freewill, and the like; They can with no colour be pretended for the hindering of the Church's communion. For in all these, this one thing alone belongs to the Catholic, and Fundamental Faith; That the free Grace of God, in predestinating miserable men, in conversion of sinners, in setting free of men's wills; Lastly, in perseverance, and Salvation of the Elect, be so fully acknowledged; that whatsoever he doth to the attaining of the state of Grace or Glory, or whatsoever is done by men in reference hitherto, that wholly be given to God, and granted to God's special grace and mercy: On the other side, whatsoever pertains to the corruption of man's nature, whatsoever to his obstinacy in sin, whatsoever to the viciousness and servitude of Freewill; Lastly, whatsoever draws miserable mortals to damnation, and tumbles them headlong into Hell, that we impute all this to ourselves, and our own demerits, and command it distance, to be fare off from God himself. Whilst these things remain fixed, and  (as indeed they do remain) although in the doctrines built upon the Foundation, they have divers manners of conceiving, and forms of speaking, yea, although they follow different opinions, such errors are not so deadly, that for their sakes a deadly hatred should be hatched, or that a perpetual Schism ought to be nourished betwixt the churches. If therefore this once be agreed on betwixt Divines; that their strifes neither were, nor are about any fundamental Articles, and things altogether necessary to be known to Salvation; with all it will appear, That it is not impossible that Union and Communion betwixt the Churches be renewed, that this pernicious Schism be forthwith taken away, and a blessed Peace for the time to come be holily preserved betwixt the Germane Churches. Now it follows in the next place, since we perceive this union is possible, that we consider, Whether Princes, Doctors, and even all Christian people, be not tied by virtue of God's command, and their own bounden duty, every one for his own part to endeavour that this Brotherly Communion, as soon as conveniently it may be, be established between the Churches.  
In the first place, that of Paul mentioned by us in the beginning, seems to intimate that we are all bound to this; If it be possible, and as much as in you lieth, have Peace with all men. If a Civil and outward Peace is to be kept with so great desire betwixt all men, without doubt, the Spiritual and Ecclesiastical Communion betwixt Christians, is to be procured and cherished with fare greater Endeavours. Where therefore no unconquerable impossibility hinders on the part of the thing to be done, man's Will cannot be excused, which herein neglects, or refuses, is either lazy, or perverse to obey the commandment of God; nor is there cause, why any should pretend, that the differences of repugnant opinions cannot as yet be reconciled. If in the mean time the Schisms of the Churches may be taken away (as out of doubt they may) I had rather a Millstone were tied about my neck, and I cast into the depth of the Sea, than that I would hinder a work so acceptable to God, so necessary to the avoiding of scandals, or not with all my mind and might further and advance the same.  
Hither it may be added, that all have need to confess, that true and genuine charity is no less necessary to Salvation for all Churches, and members of Christian Churches, than the true, and entire profession of sound and saving Faith. For by this badge, our Lord and Saviour Jesus Christ, would have his true Disciples distinguished, and discerned, 
Joh. 13.35.  from those that are false, and counterfeit; By this all shall know that you are my Disciples, if ye love one another: Now I leave it to be decided of every man's conscience; what charity at last that is, which permits Christian Churches on no just cause of refusal, mutually to deny the right hands of fellowship, and eternally to detest the making of an Union betwixt them. Is it not enough for us to departed from the Hay and Stubble, that is, the errors of other Churches, except also by making a voluntary rent, we depart from the Churches themselves, which never as yet departed from Christ?  
Besides I seem to myself to have observed, both those that embrace the Zwinglian, and Lutheran doctrine (as they use to call it) on both sides to acknowledge, that the Churches, whether they maintain that, or this doctrine, remain the true Churches of Christ, or the true members of the Catholic Church under Christ the head. The Illustrious Princes themselves, 
Osiander Antist. p. 75  in their Preface to the form of concord clearly profess: That it is in no wise their purpose or intent, to damnt those men who err out of a kind of simplicity of heart, nor are they blasphemous against the truth of heavenly doctrine, much less to condemn whole Churches which are under the Roman Empire, nor that they did doubt, that even in those Churches many godly were found, which hitherto consented not with them in all things. And also Lucas Osiander, when it was objected against him, that he called the Calvinists the Devil's Martyrs, diligently purged himself in this manner. They that have heard my Sermons will say that they never heard any raylings against the Martyrs of Christ, 
In Antist. pag. 91.  and my public writings do witness, that I called them holy Martyrs, that on Bartholomew day were murdered in France. It is therefore seriously to be weighed, whether it be safe, whether it be pious, whether it agree with the duty of Christian Churches, for every error of lighter moment, not to reach forth the ri●ht hand of fellowship to those Churches, which notwithstanding this error may remain Christ's Martyrs, yea his holy brethren. Will they, ●ill they; whosoever acknowledge Christ their elder Brother, they must of necessity have all the Brethren of the same Christ joined unto them, in a most near, and Brotherly Communion.  
Moreover, I doubt not at all, but that the Saxon and Helvetian Churches, and others which either consent with these, or those; acknowledge themselves to have, and to desire to retain Brotherly Communion with the English, Scotish, Irish, and other foreign Reformed Churches. Surely as concerning us, although we consent not with them, in all points and titles of controversal Divinity, yet we acknowledge them Brethren in Christ and protest ourselves to have a Brotherly and holy Communion with them. But if they themselves be like minded towards us, with what equi●● d●e the Germane Churches amongst themselves deprive each other of that Brotherly Communion, which with foreign Churches they fear not to retain? What therefore M●ses said of old ●o the Israelites that fought together; that may truly be said to the Dutch Churches striving amongst themselves, 
Acts 7.26.  but cannot truly be confuted by them, Ye are brethren, why do ye wrong one to another?  
Lastly, what all the godly are bound to beg of the most great and good God, and request it in their fervent Prayers, that this may come to pass out of doubt they are bound to employ all their study, and endeavours: But who doth not daily solicit God for the peaceable, and flourishing State of the Church? Who prays not that those things may be taken away, which trouble, vex, disturb, or any way hinder the Spiritual edification of the Church? This was the wish of the Royal Psalmist, and the same aught also to be of Princes, 
Psal. 122. v. 9  Doctors, and all Christians; Neither did he only wish all good things to the church of God, but sought for them, and procured them as much as lay in his power. This was his duty, 'tis surely ours also. And here I should not be so well employed, if in a long set Oration, I should lay open to the Germane Churches, either the commodities of Peace, and Union, or the discommodities of long lasting dissension. That of Prudentius is instead of an Oracle.  
— Scissura domestica turbat  
Rem populi: titubátque foris quod dissidet intus.  Homebred rents trouble the State, and that shakes abroad which is divided at home. 
Let them therefore look to that which is for the benefit of their own Churches, and let them resolve with themselves, that all that is not only to be requested of God in daily Prayers, but also, it must be laboured after, with the greatest, and unwearied endeavours of all men, that it may be effected and obtained. Neither let men unexperienced in matters, hope that they shall ingratiate themselves the more with the Papists, and suffer less damage from them, if they refuse to join with those, whom they call Calvinists. What is to be hoped of them, Osiander long since hath told, The Papists (saith he) burn the Lutherans not less than the Zwinglians in those places, 
In Antist. pag. 74.  where the Pope of Rome that fierce and cruel beast hath, and doth exercise full dominion. They therefore who are highest in their favour, can hope for no more kindness from them, than Polyphemas in Homer bestowed on Ulysses.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will eat Ulysses last after his Companions. 
They will devour the C●lvinists sooner, the Lutherans later, and at last if they can they will devour all.  
Hitherto we have employed our pains to this purpose, that this communion betwixt the Dutch Churches may be understood, not only to be possible, but by virtue of God's commandment altogether due, and necessary. It remains now that we show in what manner, and by what means these Churches miserably rend, and torn a sunder; may with best conveniency and speed be reduced, and made up together into one Body: which I will endeavour to do, rather that I may manifest the willingness of my mind, to so worthy a work, than that I conceive those noble Churches, and evermore stored with plenty of learned, pious, and peaceable Divines, to stand in need of the counsel of forreginers in this matter.  
Forasmuch therefore as the fore●●●d controversies, may be agitated either betwixt Churches belonging to divers dominions, whereof one is not subject to another, or betwixt Christians of the same Church, who acknowledge one, or the self same Prince, or supreme Magistrate; we will speak first of divers Churches standing on terms of equal right, ●hen of the members of ●ne and the self same Church, how they re all to be joined together amongst themselves.  
For the reducing of divers Church into one communion, I conceive no more fit and convenient way can be thought upon, than that familiar one of appointing a fair and peaceable Conference betwixt Divines chosen by the authority of their Princes. For if any man think, that by calling a Council out of all the Reformed Churches, these questions, which have employed the wits of most learned men these many years, may within a few months or years, or within one century of years be so defined, that the consent of all men may be obtained in all these heads of controversal Divinity (be it spoken with the good leave of all good men) to me it seems scarce likely; Seeing the weak eye of men's minds hardly pierceth into the nicety of subtle controversies, even when it surveys them being in quietness; But if it be, as if it were full of black dust, raised with the motion of Disputants, for most part it cannot so much as see them, or with a fixed and steady look behold them. And, to speak the truth, Counsels, especially those that are General, ought rather to be used, for the defending and establishing of clear Articles of the Christian Faith against Heretics, than for the discussing and defining of hard; and controversies which are not necessary at all. Let us return therefore, to that peaceable, and Brotherly conference, which we lately commended: which if it be appointed with that mind, and managed in that manner it ought, we are in great hope very shortly to see an happy agreement of the Germane Churches.  
This therefore ought first to be settled in the mind of all, who are entertained in the Conference, that they are not called together, that as adversaries they should contend; but that as Brethren, they should seek and follow all lawful ways to establish Peace. For if they themselves betwixt themselves saw one another, and think they must revy contentions, they will never persuade Union and Peace betwixt the Churches at variance: Therefore let them not so much as offer to enter into the Labyrinths of the wont disputations, but let them aim, and direct their meeting to this one mark, that they may show their Churches, that there is no cause just enough, why they should refuse mutual Union, and so long abhor from joining their right-hand of Brotherhood. That this may be done, let it be stated and determined in the first place, concerning every controversy, what of old was defined by the Suffrages of the Catholic Church, and under the pain of a curse was to be believed of all. For about things most Fundamental, there may arise some questions, and Problems no● at all Fundamental and which the ancient Fathers, if they had been moved in their age, would never have offered to have defined, within the peril either of raising, or continuing a Schism betwixt the Churches. For instance; That God is one in Essence, three in Persons distinguished betwixt themselves; that the Son is begotten of the Father; that the holy Spirit, is the Spirit of the Father and the Son; that these three Persons are coeternal, and Coequal: All these are deservedly determined & ranked amongst the Fundamental Articles. Now if any should contend that all those things which are disputed of the Schoolmen, of the Manner of Proceeding and Begetting, are also Fundamental, and necessary to be determined on one side, verily he by this his rash Judgement, would gain no favour with Christ, or Christ's Churches. So also, That our Lord Jesus Christ is God and Man, and hath in one Person the Humane and D vine nature inseparably united together, and that we own our Salvation to God incarnated, is a most solid Foundation of our Catholic, and saving Faith. Notwithstanding whatsoever may be asked, and disputed of the unutterable manner of this Union, whatsoever, of the manner of the Corporal presence in the Holy Supper, whatsoever, of the properties communicated to the humane nature, by the virtue of the Union, or of the Operations of the humane nature depending on this Union, it doth not presently belong to Fundamental Faith, but to skill in Divinity, and perchance not to that neither, but sometimes to the curiosity of Divines. Let this therefore be the first and chief care of the Divines at the conference, accurately to distinguish and sever Fundamentals from those which are not Fundamental; neither to take it for granted, that whatsoever seems to touch and border on a Fundamental Article is presently Fundamental.  
After they have agreed on these things, care must be taken that these fundamentals be expressed in few & clear words, and be propounded to be established with the common consent of the Churches, 
De anima.  Certa semper sunt in paucis, Those things that are certain are ever comprised in few words, saith Tertullian: And whatsoever necessary is to be known to the Salvation of Christians, whatsoever makes men better or more blessed, is set in open view. Here is no place for subtle distinctions, which only a quick sighted Eagle, or some Epidaurian Serpent can perceive, and discern, no place for the fringes of long explication, or penthouses, which we often see jetting out, not so much to build up Christians in Fundamental Faith, as for the enlarging of the Doctor's opinions; Lastly, no place for Metaphysical formalities, and abstracted notions, which may trouble the heads of the learned, and deter the minds of the unlearned from the Catholic Faith itself; but neither bow the hearts of these or those to the embracing of the Faith of Fundamental Articles.  
But now when those things which belong to the Fundamental and common Faith of the Churches, are comprised in few words, and plain, but sound forms of speeches, and those set aside and left alone, which are not as yet agreed on; It follows in the next place that all peaceable Divines endeavour to make all throughly to be persuaded of this, That we must no longer sight in hostile manner with the danger of the Churches, loss of Peace, and scandal of Schism, for those things whereof Christian people may be ignorant without fault, or loss of Salvation. How wholesome, and necessary this Counsel is, the rashness, and contrary practice of the Roman Church doth easily prove. For whilst they, not at all content with the Articles of the Apostles or Nicene Creed, endeavour to thrust upon the Christian world new Articles of the Conventicle of Trent, 
Epist. ad Stephan. & ad Jubaja● prefa. ad Concil. Carthag.  they have left the everlasting matter of an everlasting Schism betwixt the Churches. How more advisedly did Cyprian, that most holy Martyr, and most learned Father of his age, who professes that he would offer violence to none for difference in opinions, or violate the Lords Peace with his Colleagues, or remove any man from the right of Communion, because he was otherwise minded than himself? With which Christian charity, and gentleness, erring Cyprian deserved better of God's Church, than Stephen Bishop of Rome being in the right opinion, and rending the Churches, as much as lay in his power, with his Schismatical spirit. Relying on the Example of this most holy Martyr, and on the judgement of Augustine in this matter, I doubt not to affirm, that those Doctors amongst the Dutch Churches which are deceived, 
Vide Aug. de Bapt. l. 2. cap. 5.  and yet are ready to retain Brotherly Communion with others, are held more excused from Schism before God than they who maintain the true opinions in those controversies, and in the mean time disdain to hold Brotherly Communion with other Churches desiring the same. Consent therefore being had in Fundamentals, although the Doctors cannot fully and perfectly agree in other things, yet in this let them all agree, that with one mouth, and heart, they cry out together to God,  Nulla salus bello: pacem te poscimus omnes. In war no safety: Peace, we all desire thee. 
But if any here should demand what must be done with those controversies which cannot be composed, least by occasion of these the Peace and Union of the Church may either be hindered, or troubled and broken again after once it is made up, these things seem to me must be observed by the Divines of both parties.  
First, what things hitherto have been spoken or written rather bitterly, and perversely, than truly, and with good consideration of the adversaries in the very heat of contention; Let all those things be mutually pardoned for the public good, and be buried in eternal oblivion. And if such books shall chance to be reprinted again; let it not be done, except all the gall be purged out, whence the evil of Brotherly contention may again arise.  
Secondly, whereas no man can patiently endure to have himself branded with the mark of Heresy, we must take heed lest any be defamed with the name of Nestorian, Eutychian, or any other damned Heretic, who expressly condemns the damnable Doctrines of those Heretics: for they cannot abide firmly in Brotherly Communion, who persist to exasperate one another, with such railing speeches for some difference in opinion. Moreover it were to be wished, that those firnames of Lutherans, Zwinglians, Calvinists, were packed away, and utterly abolished, which are rather the Ensigns 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 wear any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no Byname, but should only be called by the name of Christians. 
Nazianz. Orat. 30. Institut. lib. 4. cap. 30.  We 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 clothed therewith.  
Thirdly, as much as may be, let all hard, and undetermined controversies be removed from Sermons preached to the people, and books written in the Mother tongue, and let them rather be counted amongst exercises fit for the School, then for food for men's Souls. For these subtle 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 extreme peril of their souls. The Souls of common people do 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 fight 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 rational way, as Nazianzen doth wisely admonish. Let both aim 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 error will never count himself conquered, but better taught; nor will he be confounded as overcome, and cast down of his Enemy, but will rejoice as one helped and relieved of his Brother. For, no man that reaps 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 equal 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 be 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 brief 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 subtle 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 wisdom of our Ancestors, 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 burden the public confessions of the Church with such additions, when God himself 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 plain, even, and short way of Faith and Charity. To what purpose therefore are disputes, and strifes about words? What make the subtleties of the Schoolmen in the Confessions of the Church? All the Salvation of Christians consists in believing 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 profess, persecute those which are under them, and persist to cut them off as Heretics from their Communion. They may seem truly silently to upbraid Heresy 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 abhor them. Lastly, unless the brief forms of public 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 do 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 self 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 aught 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 Lord's Supper, it chief consists in these things; That with the common band of the holy Spirit, we are joined to Christ the only head of the Church; That by the ties of the self same holy Spirit, and saving Faith, and Charity, we stick together amongst ourselves, and as it were are made up into one Body, Lastly, that as fellow-commoners we eat and drink the same living bread, and drink, to wit the flesh, and blood of Christ, to the salvation of our Souls. In all these things they profess the same Communion, who are admitted to the same holy Supper.  
But in very deed, as by this mutual Communion, we do not profess that we all have attained a perfect, or the same degree of knowledge in Diviniry; so neither do we by this deed protest, that we have a perfect consent amongst ourselves in all heads of Doctrine in Divinity, or altogether the same opinion of every question. If the Communion of Christians amongst themselves should stand on these hard terms, scarce could Peter and Paul have held Communion amongst themselves: Sure the Church of the Corinthians had been broken into shivers; but in these our times, it had not been easy to find many divines of great credit, who could with a safe conscience be partakers together of the Lords Supper. All Rulers therefore of Churches ought, being guilty of their own and the common infirmity, to beware, lest whilst they exact & require from their own people, a too harsh, and not at all necessary confession, they seem to shake and weaken the most sweet and most necessary Communion of Christians amongst themselves. So much concerning the Governors of the Churches? We come now to the Ministers or any other Christians which desire Communion with the churches, wherein they live, and yet cannot work upon their consciences with any entreaties to approve and profess all the received opinions of the same Church. It shall be their duty to afford, and express themselves teachable, and humble, not obstinate and proud, in the maintaining of those opinion, wherein they step aside from the common opinion of the Church; but he is to be counted teachable and humble, who willingly, and submissively dareth his cares and heart to the Church teaching him, who rejects not the doctrine propounded unto him, out of a vicious disposition of his Rebellious will, but is hindered by the weakness of his understanding, that he sees not the Truth in these hard controversies; which those, who are more learned, and accurate, perchance with no difficulty can discern. Now because 'tis the privilege of God alone to search hearts, it is our part ever to incline to the most  side, and to presume of every one, where the contrary appears not by manifest evidence, that rather out of conscience, than stubbornness, he is detained and hindered from affording his consent. They who shall behave themselves in this manner, are not for every stubble of erroneous opinion, to be parted and kept off from the Church's Communion wherein they live. Yet on those terms and conditions they are not to be driven off, if they presume not at all to oppose the common Judgement of the Church, or to extol and spread their private opinions amongst the people. Nor ought they to take this in ill part, who are desirous to entertain Peace, and Ecclesiastical Communion; for suppose the opinion of any private Doctor or Christian to be true, and that to be erroneous, which useth to be defended by the Church, yet if the error be in a matter or opinion which hinders not the Salvation of Christians, fare better is it that the true opinion of any private Doctor whatsoever lie hid in the dark, than that the public authority of the Church, be in the broad light openly trampled upon, or the Peace of the Church be shaken by this altogether unnecessary bickering of contrary opinions, as with the struggling of winds crossing each other. But if any one persuadeth himself, that that opinion which he defends against the judgement of the Church, be of so great moment, that the Salvation of men doth depend from the knowledge thereof, if he cannot persuade the same to the Rulers of his own Church, he must either departed unto another Church, or else for the good of the Souls in that Church, to which he is subject, patiently to undergo the censure imposed upon him.  
These are the things, most learned Duraeus, which I though fit at your request to write, and send unto you. If they may be useful to you or any other, towards the furthering of the Union of the Churches; I have abundantly satisfied mine own desire and purpose. They without doubt may suggest more, and better things, to whom the present estate of the Germane Churches is better known, and looked into. This thing alone remains for me to do, humbly to pray to the God of Heaven, that he would bow the hearts of Princes, from their Souls to desire this Union of the Churches; that he would enlighten the minds of Divines to find out, and apply those means whereby it may foonest be established; that he would kindle the hearts of all Christians to embrace, and propagate this Peace to all Posterity. The God of peace grant this for his 'Zounds sake, our only Mediator, and Procurer of Peace with the Father: to whom, with the Holy Spirit, be all Honour, Glory and Thanksgiving for ever and ever, Amen.  
FINIS.   

AN EXHORTATION to the restoring of Brotherly COMMUNION betwixt the PROTESTANT CHURCHES: FOUNDED IN THIS, That they do not differ in any Fundamental Article of the Catholic Faith.  IN DOMINO CONFIDO  printer's device of Richard Badger 
LONDON, Printed by R. B. for Richard Badger, and John Williams. 1641.   

An Exhortation to the restoring of Brotherly Communion, Chap. 1 betwixt the Protestant CHURCHES.  

CHAP. I. Of the discommodities and occasions of these Discords, together with the Remedies briefly declared.  
WHAT Cicero the Orator said once of the Discords betwixt famous men, 
Orat. de harusp. respons.  that may we now truly say of the Dissensions betwixt several Churches; that they usually end, either in the destruction of them all, or in the injurious domineering of the Conquerors over the party subdued. Now though it is to be hoped, that there is none amongst the Reformed Churches, which affecteth a sole, and absolute Command over the rest; Yet is it much to be feared, lest all, by these daily, and deadly contentions (which God forbidden) hasten their own overthrow. Whose present condition the godly bemoan, and by the miseries fallen on some, guess the dangers hanging over all, unless they schooled with their calamities, at last begin to be wise, and hearty study the advancing of Peace.  
For whilst this strife groweth hot amongst Brethren, they afford their enemies constant matter of rejoicing, and insulting over all Churches, and not only of rejoicing, and insulting, but also arm them with infinite opportunities to hurt, and oppress them. Nor do they order the matter well for their own people, which will have even the unlearned to be distracted about such endless Controversies, which perchance the Learned are never able to determine. If Scholars only were to enter the Lists, and to combat with Scholars, the danger were less; but it is too plain, that Christians of all sorts and sides, are summoned to the fight, whose minds are no sooner entangled in these needless controversies, but they are called away from the most necessary duties of charity, and fruits of new obedience. Moreover these dissensions betwixt the Reformed Churches, hinder the more moderate Papists (which begin to open their eyes at the light of the Gospel) from joining with us, whilst they observe, that we cannot, or (which is worse) will not join among ourselves. Lastly, they scarce seem to acknowledge, that the Gospel, is the power of God unto salvation to every one that believeth, who because of these controversies lately started, make a separation from other Reformed Churches, as if there were no hope of the Salvation of all those Christians, which have not attained an exact knowledge of these Controverted points.  
For my part, I conceive it no great difference, whether we place unwritten Traditions in joint commission with the holy Scriptures, or whether we enforce our Controversies on all Churches to be known and believed, under the same necessity of Salvation, with the solid, and manifest doctrine of the Gospel. We ought therefore to beware, lest whilst the Pastors of the Reformed Churches on both sides, command theirs to departed from the Tents of those wicked men, 
Num. 16.26.  as infucted with heresy, the Romish Wolves break in upon both, and drag both Sheep and Shepherds to their Dens. Indeed if Divines could calmly debate these disputes with brotherly minds, some good (or less evil at least) would redound to the Church. But seeing that experience for so many years hath approved, that this can scarce, if at all, be done; better were these disputes buried in silence, than that the discussing of them should tear, and mangle so many Churches into pieces. For the Christian Church may now take up the old complaint of Hilary, 
Dum propter haec alter alteri Anathema esse coepit, nemo ●e●e Christi est.  Whilst for these things each accounted other occursed, searce any were of Christ. Seeing these and worse grievances arising from the discords of the Reformed, are obvious to every one's eyes: Let us inquire, what first might cause these bitter and hurtful strifes, betwixt Learned, Wise, and Godly men; what since did daily increase them, what now doth persuade them to entail these Controversies, as hereditary on their Posterity.  
The nature of supernatural knowledge and heavenly things, gave the cause, or occasion rather to these our contentions. For as it is easy for minds enlightened, and sanctified to embrace with Obedience to the Faith, all things needful to be known to Salvation, which are plainly delivered in the holy Scriptures concerning God and Christ, and all things to be believed, and practised; so to desire to dive deeper into the Mysteries of Faith than is fitting, and thence to draw consequences by the help of our Reason, and to annex them to the fundamental Articles, is a matter of difficulty, and danger, and the necessary occasion of contentions. For 'tis impossible but that the wits of men, must often differ, and sometimes err in those things which are collected by the mediation of humane understanding. Mean time there is none but dotes on the darlings of his own Brains, as beautiful, and entitles them to be borne of the Bowels of the Scripture; hating the reasonings, and inferences of others, as deformed, and springing from the puddles of Reason corrupted. Thus whilst men desire to see more in the Mysteries of Faith, than is clearly shown in the Glass of God's Word, rather the heat of their dissensions, than light of their knowledge is increased.  
It would apply some plaster to this sore, if the Divines of both sides would remember, that although all the Articles of the Catholic Faith are plain, and perspicuous, (as written in God's Word with capital Letters, so that he that runneth may read them) yet what thence is extracted by the chemistry of man's understanding, are divers, and of different kinds, most of them so obscure, that they escape the eyes of the most sharp sighted Divines. We must therefore confidently lean with all our weight on what the Scriptures have decided; but not lay so much stress on the consequences of our own deduction. 
* Luth. Tom. 1. in Disp. pag. 413. R. & C. Facessant Dialectici, ubi credendum est Piscatoribus. Name in Mysteriis fidei majestas materiae in Angustias rationis seusyllogismorum includi non potest.  Luther said well out of Ambrose, Away with Logicians, where we must believe Fishermen. For in the mysteries of Faith the majesty of the matter will not be penned within the narrow room of Reason, nor come under the roof of Syllogisms; wherefore the same Luther wisely admonisheth us, that in matters surmounting the capacity of humane Reason, we beware of Etymologies, Analogies, Consequences and Examples.  
Also the imperfection of humane knowledge (chief when puffed up with a false opinion that it is perfect in us) affords a necessary occasion of endless contentions. We all only know in part, and in part apprehend Divine matters: Wherefore we ought to conceive that we may as well as others be deceived in that part, which we know not, wherein we apprehend not. If we were perfect, Good Men could not fall out with good Men, but those may, which as yet are not perfect, yea they cannot but fall out, except they continually remember this their imperfection. That therefore these discords may be avoided, all aught always to remember the Apostles admonition: 
Rom. 12.3.  Not to think of themselves more highly than they ought to think, but to think soberly. To which this is to be added, quietly to bear with them who are of a different opinion from us, praying daily to God, that he would be pleased to reveal unto us his truth, as yet not fully known. But in the mean time, whereto we have already attained, 
Phil. 3.16  let us w●lke by the same rule, and be well affected each to others. That these things are most true and profitable we cannot deny, which being granted, why then nevertheless are these controversies daily increased? Why do these wounds grow more and more raw, and bleed a fresh? If one may speak the plain truth, there is in all mortal men an inordinate love of themselves, and of their own inventions, and pleasing conceits, & this fault causeth that we see not at all the falsehood of those opinions we have once entertained, nor vouchsafe admittance to the truth which is showed unto us by others. 
* August. contra Julianum, l. 1. Periit siquidem judicium postquam res transi● in affectum; & nostram qualem●unque, quia nostra jam facta est, praevalere volumus sententiam.  For judgement perisheth, when the matter is passed into the affections, and we desire that our opinion whatsoever it be, because now it is made ours, may prevail. For where this Self-love doth rule, Divines (whatsoever they pretend) will study more to tune the Scriptures to their opinion, than their opinions to the Scripture, and by head and shoulders drag the Fundamental Articles of the Christian Faith, to the supporting of their doctrines not Fundamental. If any could find a cure for this Epidemical disease, we should presently see many controversies, and all contentions (at least the bitter and hostile ones) pacified and laid a sleep. But (what is to be bemoand) those Divines, which are too much drawn away with Self-love, are by the breath of popular applause, and desire of vainglory driven farther than they themselves at first intended, or thought it ever possible. For men troubled with this evil, will trouble all things, humane, and Divine, rather than they will confess themselves deceived, or weary of the fight, or overcome by their Adversaries. Yea, except they may conquer, and carry the adverse party captive before their Triumphant Chariot, they are determined continually to clash the Protestant Churches together with deadly discords. I am not ignorant that all pretend the desire of truth, and God's Glory, but that too many continue these contentions for the love of vainglory, would I might deny it, and at the same time speak truth. Surely 'tis scarce to be believed, that those who must needs know what damage States, Churches, and men's souls (bought with Christ's precious blood) receive from these dissensions betwixt Protestants, can in the midst of these contentions have their eyes only fastened on the glory of God. Wherefore let the hot disputants on either side examine their own Consciences, whether they perpetuate these Controversies and Discords of the Churches, that God may lose no honour, or rather that there be not wanting an apt and lasting matter to their own vainglory. Other occasions, and causes of these dissensions, we have no leisure to recite; but of one we must more largely dilate, which hath made these Controversies as it were hereditary, and will make them everlasting, except God pitying the Protestant Churches, put new minds into the Pastors thereof. For this opinion hath possessed the minds of many pious and learned Divines, that the matters controverted betwixt Protestants are of such moment, that such as are found erroneous therein, are thereby convicted, to shake, yea to overturn the very Foundations of the Catholic Faith, and man's Salvation. Hence whilst both parties are fully persuaded that the truth stands on their side, they must also persuade themselves, that their Adversaries lay at, and loosen the Foundations of the Christian Faith. 
jonah 4.9  What therefore Jonah once said unto God, that he did well to be angry, even unto death for his Gourd, which was cut down, these men use to say, that they do well to contend to death with their Protestant enemies, for overthrowing (as they conceive) the foundations of man's Salvation. No wonder then if pious men seasoned with this Opinion, detest such men so fare, as to entertain no peace, or brotherly Communion with them. Seeing therefore this is justly counted the principal cause of this long dissension, let us a while withdraw the eyes of our mind from received opinions, and with peaceable affections inquire concerning the Foundation, and what is Fundamental.   

CHAP. II. Of the signification of these words Foundation and Fundamental, which often offer themselves in this discourse.  
HE that will not err in the knowledge of things themselves, must begin from the expounding of words. 
In Cratylo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For rightly Plato, Whosoever knows the Names, will also know the Things. Foundation therefore is a metaphorical term borrowed from bvilders, and signifies the whole groundwork of the building placed in the bottom which upholds the structure, and which being taken away, the edifice tumbles down and is shattered into pieces.  
Forasmuch therefore as the Church is called the City of God, 
Psal. 122. & 47.  the House of the Lord, it must have some Foundation; on which whilst it leans, and relies, it remaineth safe and sound; from which if it giveth off and starteth aside, it presently perisheth, and is brought to nothing. It is plain therefore, that whilst we speak of the Church founded by God, that hath the name and nature of a Foundation, by which all the parts thereof are supported, and from which they borrow both their strength and safety. And as in some great Edifice, the several parts have not all the same strength, & beauty, yea some sometimes, may seem somewhat more inclined to fall, which as yet stand, and stick to the foundation: So in this far stretched building, which we call the House, and Church of God; there is great difference of particular Churches. For some are fairer and firmer than the rest, because better and nearer joined to the Foundation, others, somewhat ruinous, and shaken, because not so well fastened to the foundation, yet all, which are not as yet plucked off from the foundation, are sustained by the strength, and benefit thereof, and are continued to the firmer, and fairer parts of the building.  
Hence it is plain, when we speak of the Churches, what a kind of thing that is, which challengeth to itself the name of a Foundation. Let us see now, retaining still the former Metaphor, what manner of things they be which we use to call Fundamental, for this is the word that hath made so much work for our Divines, and hindered them in the advancing of the whole business of the pacification.  
But first of all, here we must observe, that a material Edifice, built of Wood and Stone, is founded nothing like unto a Spiritual Building, whose structure consists of Living Trees, and Stones, that is, of Men enjoying the use of their Reason and Will. For in this Quick and Lively Building, nothing either hath due conjoining with, or receiveth any strength from the Foundation, except it be coupled thereunto by the Act of the Reason, and Knowledge, and by the Act of the will cleave fast to it, & obey it. Those things therefore are truly counted and called Fundamental, which being known, Christians may have a saving conjunction with their Foundation, which they cannot have, if the same things be not known, or not believed. In like manner if we consider the Will, those aught to be called practical Fundamentals, by the observation, and doing whereof, we may remain joined to our Foundation, but may not if we despise, or neglect them. And let the Knowledge of Christians be never so imperfect, yet if they know and believe these Fundamentals, they shall not be parted from the Foundation, for the defects of their Understanding. Let the righteousness of Christians be never so imperfect, yet if they do these practical Fundamentals, they shall not be separated from the Foundation, for the defects of their good will. It being therefore a matter of such moment with God himself, to be jointed and joined to our Foundation, that to all such, life, and eternal Salvation is promised, let us be very wary, how rashly we cut off, either particular Churches, or private Men, from this Conjunction, and by the same verdict cast them from all hope of life and happiness.  
But because besides these Metaphorical words of Foundation and Fundamental, sometimes other terms are used having the same force, and intimating also the same dependency of the Church on another, of them also briefly. What therefore is called the Foundation of 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, styled the Root. It is called an Head, because it maintaineth the members united unto it, ceasing not to convey spiritual strength, and life into them. In the same sense, it is named a Root, because it spouteth a vital Sap into all the Boughs and Sprigs engrafted in it. As therefore those are counted Fundamental Doctrines, which are sufficiently effectual, and absolutely necessary to join Christians to their Foundation; so may they also be called Capit●●● or Radical Articles, which being known and believed by any Members of the Mystical Body, they may be united to their Quickening Head, and any of the Branches may rely upon that Root of theirs, which conveyeth Life unto them, and stick fast to the same.  
Moreover, as every thing is not fitly called the Foundation, which is usefully employed 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 conjoined with it: So all Doctrines profitable for the furthering of edification are not properly termed Fundamental, 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 Reproof, for Correction, for Instruction of all Christians in Righteousness, Godliness and Truth; but we do not call all propositions founded in Scripture Fundamental Doctrines, 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 fiercely maintainedt, hat whatsoever is affirmed in the Scripture is an Article of the Christian Faith, as for example, that Tobiah had a Dog.  
But lest we should stay longer than it is meet, in handling the bare signification of words, be this settled and resolved on, that the names of Foundation and Fundamental, 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. Personal Foundation of the Church, and this only one, properly so called.  
2. Ministerial Foundations of Churches, so termed, but not in the same Propriety of Language.  
3. Doctrinal Foundations, justly so called, as deserving that honourable stile, not by the Opinion of a few Divines, but the constant Judgement of the Catholic 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 Personal 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 prevail against the Gates of Hell. Now such a Church could not be, except it stood on a solid and eternal Foundation, which might not be forced by any strength, or foundered by Engines. God therefore, thought fit to lay no other Foundation than Jesus Christ, the eternal Son, of an eternal Father, whom he sent into the World, that every one which believeth on him, might not die, but have everlasting life. The prophets and Apostles witness with a joint consent, Him alone to be the Personal 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 tried 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 dependency on him. For Christ God and man, is the only quickening and saving Head of the Church, from whom the whole Body is fitly joined together and compacted: 
Eph. 4.15 16. joh. 3.29. Hos. 2.20. Fph. 5.26.  He is the only Bridegroom of the Church who hath the Bride, and hath espoused her to himself, that he might Eternally preserve, that is, that he may sanctify 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 Personal 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 joined unto it, the Husband and Wife coupled to him in lawful marriage. Not to a bare man, because no mortal, by reason of the corruption and weakness of humane Nature can possibly perform the office of a Foundation, Head, Spouse, in upholding, quickening, and preserving of the Church. Not to God himself considered alone in the dreadful nature of his Divine Majesty. For though we acknowledge God the founder of the Church, we still want a Foundation, to which we need not fear to approach, draw near, to come, and as it were to glue ourselves. But the Majesty of God considered in itself, is not only a light not to be approached unto, but also is a consuming fire, and what mortal man can dwell with a devouring fire? 
Heb. 12.29. Isa. 33.14.  We cannot therefore have in, or under Heaven, any other personal Foundation, by the Mediation whereof, we may be reconciled and united to God, save only the Word, 
joh. 1.14.  Made Man, full of Grace and Truth.  
But to what purpose is this dispute about a matter so plain, and granted of all Protestants? Namely, that it may hence appear, that other Churches neither may, nor aught to renounce brotherly Communion with those particular Churches, which retain a saving conjunction with this Foundation. We wonder not that the Papists, who besides Christ himself make another personal Foundation, another Head, another Husband of the Church, cut and cast off all Churches, though firmly 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 of Christ.  
If ye be founded upon the Rock of Rome ye be living and precious 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 Catholic Church; if otherwise, ye are dead and rotten carcases of Churches. Lastly if ye embrace the Pope for your Husband, ye are chaste and trueborn 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 dream that our Churches are rend from the true Foundation, because they refuse to join 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 himself, 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 retain 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 plentiful sense and sap than others: but we ought not, because of the several degrees of Knowledge and Grace, to separate ourselves from Brotherly Communion with those whom we may, and aught to hope, as yet to remain conjoined with their saving Foundation.  
As touching single Persons, God alone who searcheth the Heart, can know who have an inward, spiritual and lively conjunction with this saving Foundation. But concerning whole Churches, (so far as it is lawful 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 daily to be exercised by them. For those Churches, wherein those Acts are performed, whereby men may be united to Christ, remain in him, and by him be brought to eternal life, none can affirm, or will imagine that such are estranged or plucked asunder, from this the only Foundation of man's Salvation.  
That we may now begin from Infants. In all Reformed Churches, Baptism is administered in the Name of the most holy Trinity, by benefit whereof 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 Freedom of their own will, 'tis 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 four are accounted the Principal, to which all others may easily be 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 eternal Life, that they might know thee the only true God, 
joh. 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 confess 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 blindness 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 believing, that is, Practically with Assurance to rely on Christ being known. 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 intercourse, 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 Hypostatical Union of two Natures in Christ the Mediator, 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 numberless souls embrace him, with a true, lively, and justifying Faith. They are therefore, and do remain conjoined to this Foundation, under that very formal conception, wherein Christ the Foundation of man's Salvation may be conjoined to men, to confer 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 daily exercise of Repentance, without which it must needs come to pass that our daily sins must divide, and separate us from God and Christ, to our eternal destruction. On the other side, where this constant practice of Repentance comes betwixt, we remain founded in Christ, reconciled to God, and ordained to happiness. Wherefore in what Church soever the Gospel is so preached, and the Foundation of man's Salvation is so settled and established, that it is to be hoped that Christians taught by it, and living in it, by believing, and repenting, may obtain forgiveness of their sins and everlasting life: we ought to pronounce, and conceive of that Church, that it is truly conjoined, and remains firmly coupled to Christ, the Author, Fountain, 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 Believing, and Loving, there wants all hope of conjoining such with Christ. For what Christ said, 
joh. 14.15  If you love me keep my Commandments, was all one as if he had said, If you be conjoined to me, keep my Commandments: 
Gal. 6.15. and 5.6.  Because, In Christ neither Circumcision availeth any thing, nor Uncircumcision, but Faith which worketh by Love. What Churches then soever of the Protestants stand in this condition, that men in them are enlightened to know God, and Christ, are furthered to believe in him, are turned away from their sins by the Act of Repentance, are made subject to God and his Commandments, by the act of Loving and Obeying him: No doubt is to be made, but that these Churches remain firmly fastened to their saving Foundation. Therefore this saving and undoubted Union of them with Christ, aught to bring a Tie and a Band of no mean Consequence, to the binding of the Affections of all Reformed Churches together.   

CHAP. IU. Chap. 4 Of certain Foundations, which use to be called Ministerial, and of their Office and Power.  
ALTHOUGH We acknowledge our Lord and Saviour Jesus Christ, the only personal Foundation of his Church, yet do we not deny, but that the name Foundation, is in a different sense ascribed to others. To whom, in what respect, this high Title is given, and what Power and Command they have, who are thus entitled, it must be afterwards enquired into.  
The name therefore of Foundation is sometimes lent to others, but then always in a lessened and restrained acception. For they are called Foundations in no other right, than because the personal Foundation is laid by their Ministry, through the preaching of the Gospel, and by the continuation of that preaching always kept in the Church.  
Amongst these Ministerial Foundations the Prophets and Apostles possess the prime place. Hence the wall of the Heavenly Jerusalem is said to have twelve Foundations, 
Rev. 21.14.  and in them the names of the twelve Apostles of the Lamb. Also Christians are said to be built upon the Foundation of the Apostles and Prophets. 
Eph. 2.20.  In this sense Peter and Paul and all the Apostles were Ministerial Foundations, because all they as wise Master-builders bestowed their excellent pains in laying that only Foundation, of which we spoke before. Wherefore when the Prophets, and Apostles are adorned with this honourable Title, it is rather to be referred to their saving Doctrine concerning Christ, than to their own particular Persons. The power of these was far greater than that of their succeeding Ministers, because they were so enlightened, and governed by the holy Spirit, that they could not at all err, either in Preaching, or Writing. Therefore we acknowledge their Doctrine, as the Doctrine of God and Christ, certain, infallible, and wholly Divine, with Tertullian, that saith, There is no Divine Word but of God alone. 
In that his book of the Soul.  Which Word was thundered both by the Prophets, by the Apostles, by Christ himself.  
But the Papists to these Ministerial Foundations, endeavour to join another, in words calling it a Second, and subservient, but in very deed making it a Principal, and plainly Divine one. This honour the Jesuits think fit to be conferred on the Pope alone, whom they so appoint to be the Second Foundation of the Catholic Church, that in the mean time they maintain him to be the only Foundation of the Church next unto Christ. But there is no need to speak much of this fading foundation, and palsy-shaking head; the Scriptures being silent of any such sole Ministerial foundation, as the Papists do feign. Besides all Protestant Churches long since have cast this filthy Idol of a secondary head and foundation with others of the like nature to the Moles and Bats, as fit for so blind companions. We own no power placed in this secondary foundation of the Papists, to subject the Faith of Christians unto it, counting those little better than mad, when they writ and maintain, 
Bell●● praef●t. in lib. d● Rom. Po●●.  That the power and infallibility of the Pope of Rome, is the sum of Christian Religion, and his judgement is to be accounted the square and Rule of Faith.  
But leaving the Pope of Rome, let's come to the Catholic Church, which on a fare better title might challenge to herself the name of Ministerial Foundation, because the Faith of every one may seem in some sort to rely upon her. For in this even to the end of the World that Doctrine shall be kept and preached, to which those Christians which afford belief and obedience, are rightly joined to their foundation, and in it shall obtain eternal Life. To this purpose that of Paul to Timothy, is often alleged, where he calleth the Church, the Pillar and Ground of Truth. 
1 Tim. 3 15.  Neither may we doubt, but that in this Holy Catholic Church, (which we believe in the Creed) the truth of the Gospel ever hath and ever will be preserved, so fare forth, as it shall suffice for the Salvation of those that believe it. Therefore to know what hath been believed, received, and published of all Christian Churches, always and every where, is to know all those things which are sufficient for the obtaining of Salvation in Christ, the Foundation thereof. But this Catholic Church scattered over all the world, is presented, rather to our mind, than outward senses. Wherefore when we desire to hear the voice of the Catholic Church, we are forced to fly to the Church, which they call Representative; that is to say, to a General Council. Of which Representative Image of the Catholic Church, and of the Ministerial power thereof we will briefly discourse.  
That this Representative Church did excellently discharge the Office of a Ministerial Foundation in Ecumenical Synods, is witnessed by those four Councils of Nice, Constantinople, Ephesus and Chalcedon: In which the Divinity of Christ, against Arius, of the holy Ghost, against Macedonius, the Union of two Natures in Christ, against Nestorius, the distinction of two Natures, against Eutyches, were declared, defended, and established. In these and the like Councils, those Doctrines of the Christian Faith, which were there in common handled and discussed, because therein all that professed Christianity, were represented, are therefore with great reverence to be received. For it ever belongeth to the Office and lawful power of this Representative Church, to divide and distinguish Fundamental Doctrines of the Christian Faith, from those which were not fundamental, provided always that they passed not the bounds set by the Apostles and Primitive Church, to multiply or diminish the Number of these Fundamentals. 
2a. 2ae Qu. 1. Art. 7. Resp. ad 4.  For it is credible (what Aquinas observed) that the Apostles and others which were nearer to Christ, had a fuller Knowledge of the mysteries of the Faith, than we that are further off, which Cajetan in the same place confesseth to be most true. For however that the Apostles, and the Fathers of the Primitive Church, were not much given to controversal Divinity, and disputing about Questions, yet were they of all most skilful, in saving, necessary, and Fundamental Divinity.  
Moreover, after this Representative Church had once published her resolution founded in God's Word, of Fundamental Articles, which were simply necessary to the Salvation of Christians, the care and charge also lay upon her to defend, fence and fortify those Articles, against all fraud, and force of Heretics. For it is the wont of Heretics, to undermine the very Foundation of Christian Religion, whilst they retain the words, but deny the matter of the Articles. Thus the Arians, in words confessed Christ to be the Son of God, but they hatched a Monster in their hearts, when they would not acknowledge him to be coessential to the Father. He is but mocked with a Title, to whom the thing signified by that Title is denied.  
It was lawful therefore for the Representative Church (that is for the general Council) for the better declaring of the true meaning of an Article, to frame and fit a new (but apt) term, and to compel Christians to confess Christ's Divinity under this form of words, Christ is Coessential 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 coessential with God.  
Lastly, we do not straiten and confine the power of an Ecumenical Synod, or representative Church, only to the declaring and defending of Fundamental Articles, such whereof an explicit and clear unfolded Faith must be had to Salvation; but we confess the same also doth extend to any true doctrines, and profitable for the edification of men's Souls. Yea we conceive this definitive sentence of the Church to be so armed with the sharp edged sword of Excommunication, that they may be separated from the outward Communion of the Catholic Church, which dare stubbornly oppose their private opinions against her determinations. Notwithstanding if that wherein they do err, be not of the Fundamental, and absolutely necessary Doctrines, we ought not to despair, but that some who justly are cut off from the outward Communion of the Church, (God in his mercy pardoning their errors, arising from the weakness of their Understanding) may still retain an Inward and saving Communion with Jesus Christ, their Foundation. For the outward Excommunication, is not a certain, or infallible sign of the inward Excommunication, 
Tom. 1 an disp. pag. 374.  as rightly Luther.  
What we have said of the Power of a General Council, we desire should also be understood of any lawful and free Council, rightly representing the Catholic Church; not of those Councils which are mere Vassals to the Pope of Rome, and represent the Catholic Church in the same manner as an Ape doth a Man.  
But because it is altogether impossible to call the Catholic Church into a Council representing the whole body, by reason of the Pope's Tyranny, and other hindrances; let us come to explain what power particular Churches have in this matter.  
If therefore the name of Ministerial Foundation doth agree to the Representative Church, or General Council; for the Ministerial power it hath in publishing, explaining, and defending that Doctrine which joineth 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 Catholic Church assembled in a Council, may, and aught to do towards the founding of all Christians in the saving Truth of the Gospel; that every Particular and Provincial Church may and aught to do to those that are under it.  
From this Office, the Church of Ephesus, whereof Timothy was Precedent, is called the pillar and ground of Truth, because it is the duty of every Church to defend and maintain the Truth (preached by the Apostles to the World) commending, and explaining the same to the people, and to unsheathe, and draw the Sword of Ecclesiastical censures against forgers and Heretics.  
But least every particular Church should advance her power and authority, even to match, and equal it with the Catholic Church in a General Council, we must mark and observe, first, that the particular Doctors of particular Churches met in a Synod, only represent their own, and n●t foreign Churches; and therefore to have no power of prescribing to others, what they must believe, or refuse; much less to cut them off from the Brotherly Communion which they hold with the Catholic Church, who either out of conscience, or ignorance cannot assent to their Decrees and Determinations. For an Equal hath no power over him, which is his Equal. Herein the moderation of Cyprian is commended, who held communion with those Churches, whom he conceived to live in a grievous error. 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 honour, as thereby to envy, prejudice, or damage the unity of other Churches.  
Secondly, we must observe, that particular Churches (for instance, those of Saxony and Switzerland) may and aught to commend the Sum of the Doctrine of the Gospel, which they profess, to such as are subject to their Ministry, which abridgement of Doctrine, compiled and digested into Articles, we use to call the Confession of the Churches, or Articles of Religion. But a special care must be had, that in the framing of these Articles, we insert not into them, any thing that is subtle, superfluous, and litigious. For it is not the part of wise Doctors, to stuff those things, which should further Peace, and the Edification of Souls, 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 strife, 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 we set forth, and nor to affect in our Articles, to expose to the view of all that, whence occasion of wrangling may be given to our neighbour Protestant Churches, and matter of rejoicing afforded to the Papists. These inconveniencies might easily be avoided, if it would once enter into the hearts of Divines, to sever hard and obscure Controversies, from the public Confessions of the Church, and confine them to private exercises in the Schools. For whilst we place and proclaim our Controversies in the light, 
Mat. 10.27.  and as it were on the house top, of our public Confessions, we show abroad the nakedness of the Reformed Churches, which it was fare better, going backward with our faces, we should desire to cover.  
Lastly, when these Confessions are ordered in this manner, it is lawful and useful for every particular Church, to exercise that Jurisdiction over their own people, which in no case, they ought or can usurp over the subjects of another Church. For if their own oppose the received Doctrine of their Church, established by public 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 errors. But as soon as they repent of their errors, they are to be received again into the Bosom of their Mother. Thus may they deal with their own. But when they are to meddle with Churches, not at all subordinate unto them, they may hold Divine concord, and keep God's Peace with those, which think and teach otherwise than themselves, as we may see it in Cyprian. 
Epist. 72. ad Stephanum, & 73 ad Julianum.   
It will not be from the matter, after this our discourse of Particular Churches, to add something concerning some famous and eminent Doctors in the same. For private Doctors, are also in their distance, to be accounted Ministerial foundations, who in the maintaining, expounding; defending; preaching, or writing the Truth of the Gospel, have employed their commendable pains. And here amongst the principal Doctors of the Reformed Churches, we reckon those Worthies, Luther and Philip Melancthon, not fearing to join unto them Bucer, Calvine, Martyr, and others; whom we need not to name. But of all these, though excellent Divines of our Age, we ought so to esteem, as accounting them Stars, but not Deities in our Churches, nor do we reverence them, as the Prophets, and Apostles inspired by God, but value them, as godly Men, worthily learned, and raised up by God for the general good of the Church, withal confessing them to be but ordinary Ministers, and subject to their mistakes.  
Besides, we must beware that we do not suffer the Churches themselves, to be surnamed by Epithets from these famous Men. 
Lactan. Instit. lib. 4. cap. 30.  For to put off the Name of Christ, and to put on, and wear humane and outward names, is far from Christians, and most times is the fuel of endless dissension. That therefore of Nazianzens ought wonderfully to please all prudent and pious Christians. 
Orat. 30.  I reverence Peter, yet will I not be called a Petrian; I honour Paul, yet will I not be called a Paulian. If private Christians can not take this in good part, how much less is it fitting to nickname a whole Church from a single man?  
Last of all, I may add this concerning private Doctors. It is a most in jurious thing, that a whole Church should be indicted guilty of the errors of that Doctor, whatsoever he be, which hath or doth use his Ministry therein, unless it doth appear, that that Church by their public assent doth approve and maintain his errors. But where is there one of an hundred amongst common Christians, who so searches the books of their Doctors, that he giveth his consent to all their Opinions? Yea, where is there one amongst those Doctors themselves, which doth not from his whole heart abhor such errors, when his adversaries charge him with them? Lastly, where is there one to be found amongst the Learned in any Church, who hath so sworn to defend the words of Luther, or Calvin, or any other writer, but that he thinks it lawful to departed from them, where they depart from the Truth? Now seeing it is manifest these things are so, if these which we call Ministerial Fundamentals, sometime in some things do shake, or stagger, we must not pin their Personal errors upon the whole Church. 
Apud Luth. Tom. 1. disp. de Author. Eccles. pag. 439. B.  For the Church properly so called, doth not allow whatsoever ill Doctors mingled in the Church do allow, as rightly Melancthon, to which we add, neither every thing which good Doctors have taught ill.   

CHAP. 
CHAP. 5.  V Of the Doctrinal Foundations of the Christian Faith in General, and how fare they are to be believed under the necessity of Salvation.  
THE Doctrine of the Holy Scripture contained in the Books of the Prophets, Evangelists, and Apostles, is that Foundation, on which alone the Faith of Christians may safely rely, because of the most certain authority of God revealing it. Nor must we give ear to the Papists when they object: 
Augustin. Confess. lib. 6. cap. 5. Irenaeus. li. 3 cap. 1.  Whence know you those Books to have been given to mankind by the Spirit of the most true God? If God as yet hath not persuaded me in this point, he hath not as yet persuaded me that I am a Christian: For the will of God hath commended the Scriptures unto us, to be the Foundation and Pillar of our Faith. If the Romanists will give no credence, neither to Augustine nor Irenaeus, they ought notwithstanding undoubtedly to believe Peter, 
2 Pet. 1.19 20, 21.  who calleth the voice of the Scriptures, a voyee more sure than that which came down from Heaven, and not brought by the will of man, but holy men of God spoke it, as they were moved by the holy Ghost. Therefore the holy Scripture so propoundeth the foundations of our Faith, and fastens the Rule of our Doctrine, that the Faith of Christians only trusteth and reposeth itself on those Revelations, which are contained in the canonical Books. I will say nothing against that fantastic imaginary Doctrinal foundation, which the Papists trislingly defend, to be in a word not written, and couched in the privy cabinet of the Pope's breast, because I conceive so profane and gross an error, in a matter of so great moment, amongst well instructed Christians is not worthy of a confutation. He that seeks for the Doctrine of Salvation, and Eternal Life out of the Scriptures, shall find it no sooner than if he looked for the Tree of Knowledge and Life out of Paradise.  
But although we straight maintain that no fundamental Doctrine of Faith, is to be sought for out of the Books of the Old and New Testament; yet we do not defend that all things contained in these books are fundamental points, so necessary to be known and believed, that if any of these be unknown, or denied of any, we should presently adjudge them to have fall'n off from the foundation of Salvation. Many things in the Books of both Testaments are Historical, some things are dogmatic, which are truly affirmed, and profitably placed there, and yet are accounted not to come into the Number of Fundamental points. Numberless things there are, which by true & firm consequence may be deduced out of the Scriptures, and yet mount not up to this high pitch of honour. Therefore those things only are to be set apart, and owned for Fundamentals, without the plain, and explicit Knowledge whereof, none can be saved; & in which, as well Negative infidelity, not at all to know them, as positive infidelity, to refuse to believe them doth condemn. Now such are all those things without which we can neither savingly believe in Christ, nor rightly call upon God in Christ, and worship him to the obtaining of eternal Life; In a word, without which Christians can neither have pious affections towards God, nor exercise the Religious Acts of Faith, Hope, and Charity, being absolutely necessary to Salvation.  
These two things been yielded, and granted, that our Faith is to trust on the Scriptures alone, and that all, & every one of those things which may be seen in the large prospect of the Scriptures, are not to be ranked with Fundamentals; this is to be added in the third place, that our Faith is so subject, and tied to the whole word of God, that every one is bound to embrace every Truth which he sees revealed in the holy Scriptures, or duly derived from them. For although, out of the nature or matter of a Proposition we are not bound and obliged to believe, and know it, under the peril of loss of Eternal Life: Yet notwithstanding because of the authority of the revealer, so oft as it shall appear unto us, that such a proposition is revealed in Scripture, we are bound not to refuse it. For whatsoever he should pretend on the contrary, who at his pleasure shall trample on a proposition which he understands to be founded on the Scripture; he is to be accounted one that gives not that belief which he ought to any proposition. For Instance sake: That Christ is God and Man, is a plain Fundamental Article, which if not at all believed, we can neither believe in Christ himself, nor so worship God, as to be restored into his favour, and admitted into his Kingdom: But many things are expressly mentioned in Scripture of this Christ himself Incarnated, which are not Fundamental; also many things may be deduced from this Fundamental Article, Christ is God and Man, which are not to be reckoned as Fundamentals. If notwithstanding they be perceived, and understood to be placed in, or duly deduced from the Scriptures, he contemns God speaking in the Scriptures, who believes not such Propositions. But as often as it shall happen, not out of the perverseness of the Will, but weakness of the Judgement, that he, being deceived with an Imagination, 
Aug lib 4. ad Vinc. Vict. cap. ult.  that Truth and Piety are on his side, shall affirm or deny any thing repugnant to the Scriptures, even in those his Tenets, which through his Ignorance are not Catholic, his heart and mind notwithstanding is Catholic, because it is prepared for amendment on better information. Of such therefore we may rightly say, 
Heb. 5.14 Rom. 14.1  that they have their Senses not so well exercised in heavenly matters, that they are weak and children in Faith, that they are not to be taken along with us to doubtful Disputes, but we cannot truly call them, foreigners estranged from Christ, Apostates from the Faith, & such as are to be separated from Brotherly Communion with the Godly.  
However therefore let it be taken for granted, that the Romish Prelates do not deny any Fundamental point, truly and properly so called: hence notwithstanding it appears, that they both hurt the Unity of the Catholic Faith, and hinder the Union of the Catholic Church. For what Church soever, shall patch their own uncertain opinions to the fundamental Articles of the Christian Faith must needs mishap and deform the body of the Catholic Faith, by joining to it so many members, both useless and monstruous. But as for those which use the same, and enforce them on other Churches to be believed, under the necessity of Salvation, it manifestly appears, that they alone are guilty of the rents in the Catholic Church. Herein the pride of the Romish Church, swells so big, that it leaves no room to receive the Truth: but I hope that all Protestant Churches, will at length consent in this, to renew the Brotherly Communion betwixt them, and not to thrust their private opinions on others. That attempt of the Papists, to shut out all from the Catholic Church, and eternal Salvation, which in all things give not their assent to the Creed of Trent, ever seemed to me so desperate and foul, that all the water of the Ocean poured upon Rome, can not wash away the staintherof.  
We desire that all which we have spoken be understood, of casting them off from Brotherly Communion, who either out of obstinacy or ignorance, contradict the Scriptures, in any Principle of Catholic Faith, which not at all being known, we can neither have Union with Christ, nor Adoption by him into the Son of God; which, not at all being believed, we can neither rightly perform God's worship, nor from him obtain Eternal Salvation. Such things are neither denied, nor unknown of any, which challenge to themselves the name of Christians, save only those, 
2 Cor. 4.3, 4.  in whom the God of this world hath blinded their mind, lest the light of the glorious Gospel of Christ should shine unto them.  
Moreover, neither are the things which we have said so to be taken, as if thereby leave and liberty were given to Christian people, to set up their rest in fundamentals, and to go no further in searching the Scriptures, as if it were lawful to slight any Doctrine, which we confess not to be fundamental. 
2 Tim. 3.16.  Yea all Scripture given by Inspiration of God, is profitable for Doctrine, for reproof, for correction, for instruction in righteousness. We must therefore endeavour, 
Col. 3.16  that the Word of God may dwell in us plentifully in all wisdom, that we go on to perfection, and not always make our abode only in Fundamentals. In the words of Saint Augustine, we thus call upon all Christians: 
Epist. 222.  Let every one of you gain to himself as much Knowledge of Faith as he can; greater if he desires more, less if less, yet so that he gives not off from his journey, till he attain unto perfection.  
Last of all, I would not have these things which are spoken in general of the doctrinal foundations of the Christian Faith to be so understood, as if this care and duty did not lie upon Doctors, and Pastors to instruct their people in every Doctrine of the Scripture, whereby they may be furthered, and edified in Faith and Piety: but that principally they urge and inculcate these Fundamentals, as of principal moment to Salvation. This was the judgement of Luther in his Preface to the greater Catechism, where he willingly confesseth himself to be a Scholar of the Catechism. 
Tom. 5. p. 645.  Surely great is the unhappiness of Christian people, where by reason of the noise, and over much heat of controversies, they have scarce leave or leisure to hear, or think of the Fundamental, and saving Doctrine of the Scriptures, and not at all to do those deeds most necessarily required by God's Commandments.  
Now as concerning foreign Churches, I deny not, but that other Churches may, and aught to confute their errors, although they contradict not the Foundations of the Christian Faith. 
Nazian. orat. in S. Epiph.  But let their Errors be confuted, and not the Parties erring be traduced, let the matter be handled by Arguments, not by Outcries, by Reasons, not by Railing; nor let them contend about Words, when the divers sound of Syllables may be brought to Spell, and make up the same Sense. To shut up all in a word, we must so dispute of all Points not Fundamental with the Doctors of other Churches, that we keep and preserve our own people safe and sound from their Errors, and not that we may render the others odious, branding them for obstinate Heretics. Seeing it is easy to call any man an Heretic, but not so easy to comprise in a certain regular Definition what makes an Heretic: Yea (if we believe Augustine) it is a matter of very great difficulty,   

CHAP. VI Chap. 6 Of the notes and marks whereby we may know that any Point is not Fundamental.  
WE have shown already that Fundamental 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 add some other signs and tokens, out of which we may safely set down, that any point is not Fundamental, although some urge, and enforce it for Fundamental, and they especially, who have long laboured, and sweat sound in the maintaining of it.  
First therefore, that is not Fundamental, which was never clearly 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 blood of them all, if they had shunned to declare all the Counsel 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 fundamental things was so revealed by the Apostles, that all might behold it. 
Mark. 16.15.  Go ye into all the world and preach the Gospel to every creature: 
Rom. 1.16  For it is the power of God unto Salvation to every one that believeth. We preach Christ, 
Col. 1.28.  warning every man and teaching every man in all wisdom, 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 be Fundamental. 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 Catholic 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 be called Truths of the Christian Doctrine, which he thinks not worthy to be called Truths of the Catholic Faith. For this name he counts peculiarly to belong to those Doctrines which so nearly concern the Faith, that by removing them Faith itself is taken away. 
Lib. i. quest. 17. p. 148.  And Corduba to the same purpose saith, It is no Catholic Truth, nor is the contrary opinion Heresy, unless such a Truth be revealed, and generally propounded to all, to be necessarily believed. Last of all, Bellarmine himself 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 be the first sign, of a Doctrine not Fundamental, that it hath not been delivered by the Apostles to all, publicly, generally and plainly.  
Secondly, that is no Fundamental Point, which was never admitted and held for such in the Primitive Church, succeeding the Apostles, and never recommended to all, by general consent of the Catholic Church. For if any will maintain, that the Catholic Church did ever refuse, or was ignorant of any Fundamental Doctrine, he must by the same reason maintain, 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 Archbishop of Armach, a man of singular Piety, and stored with the commendation for Learning in all kinds. That if at this day, we 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: 
Usher 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 Controversy are universally received in the Christian World, so much truth is contained, as being joined with holy Obedience, may be sufficient to bring a man unto everlasting, Salvation. Which plainly evinceth that these things alone of the common Faith, are those, which rightly are called Fundamental: but as for those points, which we so dear prize, and for love of them clash the Protestant Churches together, because of the right of near 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 Fundamental.  
Thirdly, it is not a Fundamental maxim 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 Skilful in these Arts. Nothing is more usual 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 numerical thing, to be considered under several formal differences, and to rear and raise these touring speculations, on the plain Doctrines of the Christian Faith. If any such matter were Fundamental, or necessary to be known 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 believing, otherwise none but the Philosophers, should obtain blessed happiness. 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? etc. 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 skilful in lofty speculations? Art thou alone meet to receive the Doctrine of Life? Yea, every one of the plain country People is more fit than thyself, 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 plain 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 Fundamental Doctrines, are not to be sought for, in the dark clouds of speculation, but in the plain propositions of the holy Scriptures, to the conceiving whereof, there is more need and use of Faith, than Art; of an obedient Heart, than of a subtle and piercing Wit.  
Fourthly, as all points justly challenging to themselves the Title of Fundamental, are plain and naked, for the manner of their Expression; so ought they to be few, and so framed, that they do not swell to an infinite number, yea, that they grow not into so great a bulk, burdensome to be portable in the memory of God's little ones. Hence Aquinas calls them the First things to be believed, 
2a. 2ae Qu. 2. de Fide. cap. 2.  and special Articles of the Faith. William Paris terms them the Fundatories of Religion. Others style them Radical Truths. But although these first, Fundatory, and Radical Doctrines of the Christian Religion, may beget, and bring forth a great, uncertain, and numerous offspring of Consequences arising from, and following after ●●●m; yet it bears no proportion with reason, that they in themselves, should 〈◊〉 many, or uncertain. When therefore we behold, that to these First credibles of the Divine Essence, and Attributes of the Incomprehensible Trinity, of the Hypostatical Union of two Natures in Christ, of the Cómunication of his Properties, and almost of every Object of Knowledge in Divinity, there is annexed so great a train of several points, as thick Volumes are not able to contain them, it is most certainly sure that the greatest part of them is not Fundamental. All Christians ought to hear the Counsel of Learned Nazianzen, 
Orat. de Modest. observ. in D sp.  Contemplate (saith he) on Divine things, but stay still in the Terms. Speak the Phrases and Language of the Spirit, and if it be possible, nothing else. Do not thou curiously pry, thorough those narrow rifts into the Nature of the Father, the Essence of the only begotten Son, the Glory of the Holy Ghost, and one God in three Persons. Use the words accustomed, the reason of them belongs to those that are Wiser to inquire. Let it satisfy thee that thou hast the Foundation, and let alone to Artificers to build thereupon. Would to God only Artificers would build upon them; would to God they would not mingle their many, and almost infinite superstructures, with the few, and plain Fundamentals, to be embraced with equal affections, and to be received with honour alike. If they endeavour thus to do; yet it becomes all pious and prudent Christians to discern and make a difference betwixt those first, and few things to be believed, immediately revealed by Christ, and his Apostles, and those numberless deductions of Divines, which they, according to their several minds and opinions, seek to thrust, and crowd into the same room with Fundamentals.  
Fiftly, it is no Fundamental point, which though furbished and attired in new terms, is not the same in effect, with the Doctrine expressed in the words of the Holy Scripture. For if the addition of our new coined words, importeth any thing more than what is in the Scripture, this new accession may be allowed for a consequent of the Fundamental Doctrine, but it cannot with this new piece be urged for a direct, downright Fundamental Doctrine. But if the new word, or the addition therein, for matter of the Sense of the Proposition, brings no new thing at all, but so that understanding the Terms, the effect of both appears to be the same, than we acknowledge both to be Fundamental. For the disserence of the expression, altars not the nature of a Fundamental Doctrine, where the essence and meaning of the Proposition, remains the same. What we have said somewhat obscurely, we will make plain by an example.  
Christ is God, and the Son of God.  
This is a Fundamental Point, and so also is this,  
Christ is coessential with God, his eternal Father.  
For although in the latter, there is a new Term, yet it adds no new thing, nor affirms any thing, which will cause the cumberance of a toilsome deduction, to extract it out of the former; but whosoever understandeth the terms of both, presently understands, that they agree so well, as in sense they are the same. For no man of sound sense can have a conceit of divers Gods in the same Essence, or substance. But if the Doctrine or Proposition, decked in foreign Terms and new language, cannot be annexed to a plain and clear Fundamental Article, without a busy and artificial deducing of it, it ought not to be inserted into the Catalogue of Fundamentals. Indeed those which perceive the force of the Consequence, or Deduction, are bound to afford belief to such Consectaries. But they, to whom it doth not sufficiently appear, that such a Proposition followeth from any Fundamental point, they are not bound to embrace it for a tried Truth, much less for such a Doctrine, without which no hope is left to obtain Salvation. To conclude in a word, As often as it is inquired, whether any Doctrine be Fundamental or no; let us not give heed to the clamours of Disputants, But have recourse to those Notes, which now we have reckoned up. If the Doctrines they press on us, be not clearly recommended by the Apostles themselves to the Catholic Church, in the first preaching of the Gospel, if in succeeding Ages they were not Universally received, if they be not suited to the capacity of simple Christians, but only fitted to the brains of Philosophers, and Logicians, if they be too many, and not comprised within certain bounds: Lastly, if expressed in such forms of Speech, that they cannot be reduced to an equivalent sense, with a clear and of all confessed Fundamental Article, sometimes they may be Truths, but they can never be● counted Fundamentals.   

CHAP. Chap. 7 VII. Of the Sum of Fundamental points, contained in the Creed, and Commandments, so fare as we ought to Believe, or Practise.  
MANY of the Papists, and some of ours, when we maintain that the difference betwixt the Reformed Churches, is not about Fundamentals, presently require of us, to bring in a Bill, and set forth an accurate Catalogue of Fundamentals; so that we may say, so many Fundamentals there be of the Christian Faith, neither more nor less. We easily answer the Papists, that it were presumption in Protestants, who confess themselves subject to error, to undertake so hard a Task: let Papists rather address themselves to the Pope of Rome, who alone can speak Oracles, and is said to have all Laws, Humane and Divine, locked up in the Closet of his Breast.  
But if any of our men shall earnestly maintain, that unless this first be done, no Brotherly love, can be renewed betwixt the Protestant Churches, let him try, (which is somewhat more easy) if he can but only reduce the Propositions in Controversy, which he desires should be Fundamental, to a certain and stinted number. If he shrinks to do this, let him not blame the backwardness of others in the same matter. Although it be not hard to show the reasons, why the Fundamental Points, can scarce, or not at all, to be brought to a set number. First of all, that which hinders is this, that according to the divers conceits of divers men, the forms 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 we see to have happened in the very Articles of the Creed, 
Aqu●n. 2. 2. quaest. 1. a●an co●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 Fundamental point. Some restrain this name to those Doctrines alone, which with an express Faith, are to be believed of all Christians to the obtaining of Salvation and eternal life by Christ, and this I profess to be mine opinion. Yet are there some most learned and famous Divines, which term all Propositions Fundamental Doctrines, which they themselves by good, and strong Consequence, infer out of the former Fundamentals, although few or none be found in their neighbouring Churches, who plainly perceive the Truth of these Consequences. Many things deter me from being of this opinion, but this most especially, that this would be a necessary and everlasting cause, of an unnecessary and everlasting Rent betwixt the Churches of Christ. Lastly, there never were, nor will be wanting some, who will require that it may be reckoned amongst the Fundamentals, whatsoever themselves unlearnedly and erroneously dream, that they have digged and drawn out of the Word of God. And these for the most part are those hateful and troublesome Brawlers, who presently give out the Alarm, that the Foundations of Religion are plucked up from the very roots, if any dare shake their imaginary Fundamentals. Whilst the very nature and definition of a Fundamental Doctrine floats in this manner, it is no more impossible to count the waves of the Sea, than it is percisely to define the set, and certain number of Fundamental Doctrines, ebbing and flowing according to men's several opinions.  
But lest I might seem wholly to wave and decline the marking out of Fundamental Doctrines, I will show plainly what was the opinion both of Ancient and Modern Divines in this matter, by public producing of their testimonies.  
As touching things to be believed, all Foundations of the Christian Faith, are comprised in the Apostles Creed, neither shall he, who from his heart professeth that he affordeth belief to all, and every thing therein contained, be deficient in any thing (so fare as concerns things to be believed) 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 think and speak of this Creed.  
Irenaeus saith, That the Church dispersed thorough 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 he showeth that this Faith, doth suffice for the Unity of all Churches together amongst themselves, as the Dutch, Spanish, French, Eastern, Egyptian, Lybian, in a word all Christian Churches. 
Irreformab●●em, lib. de Virgin. velan.  Tertullian calleth this Creed, the one Rule of Faith, sole, , and which need not, or may not be altered, or reform. Hilary tired with the contentions of the Arians, takes breath with this speech: 
Ad Conslat. August.  It is most safe for us to retain the first and sole Evangelicall Faith, Confessed and Understood in our Baptism.  
Augustine calls this Creed the comprehension and Perfection of our Faith▪ 
Tom. 10. the temp Serm. 2. Dom●. in Ramis palmar. pag. 849. & Serm. 131.  adding with all, that it is plain, short, and full; so that the plainness doth provide and take order to help the homeliness of simple Auditors: The shortness easeth the memory, and the fullness compriseth all Doctrine. In another place he calls it the certain rule of Faith, by which Believers may hold the Catholic Truth, and by which they may convince all heretical wickedness. Russinus saith, 
Exposit. in the Creed.  that this Creed may also be called the Trial, or Touchstone; if we meet a man we doubt of, do but examine him by this Creed, and he will presently discover himself, 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 Believers under the one name of Christ, the privy signet of the Creed should distinguish the Faithful from the unbelievers.  
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. quae●. 69. mum 2.  That it might be the Instruction of the Faithful, in one Understanding and Confession of the Truth, and Devotion of Religion, in which the nature of Man is to obtain blessedness. Somewhat after, To instruct in the Faith, was the cause of making the Apostles Creed, for to this purpose was it composed, that the Faithful might be taught in one Faith, to believe all things necessary to Salvation. Aquinas determines, that as touching these first believables, 
2.2. quaest. 2. art. 5. in corp..   are the Articles of the Faith, every one is bound explicitly to believe them; but as concerning other believables, he is bound only implicitly to believe them, and in the Preparation of his mind, that is, having his Heart in readiness to embrace them, when it shall appear to him, that they are contained in the Doctrine of the Faith. Bonaventure saith, 
Sent. l. 3. dist. 25 qu. 1. in conclu. resp●ad 2.  When it is demanded, whether the Doctrine of the Faith be sufficiently contained in the Apostles Creed, we may answer, that if we speak of the Doctrine of Faith, in respect to those things, which therein are most principal and proper, they are sufficiently contained in the Creed. Neither is there any thing to be believed, which may not be reduced to the Articles contained in the Creed, as the principles and stable foundations. I pass other Schoolmen, because it is their general judgement, that the plain and unfolded belief of the Apostles Creed, is enough for Common Christians, for the attaining of Salvation; though a greater measure of Knowledge be required from men of greater Learning. Whence the Master of the Sentences, after he had concluded, 
Sent. lib 3. dist. 25.  That in the time of Grace all things ought to be believed, which are contained in the Creeds; afterwards he addeth, that it is one thing to know only what a Man ought to believe, to obtain eternal lift, and another to know how the same may be maintained, and defended against wicked men opposing it, which Knowledge many Faithful men cannot skill of, and yet they excel most in Faith itself.  
Nor do the modern Papists, differ herein from the Schoolmen. Let the Fathers of Trent speak. 
Session. 3.  The Apostles Creed is that Principle, in which all that profess the Faith of Christ do necessarily agree, and it is that firm and only foundation, against which the gates of Hell shall never prevail. And in the very Catechism of the Council of Trent, this Creed is called, 
Pag. 14.  The short form of the Christian Faith, and Hope, the sum and foundation of Truth, first, and necessarily to be believed of all. Canifius affirms, That the words in the Creed tend to this purpose, that we may have the true Knowledge of God and Heavenly things, which is necessary to every man towards the leading of a godly and happy life, comprised, in brief abridgement. James Baius calls it the rule of the Christian faith, prescribed to all Believers, because by this common Profession of the faith, those of the same household, and brethren, are distinguished from their Enemies.  
Out of which testimonies we gather, that it was the general opinion of Divines, that all Fundamental Doctrines of the Christian Faith, necessary with the necessity of the means to the Salvation of men, were comprehended in the Creed, so that none shall perish, for mere ignorance of God and Christ, who give an explicit Faith to these things. Yet we say not, that besides these few Fundamentals, Christians should make no account of all other Doctrines, which are placed in the Holy Scriptures. Yea all Pastors and Doctors are bound by the necessity of the Precept, to further the perfecting of the Saints, and edifying of the Body of Christ, 
Eph. 4.11, 12.  till we all come into the unity of the Faith, and of the Knowledge of the Son of God, unto a perfect Man. The people themselves also are bound, where ability and opportunity is afforded them, to grow unto the riches of the full assurance of Understanding, 
Col. 2.2.  to the acknowledgement of the Mystery of God, and of the Father, and of Christ. But neither Doctors of Particular Churches, nor Christians living in them, are bound to break off the band of Brotherly Communion with other Churches, which embrace this Sum of the Christian Faith in that sense, wherein the Catholic Church, always received it, and profess themselves enemies to all Heresies that overthrew the same.  
Now as we have set down the Apostles Creed, for the brief of Fundamentals pertaining to the saving Mysteries of Faith, so we acknowledge the Decalogue as the Symbol and Sum of all things to be done, as touching duties due to the worship of God, and offices of Charity which we own to our Neighbour. For we may fitly enough call Fundamental Doctrines, not only those Mysteries of Faith, whose explained Knowledge is altogether necessary to the Salvation of Christians: but also those Doctates of the Divine Law, which if we know not at all, we cannot worship God as we ought to the obtaining of Salvation. In this sense we term the Decalogue the Sum of things to be done, even as we styled the other (of which we have spoken before) the Sum of things to be believed. For the mere speculative Knowledge of the Divine Mysteries, without the practical knowledge of the Divine Mandates, can bring none to blessedness.  
Therefore, 
Luth. Tom. 1. in disp. p. 406. Philip. pag. 436.  the teaching of God's Law in Churches, is plainly necessary, and altogether to be retained, without which Christ cannot be retained. For to this Law not only our corporal life, but also our spiritual life ought to be subjected. Now those things which are propounded in this Law of God are so fundamental, that they cannot be broken without the guilt of death, nor opposed and denied without the stain of Heresy.  
The Fundamentals of the Creed aim at this end, that we may know God and Christ to eternal Life, as either hath revealed himself: The Fundamentals of the Decalogue drive at this; That we may worship both as they have commanded themselves to be worshipped. If any overthrow the Fundamentals of God's worship, he is shut out from Salvation, as much as if he had overturned the Mysteries of Faith. Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived, 
Aquin. quaest. disp. de superb. art. 4.  neither fornicators, nor Idolaters, nor Adulterers, etc. As if the Apostle had said, It is no less damnable to err in these moral, than in speculative principles. For the corruption of ones opinion, about those things which pertain to manners, may make an Heretic, no less than about those things which pertain to Faith, if it be in any Universal Principle of Gods Law. He that believes he may worship many Gods, or adore the true God in an Image made with hands, that is of the opinion that theft or fornication are things lawful, grates upon a Fundamental Doctrine, and runs into a deadly, and dangerous Heresy. For the practical dictate, which is included in every mandate of the Law is a Fundamental truth, and ought equally to be believed as an Article of the Creed, in speculative things. If any man therefore should believe, or teach that our Parents are not to be honoured, or any thing else against a Commandment of God, although he reverenceth his Parents with due honour, or keeps that Commandment himself, yet should he be an Hetetique, and justly to be accused for overturning a Foundation of Faith. Let the Church of Rome, therefore look to it, which boasteth that the Foundations of the Christian Faith hitherto have been preserved chief by her care, whether or no she hath not grossly, and damnably erred in the Fundamentals of the Decalogue; to say nothing of her other errors.  
Now if any will add unto the Fundamental Doctrines of the Creed and Commandments, the Doctrine also of the Sacraments clearly revealed in the Gospel, I am not against it: provided on this condition, that as they shall not all pass for fundamentals, which Divines endeavour to build upon the fundamental Articles of the Creed, but that those only be counted fundamental, which are necessary for all to know and believe to Salvation: So also in the matter of the Sacraments, every thing shall not presently be a Fundamental, which may be disputed about the Sacraments, or gathered by the occasion of the Words which Christ spoke; but whatsoever Christ hath so set down, and established, that it is absolutely necessary to the receiving of Grace and Salvation in the use of the Sacraments. As concerning the Sacrament of Baptism, it is a Fundamental Doctrine, that Christians must be Baptised in the Name of the most Holy Trinity, that they may be grafted into Christ. Now they that believe, and do this, retain the Fundamental doctrine of Baptism, although it may happen that the same men may in their minds conceive some false opinions of Baptism, or mingle some vain and useless rites in the Administration thereof. So in the Sacrament of the Lords Supper, this is a Fundamental Doctrine, That it must be celebrated in bread and wine; that therein the memory of Christ's Passion is ever to be renewed; that Christians in that Sacrament have not only an empty, 
1 Cor. 10.6.  or shadowy representation of Christ crucified, but do truly, really, and savingly partake of the body of Christ. He that believes all things sound, and sufficiently, embraceth the Fundamental Doctrine of this Sacrament, to the sucking of Grace out of it; Although those difficult questions tossed and tumbled betwixt Divines, about the manner of the Presence and eating of Christ, never came into his head, much less did he give his consent to one side, or other.  
To this threefold kind of Fundamentals; Whereof the first is seen in the Creed: The second, in the Commandments: The third, in the Sacraments of Baptism, and the Lords Supper: We may add a fourth, contained in the Lord's Prayer. For seeing, invocation or Prayer is a duty belonging to the worship of God, absolutely necessary for the obtaining of Grace, and Salvation, it must needs have certain fundamentals, which being unknown, or slighted, it becomes of no moment, but is effectual if they be retained and observed. This is a fundamental point: God alone is to be invoked by Religious Prayer, he is to be called upon through his Son our Mediator, trusting on whom we call him Our Father: He is to be Prayed unto for all good things we want; but chief for Grace, Pardon, and Glory, which we most stand in need of. Lastly, he is to be prayed unto in Faith, Charity, and a good Conscience. He that contradicts these things is a flat Heretic, and perverts the fundamentals in the duty of Prayer.  
That these four things, which we have touched are alone to be accounted Fundamentals of the Christian Religion, seems to me plainly to appear out of the practice of the Apostles themselves and Primitive Church, well known unto all. For they have judged no particular Church to have cast away the Fundamental points of saving Faith, or to have fallen off from the Communion of the Catholic Church, who holily profess the faith in the Creed, and obedience to the Commandments, who administered the Sacraments according to Christ's Institution, and called upon God in the Name of Christ. For they conceived them to deserve an admonition for their errors of lighter moment, but would therefore cut off no particular Churches, Chap. 8 called by the Name of Christ, from the body of the Catholic Church.   

CHAP. VIII. That Brotherly Communion is to be kept betwixt the Protestant Churches, is proved by Reasons drawn from the Communion which they have in Jesus Christ, the only Personal Foundation.  
FORASMUCH as this one thing is the greatest hindrance of settling agreement betwixt Protestant Churches, that some learned and godly men conceive that such a Brotherly agreement and Communion is altogether unlawful, we to our ability shall endeavour to show, that this Communion of particular Churches amongst themselves, is not only lawful, but acceptable to God, and necessary to themselves. For the proving whereof, long since we have laid our foundations, in those things, which were largely discussed, concerning the personal Foundation and the foundations Ministerial, and Doctrinal.  
This one thing remains, that we call our Reasons, which are scattered and dispersed through this whole discourse, to come in to their colours, that they may present themselves at one view. We will begin (as it is fit) from those Reasons, which flow from the consideration of that one foundation Jesus Christ, our Saviour, to whom all dostick, and from whom all Good, Temporal, Spiritual, and Eternal, is derived to all Reformed Churches.  
With those Churches it is fitting to retain Brotherly Communion, Reason. 1 which we will not deny but that they retain Conjunction and Communion with Christ, the Head and Foundation of the holy Catholic Church: Yea, except we will yield and confess ourselves to be estranged from the body of Christ, we cannot but be their Brethren, who are esteemed to hold brotherly Communion with Christ our elder Brother. For the band of holy Brotherhood betwixt the Churches themselves, cannot be broken at men's pleasures, except they be also broken betwixt them and Christ, who is the head of all Churches. If the Saxon count the Helvetian or Helvetian the Saxon Churches, so alienated, and torn asunder from Christ, by their errors, that they are neither founded in Christ, nor by Christ the Elder Brother, taken into the brotherly society of fellow-members, than they may pretend some reason, why they renounce communion with them. But if in no wise they dare affirm this, we cannot have just cause to disclaim Brotherly Communion with those, whom Christ himself blusheth not to own, and call his Brethren. 
August. Epist. 162.  It was the peevish frowardness of the Donatists, neither to receive from other Churches any letters importing a Communion, nor to acknowledge any right of Brotherhood with them. But in the mean time what did the Orthodox Churches? Out of Augustine we may learn it, in whom we read, That the Donatists angry for this thing, 
Contra Donat. post. Coll. cap. 35  were notwithstanding by the Orthodox acknowledged for Brethren. The same also appears out of Optatus Milevitanus, who thought, That the name of Brotherhood was not to be denied unto them, Yea, 
De schism. Donat. lib. 1. in initio, lib 4. in initio.  thought it an impious act to suppress, or conceal the name of Brethren. Either therefore it must be justified, that some Protestant Churches have lost their conjunction with Christ the Foundation of the Church, and forfeited their Brotherly Communion with Christ their Elder Brother, or else we must not departed from Brotherly Society with them.  
In the second place we argue from most certain Signs and Marks, 
2. Reason.  whence we may and aught to be persuaded, that this or that Church, is conjoined to Christ the corner stone; for from the same notes we may conclude, that other Churches are bound and obliged, not to separate themselves from the same. They therefore which want not the knowledge of God and Christ, necessary to eternal life, who have true Faith, true Repentance, and true Endeavour after a New life, and holy obedience, to such we ought to grant, that they enjoy a saving conjunction with Christ their foundation. But none (for aught I know) as yet is found, which hath given this bloody Sentence, That in this or that Protestant Church there is not so much knowledge of God, and Christ, as sufficeth to Salvation; That there is not in it, the ordinary Justification of Christians by Faith; That there is not the earnest exercise of Repentance, and endeavour after New Life. But if all these things agree to all Protestant Churches, it is manifest that they remain conjoined with their Head and Foundation; not less manifest, that they have inward Brotherly Communion and aught to have outward with all the members of Christ, 
Rom. 12.5  For we being many are one body with Christ, and every one, one another's members. From the connexion with this foundation depends and follows of necessity the connection and communion, betwixt several 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 appear. Therefore the Churches of Saxony are bound to presume, that those of Switzerland do adhere to Christ their foundation, till they can prove it to be 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 Proof 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 Baptism? Who duly worship, one God and Father of all, who is above all? Either these things ought to suffice, that Churches be careful to keep betwixt them, the unity of the Spirit, in the bond of Peace, 
Eph. 4.3.  or Paul the Apostle knew not, what might avail 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 Christ's body in the Eucharist, in the manner of the eating of it, in the Communication of Christ's properties, and in many other heads of Knowledge in Divinity; I would ask of him but this one thing (for here is no place to dispute of these matters) whether he conceives these errors 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 Baptism, the same God and Father, of whom the Apostle speaketh? If he dare not affirm this, the Churches may object to those, who deny to entertain 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 still proceed to distract, and rend asunder those Churches, which are conjoined in this personal 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 errors of particular persons. For the Apostles did never so much as offer this, they never divided asunder or clashed together whole Churches, which did stick to Christ the foundation of man's salvation, taking advantage of the occasion or pretence of their errors whatsoever. It is well known that there were divers errors brought into the Churches of Corinth and Galatia, it is well known that they were maintained of great men and of great account; and yet Paul never went about to persuade the purer and sounder Churches of the Ephesians, Philippians and Collossians, not to retain 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 lawful for us, to approve and allow those errors which are scattered in other Churches, but it is ever lawful for us, to profess Brotherly communion with the Congregations of particular Churches, whilst they profess and retain saving union with Christ the Foundation of the Catholic Church. Even as the good ought not otherwise to be separated from the evil 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 & .  To desire by the gulf of wicked Schisms, to part the good from the bad, is rather the rashness of men, which be mad, than the strictness of those, which are diligent, saith Augustin. Now we say, It savours more of rashness, than care of the truth, by wicked Schisms, to desire to part the not erring Churches, from those which be erroneous. Piety commands us to departed from those heretics, who overturn the very Foundation, because this is necessary. But Charity forbids us, by unjust dissensions to start asunder from those erring Churches, who stick to the foundation, because this is Schismatical.  
Betwixt particular Churches all those offices should be performed, Reason. 5 which tend to the mutual edification, and nothing to the destruction of the body of Christ. I confess it partaines to edification, for us to show wand'ring Churches their errors; but I maintain it tends to their destruction, that those Churches which we confess remain conjoined to the very foundation, we should disjoin them for any errors they defend. For it was never heard spoken, that one Church brought bacl another into the way of truth, or joined it closer to Christ by raylings, revile, curse, and renouncing of Brotherly Communion. The counsels must be more mild, and plasters more lenitive, which must be applied to the healing of an erroneous, and settling of a shaken Church. As for these intentions and decrees of separation and breaking off Communion, they have not only hither to been vain and useless, but also mischievous, and much more forcible to the disturbing, than building up of the Churches. If therefore any Church be not as yet plucked asunder from its Foundation, it belongs to the neighbouring Churches to restore such a one in the Spirit of meekness, 
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 Eternal life, aught to be founded and rooted in mutual 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 itself, doth not wholly detest this, to make an endless Schism, and rend 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 Ishmael. For who will say that there is not brotherly hatred in a Schism, when there is no other Original and obstinate persisting in a Schism but brotherly hatred? Most sure it is that the proper duties of Charity cannot appear, and show themselves in these differences of the Protestant Churches. I appeal to the Apostle himself for my witness, Rom. 12.9, 10, 11, 
joh. 13.35 1 joh. 3.14. 1 Cor. 13.1, 2.  etc. 1 Cor. 13.5, 6, 7, etc. If we grant those Churches which we conceive somewhat to err in the Faith, yet to be sanctified and preserved in Christ, the foundation of the Church, our Faith though something the sounder, Chap. 9 will little avail us, 
August. de Bapt. contr. Denat. lib. 1 cap. 8.  if our Charity be wanting towards all the Saints: For, saving Faith cannot be, unless conjoined with Charity or Brotherly love, as the Scriptures, every where do witness. For what shall a man's sound Faith profit him, where the soundness of his Charity is baned with the deadly wound of Schism.   

CHAP. IX. That Brotherly Communion betwixt the Protestant Churches, is not to be broken off, for their divers opinions about questions in Controversy, is proved by Arguments, drawn from the want of lawful power in Ministers to cause such a breach or dissolution.  
NONE can be ignorant, but that at the first, the very Doctors and Ministers of the Churches were the chief, yea the sole Authors of this Separation, which we so desire may be taken away. For it is not to be doubted, but they alone are the hindrance, why the Reformed Churches, though by woeful experience, they have found the numberless discommodities of this long lasting dissension, yet they will not amongst themselves renew the Charter of their Brotherly Communion. For if it seemed good to their Doctors, to give each to other the right hands of brotherly fellowship, in this self same hour we should see the Churches mutually embracing one another. Therefore let us see whether they have done, or now do rightly, who either have persuaded, that the bands of Brotherly Communion betwixt the Protestant Churches should be broken, or earnestly maintain, that for the present they ought not to be renewed again. We are of the contrary opinion, being induced thereunto by these Arguments.  
It is not in the power of the Ministers of any particular Church, Reas. 1 to separate, or cut off another particular Church, from the brotherly Communion, which it hath with the Catholic; therefore neither from that which it hath with any part of the Catholic Church, and by the same reason, not from the brotherly Communion which it ought to have with itself, unless she will confess herself to be no part of the Catholic Church. The truth of the Antecedent seems therefore plain to me, because all just and lawful separation of every member from its body Catholic, aught to lean, and rely on the authority of the Catholic Church: for one member hath not this judiciary power over another. It is a known Rule of Lawyers, A sentence given by him that is not his Judge, is void in Law: But particular Churches are not the Judges of private persons living in foreign churches; how much less than over the Churches themselves? If therefore any Church should pronounce another to be disjointed from the Communion with the Catholic, Her sentence were to be slighted, and contemned, as of a Judge that presumed to make laws out of the bounds of his own Jurisdiction. But perchance, they who easily grant the Antecedent of our Argument, will yet doubt of the Consequent, and set down, that one part of the Catholic Church may cast off another part thereof (that is, one particular Church, may separate another particular Church) from Brotherly Communion with herself, by the power of her own private sentence and authority. I deny, that any particular Church, hath any lawful power to dissolve Christian Brotherhood with any other, except so fare forth as the separation rely on the Authority of the Catholic Church, which one clasps and contains within her embraces the Churches of all Nations. Now this separation relies on this authority, so often as it is made for those points which are so established by the judgement of the Catholic Church, that they are to be counted shut out from the communion of faithful Christians, who are known to oppose or deny them. Trusting on this authority, we justly deny brotherly Communion to those Churches, which falsely, and equivocally are entitled with the name of Christ, who with joy and jeering, hisse out the Divinity of Christ; Who carp at the mystery of the Trinity, which is to be adored, or with sacrilegious boldness overthrow any foundation of the Christian Faith; For all these things have been passed for things judged on, and that by the well known and famous authority of the Apostolic and Catholic Church. But this separation is not made rightly, nor according to the custom of the Catholic Church, as often as one particular Church, shall deny Brotherly Communion to another, for dissenting from them in questions newly risen, and never determined on one side or other, by the authority of the Catholic Church, as points of the Catholic Faith. For no Church can at its own pleasure break off the Band of Brotherly Communion, by which all the members of the Catholic Church are coupled together, with any particular Church, but that with the self same Deed, she divides herself from the body of the Catholic Church, in which those members can have no being, which have lost their due jointing and Union with their fellow members. We will conclude this argument with the Testimony of Augustine, who every where teacheth, 
Tom. 3. the side ad Petr. Diac. cap. 43.  that this Separation of the good from the evil, being within the Catholic Church is unlawful, and they which endeavour, to pluck other members from the jointing of the body; do rather separate themselves from the Unity of Christ. 
Tom. 4. the side & oper. cap. 4 & 5.  Lastly, it nothing hurteth, or hindereth those that are good, that they abide still in Unity and participation of the Sacraments with those, whose Deeds they disallow, Neither with those, whose opinions they cannot approve. For, if we will believe the same Augustine, they cannot be excused of unlawful presumption, who too much loving their own judgement, arrive at such an height of boldness, as to cut off Communion with others. 
Tom. 7. de Bant. contra Don.  For they neither aught, nor can be cut off from communion with particular Churches, which remain conjoined with the Catholic Church.  
Particular Churches ought not in our age, Reas. 2 to challenge that to themselves, which none ever durst to do in the time of the Apostles; The Ministers of the Churches ought not to urge that, which the Apostles themselves durst never persuade to be done: But that one particular Church should renounce all Brotherly communion with another, is a thing altogether unheard off, & wholly swerving from the prudence, and practice of the Apostles. Amongst the seven Churches, to which S. John wrote; 
Revel. 2.3.  It is plain there were some infected with errors: 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 persuaded each of them to amend their own faults and errors, but gave counsel to none on the pretence of vices, & errors to start a sunder from other. For as in the natural body, the parts which are well in health and strength, endeavour to cure, not to cut off those that are sick and weak: so in the Mystical body of the Catholic Church, if any be more pure, and sound than others, they are bound (as much as lies in their power) to heal 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 Ministry; 
Decret. 6. the sent. Exc.  but much less on the whole body of a Church, which in no wise is subordinate unto them. For as the Laws forbidden to Excommunicate a Society, or Corporation, because it may happen, that then those that are innocent may be entangled in that censure: so right and religion forbids to exclude whole Churches from the Communion of the faithful, 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 Ministerial 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 dissuade from, is not the Excommunication of an whole commonalty, such as the Laws respect, and take notice of; I confess there is some difference betwixt these two; yet I deny it to be of so great moment, that it should make that lawful in the one case, which is not lawful in the other. Indeed Excommunication, properly so called, is the act of a lawful Judge, which passeth and layeth hold on those, which are subject unto him, and bindeth them, though against their own wills: But this renouncing of brotherly communion, whereof we speak, 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, disdains not to bestow upon them. Ministers therefore of Churches ought not so much as to think, 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 appear, that they are stained with so heinous sins, or wrapped in so mischievous errors, as that by good right, they may and aught to be driven and banished from the communion with all the Faithful.  
The Ministers of particular Churches, Reas. 3 (put case of Saxony or Switzerland) ought not to deal harder with their Christian Brethren of other Churches, in granting or refusing communion with them, than they deal with their own. 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 own to a strike account, what they conceive of the Articles in controversy, and to what Doctors they stick therein, but esteem it sufficient, to the right of communion, if together with us they hold and profess the Fundamental Doctines of Christianity, comprised in the Catechism, and adhere unto Christ. We should use the same moderation, and equal dealing towards foreign Churches, especially to the very body of Churches, which for the most part, is made up of simple and unskilful Christians, for whom it is not needful, that they should have any intercourse with controversal Divinity. Therefore those Protestant Churches seem not to do well, which detest any fellowship, with others, and profess 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 foreign Churches therein do hold and maintain. But this we may know surely out of their Doctor's writings, that those gross errors, 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 appears neither necessary, nor just enough.  
The Doctors of any Church cannot bring in such a Separation, Reas. 4 which shall restrain 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 Christ's inheritance is limited with the same bounds, wherewith the Brotherhood of Christians is limited, and is crowded into the same straits, whereinto we thrust this brotherly fellowship. If therefore we acknowledge no Ecclesiastical communion, and Christian brotherhood with those Churches, which think otherwise than ourselves, it is manifest, that we call home, and confine the Church of Christ's, which consisteth of numberless Churches, only to our own side. For if any Protestant Church profess itself, 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 Greek 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 pass, that they which think themselves to have no brotherly communion, save only with their partners in opinions, must say, Christ's 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 Catholic Church ever disallowed in the Donatists, and which Augustine, and Optatus Milevitanus do demonstrate to be 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 Country: 
Aug. Epist. 150, & 161. and Epist. 162, 163, 164. & Tom. 7. de unitate, Ec. cap. 13. & 16.  and he saith, it is an unwise part to go about to condemn the Communion of the whole world. He showeth moreover, That for the good of Unity, we must bear with some things we approve not at all; and that the known bad, prejudice not the Good in the Church, if either they want power to forbid, and drive them from the Communion; or if some reason hinder, for the preserving of Peace. In a word, he avoucheth, That the Donatists, who would acknowledge no Brethren besides those on their own part, did erect an altar of sacrilegious dissension, against the whole world. Thus fare Augustine. Also Optatus fights fiercely against this manner of restraining Brotherly Communion; He saith, 
a Lib. 1. in mitio.  That the Donatists were owned of the Orthodox for Brethren. He saith that 
b Lib. 2. prope ab initio.  They, by this their restrained Brotherhood, suffer not the Son of God to possess the Inheritance promised unto him by his Father; but do place the Church where they please, and where they please not, there again do banish it out. He saith, 
c Lib. 3. init.  That the very name of Brotherhood, however odious to the Donatists, is notwithstanding necessary for the Orthodox to use towards the Donatists themselves. He saith, 
d Lib. 6.  That those follow Gods Will, and Commandments, who loving Peace, hold Communion with the Church, in the whole world. Lastly he saith, 
e Lib. 7.  That this Separation of some Brethren from others, which the Donatists defend, was displeasing to God. To finish our fourth Reason, although I persuade myself, that there is none of the Protestant Churches, which abhor from Brotherly Communion with others, with as high a strain of Pride, and malignity of mind, wherewith the Donatists' detested communion with others, yet I ingenuously profess, that I understand not how they can clear and wind themselves off, who retain not Brotherly Communion with other Churches, but endeavour to confine the Privileges of Christian Brotherhood only within the bounds of their own Churches.  
No particular Church, Reas. 5 holds itself bound to break off, and renounce brotherhood with another Church, for the vices of men living therein, though known, dispersed, and reigning. Seeing we all know, Gluttony reigns in one place, Drunkenness in another, Lust in a third; and these national vices, are no less known to us, than their Opinions: If therefore for these heinous offences in life, which reign in many, we take not occasion to dissolve our tye of brotherhood with whole Churches, neither ought we to do it, for the errors of the Understanding, which are of less guilt in the sight of God, and often stretch not to the whole Body of Christian people. 
1 Cor. 5.11 2 Thes. 3.6.  If we will make use of the Apostle for our Counsellor, we should departed from the company of other Christians rather for their wickedness, than for their ignorance, yet for neither enjoineth he Churches to separate from Churches, but only private persons to withdraw from the company of private persons. Yea, it is unlawful for the Heresy of few or many Doctors, ruling in particular Churches, to cast off any whole Christian Church, and separate it from Brotherly Communion with us. A man that is an Heretic, after the first and second admonition, reject: 
Titus 3.10.  knowing that he that is such, is subverted, and sinneth, being condemned of himself, saith the Apostle. It is lawful to exclude a single man from the communion of other Christians, for a damnable Heresy, 
See Aug. Epist. 162, & tom. 6. the util. cred. cap. 1.  wherein he is condemned by his own judgement, or convicted of obstinacy: but it is not lawful, for an error into which he is trained in, by the deceit and subtlety of others, and which he defendeth not, with any wilful stomach, but only being deceived with an imagination, and conceit of Truth and Piety. But no Protestant Church can separate or banish any other whole Protestant Church (for example, the English or French) from Brotherly Communion with it, either for faults in life, or errors in Doctrine. The reason is at hand; Because it cannot be proved, that that whole Church hath fallen into a damnable heresy; because the obstinacy of a whole Church in an error whatsoever, can neither be demonstrated to foreign churches, nor aught to be presumed of them; Lastly, because we have no command from God, nor Admonition from the Apostles, to break the bond of Brotherhood betwixt whole Churches. If any here should ask, why the Doctors of the Churches, who never persuaded their People to disjoint themselves from the Brotherly Communion with other Churches, for the gross, and enormous vices every where reigning amongst Christians, should so vehemently persuade, that this must be done, because of the Errors they conceive them to be fallen into; Let him receive this answer; That this cometh thence to pass, because we more affect the praise of knowledge, than of holiness, and take it in worse part from them who oppose our Dictates, which are doubtful, than from them that break and violate the plain and open Commandments of God. If the matter were otherwise, we might easily perceive, that it was no more lawful to break off Brotherhood, which is betwixt particular Churches for their errors in Doctrine, than for the sins of Life, which we behold generally and openly to reign amongst them. Chap. 10 Therefore we must beware of the errors of others: but in no case must separate from those Christian Churches wherein they are predominant, whether they belong to life, or to doctrine; because for the doing of such an Act, there is no lawful power in the Ministers of any particular Church.   

CHAP. X. That Brotherly Communion is not to he broken betwixt the Protestants, is shown by the nature, and quality of those points whereunto they contend.  
THis, as it seems to me, must be premised in the first place, That the Bands of Brotherly Communion ought not to be dissolved betwixt Christian Churches, for all discords of Opinions; but only for the opposing or denying of Fundamental doctrines. For it seems to be confessed amongst all Protestants, that this separation is not to be made for every straw of Erroneous opinions. For hence it is, that when they desire to maintain, that this Jointing of Churches was concluded on good ground, together herewith they always commenced this suit; That they have made a discession, or departed from some Foundation of the Catholic Faith: For unless this appear to be done, not of this, or that Doctor in the Church, but of the Church itself, as it is considered under the respect of a Body compacted, or conjoined together, it ought not to avail to the parting of one Protestant Church from another.  
But in this place, it will not be unseasonable to advise in a few words, that the actual exercise of outward Communion with some particular 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 public service of God, or should command, or compel us to acknowledge, or receive any doctrines repugnant to Scriptures, or Godly men's consciences. Yet in the mean 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, we are to afford to the same all offices of brotherly Charity; although our Actual, 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 Fundamental points, from those which are not Fundamental, we will endeavour to show, that those things are not Fundamental, about which hitherto there hath been such strife, with so great heat of men's minds, betwixt Protestants.  
Those points only are to be owned for Fundamental, Reas. 1 which being overthrown, or not at all believed, no congregation of men can worship God so, as to obtain from him Pardon, Grace, and Glory: But no point controverted is of this nature: Therefore not Fundamental. None will call our Major Proposition into question, because it is clear, that those who start asunder from the very foundations of saving Faith, are not capable of those benefits which are promised to the Faithful alone. As touching the Minor; If any dare affirm, 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 Church's sin against verity. Yea I dare add this, if any converse, or persisteth in this error alone, he more shakes the foundation of the Protestant Truth, than those, whom he rashly chargeth to have violated the foundation, for other errors whatsoever, in controversal 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 diversely 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 affirm thereof; This Proposition was maintained by the Apostles, was received of the Universal Church amongst the Articles of Catholic, and saving Faith, I yield up the bucklers, and grant the cause, I will call it a Fundamental 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 do this; none ought to call that a fundamental Doctrine, which himself defends; or to challenge the Divines of other Churches, being of another opinion, of overthrowing the Foundation, much less for this cause to deny the Rites of brotherly communion to whole Churches.  
The affirming of Fundamental Doctrines is so clearly set down in the holy Scriptures, Reas. 3 that none of the unlearned, much less of the learned can fall into the contrary damned opinions, except they be very negligent in learning the Catholic Faith; or such as will not learn the Faith itself, which is manifest in the Scriptures; which is truly observed of Augustine. 
De Ago Christi, 6.28  But it is plain to all, that in these Doctrines, whereabout Protestant Churches descent, that, at the least on the one side numberless Christians are deceived, and they men godly, pious, and most desirous of the Truth, yea many Divines of the first rank, 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 Antitrinitarians daily do search the Scriptures, and yet nevertheless persist in the obstinate denial of a Fundamental Article; for they are not only negligent in learning the Catholic Faith, and drawing it out of holy Scriptures, but also they are wilfully contemptuous in opposing the Catholic Faith, and furiously bold in recalling the manifest Doctrine of the Scripture, to the account of their doting 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, etc. But none can pass the same sentence upon those Christians which adhere, either to the Saxon, or Helvetian Churches: None therefore ought to set down, that those Doctrines are Fundamental, 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 Fundamental point which Reas. 4 cannot otherwise be extracted or deduced out of the Scriptures, than by the hard, and long paths of controversies, always untraceable to simple Christians, sometimes scarce, sometimes not at all evident, even to the learned themselves. Such are all those things which are in controversy, betwixt Protestant Churches: whose connexion with the Foundations of the Catholic 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 plain people ignorant of the art of Logic, oftentimes give a blind assent to their Doctors, being themselves in the mean time altogether uncertain 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 fundamentall, that is, absolutely necessary for every Christian to be known and believed for the obtaining of eternal life. For even as they may enjoy the light and benefit of the Sun, who cannot perceive the Mathematical demonstrations of the bigness, and motions thereof, so those may enjoy the light, and benefit of fundamental Doctrines, to Salvation, who cannot behold the Theological inferences, and deductions drawn out of them. Therefore they are not Fundamentals, but things rightly deduced in some men's Judgements, from the Fundamentals, which are so much urged to be believed 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 Fundamental points, that all Christians, as well learned, as unlearned, should be wholly uncertain, and ignorant, what, and of what kind those be which are adjudged properly to belong to the Foundation of Religion, & Catholic Faith. But if we should let the matter run on so long, till all the controverted Problems betwixt Protestants be counted Fundamental, long since they have grown to too numerous, hereafter they may grow to an almost numberless multitude. For this solemn course and practice is observed of many, that what they themselves have added to any Fundamental Axiom, as over weight, and what they believe to be a consequence of the same, this they presently require of all, to be counted in the number of Fundamentals. If we grant to any particular Churches, or to their Doctors, this power of creating and multiplying Fundamentals; all hope is passed of the certainty of the Catholic Faith, all hope is gone of the Brotherly communion of the Catholic Church. The mad error of the Church of Rome may confirm 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  certainty of the Catholic Faith, and the Union of the Catholic Church, so much desired of all; we ought not therefore to mingle controversies lately born betwixt us, with the foundations of Catholic Faith, which are few, and published by the preaching of the Apostles, through the Christian world, and received by the joint consent of Christians.  
In the last place, that these things whereabout we contend, Reas. 6 were never counted in the number of Fundamentals, plainly appears 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 solemn a confession, would have omitted any Fundamental Doctrine of the Christian Faith without the knowledge and belief, whereof, Salvation could not be attained by Christ Jesus. But in this confession, none of those points do appear, 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 Blood of Christ in the Lord's 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 find 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 Schism 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 straightened 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 error is not to be born with; who, what ever they find in their confessions, will have it counted so fundamental, that they fear not to rank those foreign Churches, which in all, and every thing, will not admit the same to be the Rule of saving Faith, among damned Heretics, 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 controversy; we 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 subtle brains, or (if they have any solidity in them) to the true inferences of the more skilful Divines, out of well grounded Propositions: But those things, which in this manner are built upon the foundation, are not to be made equal with the fundamentals themselves; nor are they to be accounted to err in fundamentals, which swarve somewhat herein, from the right line of Truth.   

CHAP. XI. Chap. 11 That there is no Controversy betwixt Protestants about Fundamentals, is shown by instancing in three particular questions, which are conceived before all other of greatest moment to the disjointing of Churches.  
BEFORE we enter into this dispute, we must premise this firm, and unmoveable rule; That Christian Churches are not to be disjointed, which agree in all things necessary to be known, or done to the Salvation of Christian men. For no Authority lies in one particular Church, to make enquiry into others, or office to compel other particular Churches, to the rule of their own confessions; or power to dissolve the bands of brotherly Unity, betwixt their own and other Churches whatsoever, which consent in the same common Faith, that is, in fundamentals, and the saving Articles of the Christian Religion. Let us see therefore, whether the Protestants agree so fare forth, and let us take example only from those three controversies; Of the Presence of the Body and blood 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 be 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 minds, the brotherly Communion between Churches being no whit broken or torn a pieces.  
We will begin from that, which gave beginning to all the rest, namely from the Presence of the Body of Christ in the Lord's Supper, and the eating of the same.  
First of all, nothing can be conceived fundamental, which is not by joint consent, admitted by, or received on both sides. This is Fundamental, That the Body and Blood 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 withal they receive not the Flesh and Blood of Christ to the Salvation of their Souls. 
Hospin ad annum 1544. p. 191  Of this there is no dissension. 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, We all confess 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 be truly given, and received. I pass by the rest, because no Protestant Church can be named, which professeth not with the Eucharist, the true Presence of the Body and Blood of Christ, although it acknowledgeth the very manner of the Presence to be Supernatural, and plainly divine; And sets down, that the same doth consist not in any Physical touch or contact, but in a lively influence, and mystical Union, and that most real and near. It is a Fundamental point, That the Bread and Wine were the means ordained by Christ, by which those which duly eat this bread being consecrated, and drink this wine, eat the lively Flesh of Christ, and drink his saving blood to the Salvation of their souls. The agreement of all Protestants in this point, is so well known, we need not take pains to prove it; It is a Fundamental, That Bread and Wine are present in the Supper, and are eaten, and drunk in a local, natural, sensible manner; but that Christ's Flesh and Blood are present, and partaken of in a Divine admirable manner, and not to be searched out. So James Andrew's, 
Col. Momp. p. 17. 18.  Concerning the manner, we can only say this; That it is Supernatural, and imcomprehensible to humane reason; and therefore there is no disputing thereof. A little after; 
Pag. 25. in not is marg.  The manner is heavenly, supernatural, insomuch as it is wholly spiritual. And as the Church is a mystical body with Christ, so also this receiving is done in a Mystery: In the Conference lately had at Lipsigh, the Saxons did grant, That the manner of the receiving, which they defended to be done by virtue of the Elements, was notwithstanding heavenly, supernatural, and known to God alone. None is ignorant, that Calvin, Bucer, and all the rest were in the same opinion, 
Col. Mompelg. p. 66.  Beza saith expressly, The manner of the Receiving, is a Mystery to be believed, which exceedeth the capacity of man's wit, and understanding. Hitherto the Doctors and Churches well agree amongst themselves.  
Secondly, nothing can be conceived contrary to the Fundamental doctrine of this Sacrament, which is not rejected, and damned of all Protestant Churches: they are point blank against all erroenous doctrines of the bare representation of the Body and Blood of Christ, parted from the true and real exhibiting of him, of the prodigious Transubstantiation of the bread and wine into the body and blood of Christ, the Accidents only remaining safe without a Subject; Of the Local and natural presence of the Body and Blood of Christ in the Lord's Supper; Of the Local Consubstantiation, Coexistency, or Inexistency of the Body and blood of Christ, with the earthly Elements, or in the same. These, and if there be any other, which oppose, or fight against the very nature of a Sacrament, and the truth of the Body of Christ, are condemned by the common assent, not only of the Helvetian, but Lutheran Churches. 
Col. Mompel. p. 16.  Let James Andrew's speak for all the rest; We do not determine a Physical or Local presence of the Body and blood of Christ, in the holy Supper. These words Substantially, 
pag. 183.  Corporally, Really, Orally, signify nothing else to us, but the true presence, and eating of the Body and Blood of Christ. We reject all Physical Consubstantiation, whether it be visible, or invisible, and only teach such a Conjunction as is Sacramental. The same was the opinion of the Saxons in the conference at Lipsigh, to which these of Brandenburg and Hessland did subscribe.  
Thirdly, nothing remaineth undecided in this Controversy, which can be called a Fundamental point, or for which the Brotherly Communion of Churches cannot be established. For that word Orally, which is used of the Saxons, and is disallowed of other Churches, is so used of these, that they bring in no Fundamental error, and is so rejected of those, that they overthrew no fundamental Doctrine. For they that defend the Oral eating, as well of the Body of Christ, as of the bread, notwithstanding deny such a Presence of the Body of Christ, as is Local to men's mouths, without which an Oral eating cannot properly be performed. For that body cannot be eaten with the mouth, betwixt which and men's mouths there is granted a great distance of place; That cannot be eaten with the mouth of the Body, which is so present to the place of the mouth, that it is not locally present to the mouth. When therefore they allow of such a distance, and give such a Location to the Body of Christ, it is plain, that they pass and transfer the Oral eating, which is truly, and properly affirmed of the bread alone, by a new, and figurative manner of speech, to the Flesh of Christ locally remaining in the Heavens, and not locally present to the mouths of men. Moreover, when they remove from this Oral eating, all champing and chewing of the body of Christ, the letting down of the thing chewed into the stomach, the increasing and nourishing of the body of man by this flesh thus chewed, it is evident, however they think fit to retain this form of speech, yet they mean nothing by this Oral eating, that is joined with the Capernaites, rending of the Flesh of Christ with their teeth, or agreeable with the signification of the words, as they sound to men's ears in the Latin. They only seem to desire to affirm this; That this Oral eating, which truly, properly, usually, and immediately, is affirmed of the eating of the Bread, may, by the force of the consecrated bread coming between, by a new, unusual, mystical, and plainly heavenly signification of Oral eating, be fitted, and applied to the Flesh of Christ. Now as touching those who on the other side contend, That the eating of the Flesh of Christ, is not to be called an Oral eating, but rather a Mental, Spiritual, or Personal; because the Person eating the bread with his mouth, with his mind together eats the true and lively flesh of Christ: Yet they deny not, but that the visible bread is the Instrument, or means appointed by Christ, which the person useth to the cating of the Invisible bread; but they think, that the eating of that thing is properly called Oral, which may be done by the Teeth, and instruments in the mouth: but that the eating of that thing cannot be called Oral, which is neither locally present to the mouth neither, if it were present, could it be subject to any Act of man's mouth, because of the Glorious, and impassable nature which it hath. Betwixt these Opinions, I see some contrariety about the propriety of words, and phrase of speech, but of the main, and of the Truth of the Catholic Faith, either none at all, or at least so little, that notwithstanding, there may be place for the establishing of Brotherly Communion betwixt the Churches. This of the first Controversy; we pass to the Second.  

Of the Person of Christ, and Communication of his Properties.  
IT is easy to show out of their Writings, who have handled this Controversy, that there is a full Consent betwixt Reformed Churches, concerning Fundamentals, and that the whole Bickering is either about certain manners of speech, which are not founded in the Scriptures themselves, or about consequences, which some affirm, others deny, that they can be rightly inferred out of the Scriptures; mean time the Fundamentals, being safe on both sides, although all error be not excluded about things not Fundamental. The truth of this Assertion will appear:  
First, if with a sincere and prudent Judgement we ponder all those things, in which those who wrangle about other matters, yet acknowledge there is one Consent and Harmony of all Protestant Churches. 
Pag. 18.  James Andrews reckons up seven Propositions, of all which he confesseth there is no Controversy betwixt the Churches. 
Pag. 20.  Also Beza recites certain heads of doctrine, of the Person of Christ, and Communication of his Properties, in all which, it is evident, That all Protestant Divines do Consent. Not many years since the Conference at Lipsigh, 
Pag. 5.6.  certain famous Divines summed all these Points up to twelve Articles, in which there is unanimous consent of the Communication of the Person of Christ, and his Properties. In these things wherein we have the opinions of all Protestant Churches so well agreeing, I dare not say, that nothing is wanting which belongs to knowledge in divinity, yet I confidently affirm, That there is nothing deficient which pertains to the Catholic Faith, nothing which is necessary to be known, and believed to the Salvation of a Christian man; Lastly, nothing which argues either these, or those to have started asunder from the Foundation, or that they ought to start from mutual Communion. If therefore in this Controversy of the Person of Christ, and Properties of his Natures, there remain some knotty things, which are more smoothly to be explained; Let Divines afford their helping hand to this matter, and not for this thing rend their Churches in pieces; Let them kindly bring back their wand'ring Brethren into the way, let them not furiously break asunder the bands of Brotherly Unity: Let them build upon the fundamental Doctrines their own Gold, Silver, or Precious stones, and let them throw down the hay, and stubble built up by others; Let them not thrust down others from the Foundation, nor disjoint themselves from those whom they themselves see stick fast to the Foundation, and Fundamental Articles.  
Secondly, what hath been said of the joint Consent in Fundamentals, may be plainly seen, if we weigh all those Heresies that ever opposed the Fundamental Articles of the Person of Christ, and overturned the Foundation of man's salvation. For they who damn, and curse all these, cannot be accused of violating the Foundation, except by Slander, cannot be condemned but by high injustice. But now it is well known, that no Heresy can be reckoned up, whether ancient or modern, against which all the Protestant Churches are not most ready to bring their voice to condemn them.  
In the Conference at Lipsigh (whereof we have often made mention for the hope it gave to us of renewing of unity) all the speakers with joint consent, 
Pag. 10.  and from their whole heart did damn and reject all errors of ancient and later Arians, Nestorians, Eutichians, Monothelites, Marcionites, Photinians, and by what other names soever they be called: On the other side, with mouth and heart they gave their consent to the Apostolical, Nicene, and Athanasian Creed. He that in this manner approves all Points received and allowed of the Ancient Church, concerning the Person of Christ, and properties of both his Natures, rejects all things condemned of the same, may perchance in manner of speech retain a form of words not very sound, or in some consequences, may make a small swerving from the Truth, but cannot make a departure from the foundation, or fundamental Doctrine of the Catholic Church; seeing Melanct. said rightly, 
Apud. Lutherum, Tom. 1ᵒ. in disp. p. 441. B.  That opinions unknown to the ancient church, although at this time they be generaly received yet are no Doctrines of the Catholic Church: much less such Fundamental doctrines, as are of force before God to break the Peace & Unity of Churches.  
Thirdly, in this matter of the Person of Christ, and communication of his Properties, that those things are not fundamental, which as yet hang undecided may appear, from the very terms and words, which Divines are constrained to use to express their opinion. For in fundamentals, we hear Plain & clear propositions: such as these are.  
In Christ God and Man, the humane and divine nature, are most nearly coupled together: each nature in Christ hath, and retains its own proprieties.  
The proprieties of one nature, can never be made the proprieties of another nature. In the person of Christ, there is a Communication of Properties, by which that is attributed, and ascribed to the whole Person, which is proper to one of his natures? As when we say, God was crucified for us, or, the Man Christ is Omnipotent.  
In this Communication, the divine nature neither poureth forth the properties of its Divinity, nor infuseth them into the humane nature.  
These and all other things, which are clearly spoken of the Person of Christ, and Communication of his Properties are contradicted by none. But those things which are conceived, and enfolded in strange, foreign, and doubtful terms, beget strifes upon strifes, and questions upon questions. Such are those Problems, Whether the proprieties of the Natures, in the Person of Christ be communicated only verbally, or really; Whether they be communicated in the abstract, or the concrete, and others of the same stamp: which, by the very sound of the words, do appear to have sprung out of the School of Grammarians and Logicians, not of the Apostles, and ancient Fathers, and therefore not to be recounted in the number of fundamentals.  
But let us add some few things of the questions themselves. That some affirm that this question is propounded, Whethere there be such an Union of natures in the person of Christ, in which neither nature communicates any thing to the other, besides the bare name; they seem to me to feign a question which never was betwixt the protestant Churches. For with one voice they confess; That such is the Union of the natures in the Person of Christ, in which many things are communicated to the humane Nature, yea all things, although excellent gifts, whereof a created nature can be a subject capable to receive them. And even as no Protestant, corrupteth this Proposition, The Man Christ is God, with this wicked Interpretation, The Man Christ hath the bare, and empty title of God. So neither do any deprave this proposition, The Man Christ is omnipotent, with this perverse exposition, The Man Christ is in word only or title Omnipotent: but acknowledgeth the matter itself, which is signified in this Predicate, truly, and really to agree to the Man Christ, because it truly agrees to his person, which the term Man doth design and denote. They which on the other side defend, that it is not only truly said, of the Man Christ, that he is Omnipotent, Omniscient, etc. but also that of the humane nature of Christ, that the same is Omnipotent, Omniscient, etc. yet do so temper, and explain this their opinion, that they deny these divine properties to be powered into the humane nature, or ever become properties fixed, and settled in the humane nature; and determine them only by the personal Union, and exaltation that followed upon it, to be attributed to him in his Person, and not severally. If there be any difference, betwixt these Opinion, it is so subtle, so fare removed from the capacity, and common understanding of Christian people, that it cannot be in the number of fundamental Doctrines, except we will feign a new kind of fundamentals, hitherto unknown, and unheard of to the Catholic Church, and people of God.  
As concerning other questions, which those four words, have bred unto us, Verbally, Really, in the Concrete, in the Abstract, we may freely say, such terms of Art ought not to enter into the articles of the Christian Faith; from the knowledge whereof depends, the life and Salvation, not only of learned men, and Logicians, but of the unlearned, and of all common Christians: Moreover, it is little suitable, that we should seek fundamental Doctrines in Propositions, as long, as it is not agreed on, of the sense and signification of the terms, which are used in the framing of them. But what comes to be understood, 
Colloq. Mompel. pag. 222. etc. & 22●.  under the name of Concrete, what under the name of Abstract, could not be consented on, betwixt James Andrew's, and Theodore Beza, neither as yet do the Divines of both sides well agree in the signification of these words, when they are referred to Christ. Therefore it is enough for the retaining of Unity betwixt Churches, that all acknowledge the Communication of Properties, not to be verbal, but real, so fare forth as that the same and one only Person to whom it is attributed, is truly and really God, is also truly and really man, and therefore things may really be predicated of God which belong to Man, and of the Man Christ, which belong to God.  
But if we should change the name of God, into Godhead; or Man, into Manhood; all also will acknowledge, that the Propositions are not to be received with the same certainty; None will doubt of this Proposition.  
God was Crucified for our sins:  
But if it be thus altered.  
The Godhead or Divine Nature was Crucified for our sins,  
It will afford occasion, not only of doubting, but of being deceived. So this Proposition is placed, without the reach of all question.  
The Man Christ is omnipotent, omnipresent, etc.  
But if the word Man, be changed into the word Manhood, as to say,  
The Manhood or humane nature of Christ is omnipotent, omnipresent, etc. it will not appear so plainly, to the Orthodox in their Judgement. 
Tom. 2. vide Epist. 102. & Tom. 6. contra Ser. Arian. tom. 7. De Pecc. mer. lib. 1. c. 31, & tom. 10. S.N. 14. de verbis Dom. Hist. Sacra. vart. 2. pag. 15, 16, 17. 18.   
Augustine showeth us the light, to frame and understand such Propositions, made of Christ, God, and Man, almost in every book. Let the places noted on the margin be consulted with. Also Luther himself in Hospinian, hath many things most worthy to be considered, of the Person of Christ, and communication of his Attributes, and most to the purpose, for the true understanding of this question: I will add this one thing, that those two Propositions, 
The Man Christ is God,  
The God Christ is Man.  Which are the foundation of all the rest, in which this communication of Attributes (whereof the strife is) is made, are above and against all rules of Logicians and Philosophers. In vain therefore do we lean to the consequencies of Logic, when we endeavour, to annex other new fundamentals unto them: we do it in tearing and rending the unity of the Churches, when they cannot see alike the force of such consequencies. For those which acknowledge and embrace the truth of all fundamentals, in this question about the Person of Christ, are not to be cast off from other Churches, for every error in the manner of speech, or ignorance in the manner of inferring or deducing of consequencies. Now in the last place, let us briefly see what is to be determined in that controversy, which is about divine Predestination.   

Of Divine Predestination.  
AS concerning this controversy, many things in the very heat of disputation, have fallen from some private Doctors of great account, which seem not to agree square to the exact rule of Truth. But these things ought not to be urged, to the breaking asunder of the Unity, and Communion of the Churches, if once it appear to all Protestant Churches, that, that is confessed, whatsoever in this matter is necessary to be believed unto Salvation, and that all errors are rejected of all, which cross and oppose Man's Salvation to be obtained by Christ. Look into all the Confessions of the Reformed Churches, you shall find nothing left out of them, which may be called fundamental; nothing put into them, which overthroweth any fundamental Article. All do consent, that none is elected or Predestinated from Eternity to Salvation, except out of the mere, and most free mercy and grace of God; that none in time is brought to Salvation or Eternal Life, except by the way of Faith, Repentance, and new Obedience. Also all grant, that God from Eternity, did as well decree to give to the Elect, as he did foresee all those saving goods should be given them, by help whereof they are brought to Eternal Life; That he did also decree, so to give to them, and did foresee that this saving grace should so be given, that they cannot boast of any cause, or occasion found, or foreseen in themselves of this God's bounty unto them. Lastly, they grant that all the certainty which single persons have, or aught to have to eternal Life, ought not to be sought a Priori, beginning at the Top in the Decree, or Prescience of God; but a posteriori, beginning at the bottom, in the fruits of Faith and Holiness. And moreover, they conclude this, That the Elect themselves cannot be sustained or refreshed with the comfort of their election or salvation, when, and as long as they wander out of the way of Salvation, because the holy Spirit will not bear witness to their hearts, 
Rom. 8.14, 15, 16.  that they are the sons and heirs of God, but when they are led by the Spirit of God. But men cannot have a sure and firm comfort of their Election and Adoption, except the Spirit witness this unto their spirits.  
Now as touching, that Passing men by, or not Electing them, which is commonly called Reprobation; I see nothing Fundamental whereof there is any dissension betwixt the Reformed Churches. If as yet all things be not well agreed on betwixt particular Doctors, Let them so employ their Arms, and use their strength, that they pluck not asunder the Churches themselves with a dangerous Schism. The Authors of our English Confession, in the XVII. Article, where Predestination is handled, would not so much as in a word touch upon the other Question of Reprobation, both because of the useless speculations which men's curiosity would extract thence, as also because out of the Doctrine of Predestination well grounded, so much may easily be gathered as is necessary or profitable to know or hold of Reprobation. But neither for this thing is there cause to dissolve the Brotherly Union betwixt Protestants. All grant and agree, that these Propositions are most true.  
That the Act of Reprobation in God, as that of Election, is from Eternity.  
That none is Reprobated from Eternity, which might not be Reprobated without all Cruelty or Injustice.  
That no one was fore-damned of God from Eternity, whom he from Eternity did not foresee wrapped up in the guilt of damnation.  
That no one shall in time be damned, but through the most just merit of his own corruption and impiety.  
That the Original, and cause of all Evils, which drowns Reprobates in perdition, is not found in God Reprobating, but in the Reprobates themselves.  
That this Eternal Reprobation cannot appear to any particular Person, unless out of the fruits most worthy of damnation, which he brings forth, and loves to bring forth to the end of his life.  
That there is no single Person, which may not attain Eternal Life, by Repenting, Believing, and Persevering, according to the Tenor of the Covenant of the Gospel.  
That there is no such Decree of God, by which Reprobates should be forced, and necessitated to sin and perish; But always they perish by their own voluntary unbelief, and impiety, free, and not constrained.  
It appeared lately in the Conference of Lipsigh, that there is an agreement in all these Points. If there be any other things remaining, they are rather Controversies about words, than about matter; rather discords about subtle Speculations, than fundamental Articles. Such are those which are disputed betwixt Schoolmen, of the Signification of the very words, namely Predestination and Reprobation; of the Imaginary order of Priority, and Posteriority betwixt the Eternal Acts of Predestinating, and Foreknowing of the unsearchable manner of Divine working about all humane Actions, whether good or bad, of the necessity, or Contingency of all things, which from Eternity were predestinated, or foreknown of God. In such perplexed Controversies, it cannot be, but contradictions must arise oftentimes betwixt Disputants: Yet brotherly Concord, may be made up, and maintained betwixt the Churches themselves, as anciently it was preserved betwixt the African and Latin Churches, Their Doctors in the mean time being of different opinions in the weighty Question of Baptising of Heretics. 
Vid. Cypr. Epist. ad Jubaiannum. Et in sent. Episc. de de Heret. Bapt.  To close up all in a word; Those Churches (falsely so called) may be forsaken, which possess not the Foundation of the Apostles preaching: But true Churches ought not to be deserted and plucked asunder from others, for the Errors of particular Doctors, because the Faith of Churches leans not upon the names or writings of single Persons.    

CHAP. XII. Some Objections, wherewith some Learned Divines have been moved to break off the Communion betwixt Protestant Churches, are answered.  
TRuly it is to be bemoaned, That some so far abhor from the Brotherly Communion of Protestants betwixt themselves, that they charge this very thing as a fault upon peaceable Divines, that they will not suffer, that these Controversies which are handled betwixt Learned men, aught to break off the Bands of holy Brotherhood betwixt the Churches themselves. But let us weigh what Reasons they chief rely on, who contend, that this disjointing of Churches is absolutely necessary.  
No Communion is to be retained with those Churches which embrace, Arg. 1 and with obstinacy defend corruptions of Doctrine, entrenching on the Glory, and repugnant to the Word of God; but the Lutherans think that this is done in many points by the Calvinists; and on the other side, the Calvinists complain, that the same is done by the Lutherans: Therefore it is not lawful for these Churches which are ill distinguished by the names of Luther and Calvin, to retain Brotherly Communion amongst themselves. The major Proposition they conceive well founded in that most true Maxim, That all things which we do, are to be referred to the Glory of God. 
1 Cor. 10.31.  The minor, they account themselves to have proved, by running over all these heads of Doctrine whereabout they contend; for the Divines on both sides do presume, that their Opinions do ever make to the illustration of God's Glory, and that the contrary always obscures it.  
None deny, Answ. but that in all our actions, we must levelly at the Glory of GOd, and it must also be confessed, that this is the nature of sin, and false Doctrine, that always of itself it is of force to impair the Glory of God in some part. But that to me seems weak and unfound, which both sides presume upon, as on a thing to be granted, and not at all to be denied, Namely, that it tendeth to the Glory of God, for us to renounce Brotherly communion with those Churches, wherein Doctrines are defended in some manner, and degree crossing the glory of God. Those things which so shake the Glory of God, that they suffer not at all those which are erroneous in them, to have saving Communion with God, and Christ, neither do they suffer Orthodox Christians to retain Brotherly Communion with them. But those things which in some measure are repugnant to the truth of the Scriptures, and glory of God, but yet do not destroy the said Communion, can in no wise afford to any particular Church just cause of departing and dividing itself from another: for this is the very self same fault, which the Ancients endeavoured to render odious to all, under the infamous name of Schism. But that also may be added, that the Churches which are in the right, do well enough discharge their duties, when they provide and take care, that their own People be not entangled in the errors of others, when they endeavour with all gentleness to reduce the wand'ring Churches into the way of Truth. But when they depart from the Communion, and Brotherly Unity of the Church, from which Christ hitherto hath not departed, they defend not, but grievously wound the glory of God and Christ, by this their separation. Lastly, when the far greater part of particular Churches, consists not of learned Doctors, but of simple people, it cannot truly be affirmed, that they understand the Errors propagated by the learned, much less that they stick to them, lest of all that they stick to them with obstinacy and wilfulness. Therefore under pretence of these, the bands of Christian Brotherhood are not to be broken betwixt whole Churches. For Jerusalem is built as a city which is at unity in itself, and which will take it in very ill part, that her parts are plucked, and broken asunder on any colour whatsoever. We ascribe it therefore to be an act of Piety, that they are fearful to sin against the Glory of God; but we account it to be from want of wisdom, that they esteem the division of the Protestant Churches, as either a necessary, or fit, or lawful means to the advancing of the Glory of God.  
Those Churches cannot entertain Brotherly Communion betwixt themselves, Arg. 2 
Coll. Mempelg. p. 567.  whose Doctors do mutually arraign one another, as guilty of horrible errors and the worst Heresies. But the Doctors of the Protestant Churches have done, and yet do this in their writings. Therefore the brotherly communion betwixt the Churches can neither be retained nor renewed.  
Whatsoever by angry adversaries, Ans. is branded with the name of Heresy, is not presently to be recounted in the Catalogue of Heresies: for my part, I conceive that none can free or defend the Divines of these or those sides from all errors in their controversal Writings. We therefore, who know well to mollify the harsh speeches of our own Divines, with a fovourable interpretation, ought not any more to wrest the crooked opinions of our Adversaries, and to make foul and horrible Heresies, out of their errors whatsoever. Hitherto it may be added (which all men skilled in controversies, know to be most true) that those foul Heresies, which the Protestants charge one another with, for the most part are not expressly found in the writings of the Doctors themselves, nor are affirmed of them in very words, but are forcibly racked, out of other words of theirs, by, I know not what, small threads of consequencies, whilst they themselves disclaim them, & curse such Heresies from their whole heart. But good men ought to deal fairly, and not to fasten Heretical sense on other men's words, when the Writers themselves, which are the best expounders of their own words, can, and use to reduce them to a Catholic sense. Moreover let it be taken for granted (which indeed is not to be granted) that these Doctors were convicted of those horrible errors, whereof they use to be accused; namely, That they make God the author of sin: That they make numberless men to be created to destruction, and damnation: That they make Christ's Body and Blood absent in the Lord's Supper, and that others also are justly condemned, for bringing in a double Omnipotency into the Church, one created, and another increated, of the Capernaits rending, and mangling of the flesh of Christ, of Christ's flesh immense & infinite; yet for these errors of the Doctors, were it lawful for no man to break off that Brotherly communion, which Christ Jesus our elder Brother will have preserved safe and sound, betwixt all parts of his Catholic Church; which thing, we so much the more confidently affirm; because (whatsoever may be determined concerning the private Doctors) most sure it is, that all the foresaid errors, and others of the same kind, were ever by the joint consent of all learned, and unlearned, blackd, and branded with the note of Heretical wickedness in all Protestant Churches. Wherefore, what was anciently said of Augustine to the Donatists, which ill hated the brotherly Unity of Churches, 
Epist. 50.  If Caecilian hath sinned, Christ hath not therefore lost his inheritance, that being a little altered, may be used of us; If Luther did err, If Calvin did slip into an error, Christ therefore hath not lost his Unity; nor ought those Christian churches, wherein Luther, or Calvin discharged the function of a Doctor, to lose their Brotherly Communion. Lastly, whereas all particular Churches are gathered together out of men subject to error, it is more than probable, that there is no Church to be found on the Earth, in which either those that teach others, or are taught by others are free from all error. If therefore any Protestant Church hath determined to have no brotherly communion with any, in which their famous Doctors have grievously erred, it may safely communicate which none under heaven, yea not itself, with itself. Therefore for the Errors of the Doctors, the Separations of the Churches are not to be made or allowed.  
They that sit in the Chair either Doctoral or pastoral, Arg. 3 discharge a public office, and their Doctrines are to be accounted the Doctrines of the Churches wherein they live; especially, when their writings are set forth in print, whereby they are made public, and are approved with the express, at least with the silent suffrage, and consent of those Churches wherein they serve. When therefore the Doctors maintain foul and damnable Heresies, the whole Church is presumed to be guilty of the same, and therefore brotherly Communion is to be broken off no less with the Churches themselves, than with their Heretical Doctors.  
I answer; Ans. That the Protestant Doctors which on both sides accuse, and are accused of some horrible opinions published in their writing, were never convicted by their adversaries of so horrible a crime, by any public, or legal judgement. Yea, none can be named of those foul Heresies, which they themselves, that are accused to maintain them, have not confuted, and condemned in their writings. Let any that can produce any of those foul Heresies, which he exclaims to be publicly defended by Luther, or Calvin; by those they call Lutherans, or Calvinists, one may easily show that they have been rejected and condemned of the same. John Gerard, a most learned man, and most famous in the Church of God, hath vindicated Luther from such accusations; Calvin whilst he lived, cleared himself, and since his death, many of ours have cleared him. Therefore the very foundation of this argument shaketh: as for those things which are built upon it, they likewise do totter every one of them. For, whosoever sits in the Doctoral Chair, is not therefore to be presumed to teach nothing besides the doctrine stamped with the Church mark, and as it were confirmed under their authentical seal: Neither if more writers should consent in the same error, is the consent of the whole Church presently involved. For by sending forth their books abroad into the world, they make them to be of common Right, that any may buy them, but not of public authority; All may read them, but all ought not to approve, and believe every thing in them. That the matter is thus, 'tis plain from hence; Because, the writings of particular Doctors which have lived in the same Church, have not the same agreement which is pretended, chiefly in these questions, which are in the controversy: and if one Doctor let fall that, which may bend toward so me pernicious Heresy, it may easily be shown, that the same was reproved and amended by some other.  
Therefore with no colour of reason, are whole Churches convicted guilty of Heresy, and to be cut off from the Brotherly communion with others, for the errors of their private Doctors, whether falsely or truly objected against them; because the common consent of the whole Church doth not in the same appear.  
Those who would not have the Churches themselves, Arg. 4 to be rend 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 be 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 applied 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 do them, which are necessary to be known & done, to the attaining to Salvation. We conceive not therefore, that every one may be saved in his own Religion, which he feigns to himself; but believe that they may be saved in the Christian Religion, and be received into the same Church both Militant, and Triumphant, who so fare forth agree in the Doctrine of the Gospel, as it is required that the Faith of Christians be saving to those that believe, and that the worship which they yield unto God, be grateful and accepted of him in Christ. But they who think 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 Catholic Church to reside in one determinate party. They therefore, who in things either to be done or be believed, defend such points, with which the saving of Souls, and Spiritual 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 God's worship, differ from others, and err in some consequences, or Doctrines of less moment, profess no new or other Religion, but are convicted not as yet to have attained, in that one only Religion, to perfect knowledge. For such imperfection of knowledge, God excludes none from the Church Militant, neither ought we to do it.  
We ought not to retain brotherly Communion with those, Arg. 5 whom it is an heinous sin to admit to the Lords Supper together with ourselves: But it seemed unlawful 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 be 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 do publicly profess 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 therein dissemble any thing from which our heart doth abhor; and therefore we cannot communicate with those Churches, which embrace not our Confession. For by such communicating, we should seem to derogate from our Confession, and sincere Religion, and either to Patronise, or surely closely to favour the errors of other Churches. It is more safe therefore to Imitate the Christian Emperors, who when the Arians did request to be received into Communion with the Orthodox, they would not grant it unto them, before they did approve the doctrine of the Orthodox.  
We make no strife about that which is affirmed in the first place. Answ. But as for the Assumption, namely, That it is unlawful 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 seems to me, ought not to be defended. For the Principal 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 eternal Life by the Partaking of his Flesh and Blood; It serveth also to witness and confirm the Union which Christians ought to have betwixt themselves, 
1 Cor. 10.17.  and with Christ Jesus their head. Lastly, we confess, that this Sacrament (as also that other of Baptism) is the note and badge of that Religion which we profess. 
Aug. count. ●austum. 19.12.  For men can be united together into no name of Religion, whether true or false, unless they be bound together in some fellowship of signer and visible Sacraments. But as Baptism is indeed the badge of the Christian Religion we profess, 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 mutual 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 Catholic Faith. Let us leave these rigid and Tyrannical domineering to the Papists, who adjudge all to be separated from their Communion, which would not swear unto the Confession of Trent. 
Cyprianus. Cornelius.  The holy Fathers did not do so: 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 Catholic Faith, received with an unanimous consent of the Catholic Church, to be the certain, 
Aug. Ser. 181.  and sole Rule of Faith, by which Believers retain the Catholic Unity. But let him who can show that Particular Churches ever usurped this to themselves, that they did cut off others from the Brotherly Communion with themselves, for diversity of opinions in matters not as yet determined by the Judgement of the Catholic Church, 
Socrat. l. 5. c. 21.  on one side or other. Victor indeed attempted to do this, and after him Stephen, 
Lib. 5. cap. 23. & lib. 7. cap. 4.  both Bishops of Rome. But it is plain out of Eusebius, that this Separation was founded on no right, and therefore highly displeased the pious and Godly Fathers.  
Therefore fare be it from us, that in the very Communion of the Lords Supper, we should as it were proclaim war against all other Churches, which will not make our particular Confession their own, 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 certain Questions, not as yet determined, we 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 error in which men may err, preserving still the Faith whereby we are Christians, gives us power to departed from other Churches, or to abhor from holy and brotherly Communion with them. 
Vid. Aug. contra. Jul. Pelag. lib. 1. cap. 2. & de peccat. Orig. lib. 2. c. 23.  Neither do those Christians play with the Sacraments, and incur the guilt of dissembling, when they celebrate one Lords Supper with them, whom they know to differ from themselves in some heads of Doctrine in divinity. For the Sacrament of the Eucharists is not instituted of Christ to this end, that it should be a note or token of perfect Knowledge in all which are fellow-partakers of the same: Therefore neither of perfect Agreement: which perfect Agreement it is altogether impossible to find in the imperfect Knowledge of Christians. They therefore who use this moderation towards other Churches, that they reject them not from Communion with them; under pretence of difference in particular confessions, even themselves also enjoy the same benefit amongst others. Neither in the mean time do they derogate any thing from their own confession, or favour, and Patronise a strange one; but they do not at all challenge to themselves the power of dividing of Churches, or dissolving of Brotherly Union betwixt Christians, from that cause which neither Christ nor the Apostles, nor the Primitive Church would ever have approved. Lastly, the Example fetched from the Arians, is altogether divers, and fare off from the matter in hand; for we willingly grant, that Brotherly Communion is to be denied to them, not only of some one particular Church, but even of all, who durst deny the Eternal divinity of Christ; For this is to overturn the most solid foundation of Christian Faith, and man's Salvation. But far different is the Reason and nature of those Controversies which are disputed of in the Protestant Churches, and in which they differ, and disagree amongst themselves; For in none of these can any truly say, That either the Foundation of man's salvation is overthrown, or the Authority of the Catholic Church contemned, or lastly, that any particular Church ever was for errors in such points separated, or to be separated from the Brotherly Communion of all Christians, by the Judgement and power of the Catholic Church. But this seems to have no doubt at all in it, that one particular Church doth unjustly cut off any other from her Communion, when for the same opinions, according to the ancient discipline of the Catholic Church, and rules catholicly established, she was not to be cut and cast off from all other Churches.  
But through the love of Peace, and desire of renewing concord betwixt most famous Churches, I am carried much farther, than at first I propounded to myself. I will now turn my Speech to God himself; whom I humbly beseech, that at last he would be pleased to bind up the differences of all the Protestant Churches, and to make them up into one, and that he would show unto all, That it agrees with the nature of this One God, to be worshipped in Unity. Now I take my farewell of my most dear Brethren of the foreign Churches, with the Exhortation of most holy Augustine, If you will live of the Holy Spirit, hold Charity, love Verity, desire Unity, that you may come to Eternity. To the God of heaven, who is the God of Peace; to Jesus Christ our Lord, who is the Prince of Peace; to the Holy Spirit, who is the Bond of Peace, be Glory, Honour, and Thanksgiving, for ever, and ever, Amen.   
FINIS.   

Imprimatur,  
THO. WYKES. April. 8. 1641.