TIS well worthy the con­sideration of all pious Divines, which God speakes by his Prophet C. 8. V. 19. Zachary, love the Truth and Peace. With which that of the Apostle also suite's well, [...], Ephes. 4. 15. speake the truth in love. Wee may not so hotly pursue after Trueth, as that in the mean time we wholly neglect Peace; nor may we desire such a Peace as [Page 2] will not consist with the Trueth. Those Divines therefore who quarrell and con­tend so much for the Faith and Religion, they may talke what they list, but hee that love's not both Trueth and Peace, love's indeed neither, nor hath he any true affe­ction or desire to either of them, who de­sire's them not both. For if it be true which Philosophers tell us, that each na­turall body doth no lesse desire it's unitie than it's being, I see no reason why the spi­rituall and mysticall body, the Church Ca­tholique, should not with as great a zeale study to preserve her unitie: seeing if that be once dissolved and lost, shee is so farre from being a Church, that she cannot so much as be imagined one. Let us then on God's name be as earnest and eager in de­siring & defending the Trueth as the best, but withall let us not forget that of Saint Paul, that if it be possible, and as much as in Rom. 12. 14. us lie's, we live peaceably with all men: J say, with all men, in an externall and civill; but with all Christian men, in a spirituall and Ecclesiasticall peace. This is the earnest [Page 3] desire of our Saviour Christ, and 'tis the joynt wish & prayer of his whol Church, that all they who professe themselves be­leivers in Christ, might be united and knit Joh. 17. 21. Act. 4. 32. together into one body; that they might be all of one heart and of one soule.

This being so, surely those pious and peacemaking Divines are highly to bee commended, who of late have imployed themselves and their endeavours about the reeonciling of the Reformed Chur­ches. For my owne part, I would to God I were able to contribute any thing that might further and promote so good and godly a worke. What I can, I shall willing­ly at your request (Sir) doe it: and shall impart unto you what my thoughts were, when J lately meditated with my selfe hereupon.

In the first place therefore, it would bee considered, whether or no it be possible to establish such an union amongst all the Reformed Churches, so as that they shall account of one another not as friends on­ly, but as Brethren; and exhibit mutually [Page 4] each to other the signes, fruites, and effects not onely of an outward and generall freindship, but of a more intimate & spi­rituall amity and communion. For if this fraternall & spirituall union we so much desire, cannot be had, we may then desist; things impossible doe not binde us to the having or seeking of them: but if it may possibly be procured, 'twere a great pitty and a shame that so good a worke and so well-pleasing to God as this is, should be either opposed or delayed.

Now when I say, that it would first be considered whether or no this Union we treate of, be possible; my meaning is, whe­ther or no such an Union may stand with a diversity of Opinions amongst private Doctors in these severall Churches, tou­ching those much-controverted points which have of a long time (to the great greife of all good men) much troubled the Germane Churches. For although it were to be wished, that Divines would fairely and fully agree amongst themselves about all those Controversies; yet for so many [Page 5] different mindes to concurre all in the same Opinion, is (as I conceave) a thing scarce to be hoped for, much lesse to be ef­fected in one age. But that these said Churches, notwithstanding such disputes as hang undecided, may neverthelesse en­tertaine amongst themselves a Christian Charitie and correspondence, is apparent from hence, that as often as Divines of both sides have set themselves seriously a­bout this work, they still prevailed in it as much as they desired; and they might no doubt have prevailed further, if they them­selves had not wilfully stood in their own way.

Witnesse Luther himselfe and the Hel­vetians: betwixt whom (though they dif­fered in their opinions about the presence of Christs body) a freindly agreement not­withstanding was made at Marpurge: Lu­ther Ho [...]p Histor. Sacr. Ann. 15 29. there professing, that he would not by any meanes permit the adverse party that honour, to outstrip him in their desires of amitie and peace. Which peace, after that it had by I know not what mischeivous [Page 6] devices been somewhat disturbed and di­minished, was againe renewed & confir­med by them: whereat Luther himselfe Idem Ann. 1537▪ rejoyced, and upon a strict examination of the Helveticke confession, held it very re­quisite that they should lovingly joyne hearts and hands together. But here if any one think, that this was no such entire and perfect Union as that which now I affirm to be possible; I will grant him this: but then I must adde withall, that it was not any impossibility in the thing it selfe, but rather the wilfull opposition of some a­mongst them, possest with some jealou­sies and suspitions, which was the cause why that godly and good worke was not brought to full perfection. For as for Bu­cer Ibid. and some other eminent Divines of the same opinion with him, they did not only sue for an absolute and perfect agreement, but besides they offered to make it ap­peare that it was very fit such an Union should be concluded; neither did they o­mit any thing that might make for the fur­thering of it.

[Page 7]Moreover, that this Union of the Re­formed Churches we speake of, is not a thing impossible, is confirmed further from that agreement amongst the Poloni­an Harm. Confes. par. 1. & 2. in Confess. Polon. Churches, begun of late at Sendomire, & ever since carefully by them kept and ob­served: it is true, they could not bury all controversies; but they could banish all contentions; and establish so perfect a peace, as that they refused not to admit of each other into their publike Congregati­ons, to the preaching of the word and Ad­ministration of the Sacraments. Which holy & brotherly concord of those Chur­ches, that most wise Prince Lodowick, Ele­ctour and Count Palatine, did not only by his letters to them congratulate, but desi­red of Almighty God in his prayers, that the Germane Churches also might be bles­sed with it.

What therefore was long since said to that blessed peace-maker King Solomon, concerning the building of the Temple at Jerusalem, the same say I to all moderate and peaceable Divines concerning the u­niting [Page 8] of the Reformed Churches; arise, 1. Chron. 22. 16. yee Worthies, and be doing, and the Lord will be with you. Never despaire but that may be now effected, which all men will grant hath been done heretofore.

But least this groundlesse bugbeare of a fancied impossibility should yet slacken the endeavours either of Princes, or Di­vines, or any other pious and well affected Christians, and deterre them from pro­ceeding herein; I will recount all those lets and hinderances, which render the peace and union of Churches utterly im­possible to be obtained: from whence it will easily appeare, that there's no one of them here, to hinder why the Germane Churches (notwithstanding some points of difference amongst them) may not setle a firme peace amongst themselves, and be­ing once setled preserve it inviolable.

Now the first and maine Obstacle that hinders those Churches which agree not in all points of Religion, from entertai­ning a Communion amongst themselves, is the usurping and exercising of a tyranni­call [Page 9] power and authority one over another. For if any one Church will take up­on her to domineer and lord it over the faith of other Churches, so as not to ac­knowledge any for her brethren, nor ad­mit of any into her fellowship and Com­munion, but such onely as will be content to beleive and speak just as shee will have them, all hope is then taken away of ever obtaining or preserving any agreement in any differences or disputes whatsoever. For the sacred Scriptures forbid us thus to enslave our selves to any humane authori­tie, and our sole Lord and Master Christ Jesus forbid's us to acknowledge any up­on earth for a Lord over our Faith and Mat 23. Conscience: and that Church which en­ter's into a Communion with another up­on these termes, doth not hereby purchase a Peace, but rather resigne's up her selfe to a most unjust slavery. Onely the Church of Rome is come to that height of pride & madnesse, that she will take upon her to exclude from the communion of Saints, & damne to the pit of Hell all such Chur­ches [Page 10] as will not submit their necks to that Antichristian yoake of absolute and blind obedience. God of his goodnes ever keep off this Popish folly and fury from setting foot in the Protestant Churches: which if it should once take place, that union of our Churches which we are all bound to pray for, would bee no longer either to be hoped or wisht for. But (blessed be God for it) it is well known, there's not any of the Reformed Churches but doe from their soules detest and abhorre all such An­tichristian ambition and desire of Sove­raignety. And thus have I removed out of the way the maine Obstacle which usu­ally occasion's a perpetuall division & rent betwixt such Churches as differ in some points, and thereby make's an union of those Churches to become impossible.

A second let or hinderance which may render the said union of different Chur­ches (for example, the Saxon and Helvetian Churches) impossible, is the approbation and practice of Jdolatry in the one, & the utter detestation of it in the other. That of [Page 11] the Prophet Hosea is well knowne, though C. 4. v. 5. Israel play the harlot, yet let not Judah offend: come yee not unto Gilgal, neither goe yee up to Beth-aven. Likewise also that of the Apo­stle, what agreement hath the Temple of God 2. Cor. 6. 16. with Idols? And a number of places more to the same purpose. Neither is that saying of Tertullian touching this matter unwor­thy our observation, Idolatry (saith he) is become the grand and generall sin of whole mankinde, the Epidemicall disease of the whole world. Since therefore God so severely chargeth us to keepe our selves from Idols & all kinde of Idolatry, though never so spe­ciously colour'd over, wee may well call that morally impossible which cannot be performed without some staine and tin­cture of Idolatry, and without a high and hainous offence against the sacred Maje­stie of God.

Here then we may behold that grand let, whereby the Reformed Churches (to their great greife of heart) are forced to shunne a Communion with the Church of Rome. For so farre in love is shee with [Page 12] her Idolls, and so rigorously doth shee im­pose the worshipping of them upon all her children, that no man can be admit­ted into her Communion, at least not con­tinue in it, unlesse he will become a noto­rious and down-right Idolater. If the case so stood, that the Germane Churches could not enter into and enjoy a blessed Unity and Peace one with another, except they must be required and bound either to pra­ctise an Idolatrous worship, or at the least to beleive and professe that such practice is not unlawfull, I would not stick to af­firme that a Communion which cannot be had but upon such hard conditions, is indeed impossible to bee had: since (as Lawyers use to speake) wee can doe onely so much, as may lawfully be done by us.

And here we have just cause to blesse God, that the Reformed Churches (al­though they have not the happinesse to a­gree in all matters of lesser moment) yet doe they all of them by his grace unani­mously conspire & joyne together against Idolatry; so as not onely to condemne, but [Page 13] also to beat downe and abolish it: inso­much that if at this very houre they were all disposed and desirous to joyne hands and strike a league of amity and union, it might be done without any the least dan­ger of Idolatry. Away then with that pre­tended impossibility of a Reconciliation, grounded upon the perill of Idolatry: nor let any such false surmises weaken the heart or hands of any religious Christian from going on with so good a worke.

The third & last Obstacle which doth block up the way to an union & render's it impossible, is the differing of severall Churches about some fundamental point of Faith, necessary to be knowne and be­leived by every christian upon paine & pe­rill of eternall damnation; so as that the one side doth solidly hold and maintaine it, the other heretically denie's and oppo­se's it. For to be at peace with Heretickes who goe about to undermine and subvert the foundation of our Christian faith, what is it else but to revolt from Christ the rocke on which the Church is foun­ded [Page 14] & built? Of this last Obstacle, because it is of speciall use and moment, I shall treate somewhat more at large.

In the first place therefore, I conceive that to be a Fundamentall point, which (by the ordination of God revealing such a truth) is of such necessity unto salvation to be knowne and assented unto, as that a bare Ignorance, much more a wilfull Op­position of it carries with it a certaine pe­rill of exclusion from the kingdome of heaven. Divines now-adaies have no Commission to invent or coine any new Articles of this nature, and obtrude them on Gods Church: that which was not fundamentall in the Apostolicall and Pri­mitive times, all our assertions and alter­cations and Anathema's will never bee able to make it such.

These first and fundamentall Trueths, collected out of the whole body of the Scriptures & put together in the Apostles Creed, make up that Rule of Faith which S. Austin terme's pusillis magnis (que) commu­nem, [...] a [...] [...]. a common Rule for all men, both great & [Page 15] small: and which is by him accounted ne­cessary to bee beleived constantly by all. Concerning the which, that speech of Hi­lary Ad Constant. August. also is much to the same effect; 'tis our safest and best course to hold fast that first & onely-Evangelicall Faith, which we made con­fession of at our Baptisme. And to these fun­damentall Trueths the Apostle (I beleive) had an eye, when he stiled Titus, his owne Tit. 1. 3. sonne [ [...]] after the common Faith. This common Faith laid downe in the Apostles Creed, proposeth to all Chri­stians, to be beleived by them, the won­derfull Production of all creatures out of nothing, the unsearchable mysterie of the glorious Trinitie, the fruit & benefit that redound's to miserable sinners from the Incarnation, Passion, Resurrection, and Glorification of Christ; &, what follow's thereupon, the Redemption of mankind, the Sanctification of the Elect, the Com­munion of Saints, the Remission of sins, the Resurrection of mens bodies, and the Glorifying of the Faithfull.

He that beleive's all which wee have [Page 16] here comprised in this short Creed, and endeavour's to lead his life according to the Commandements and Precepts of our Saviour Christ, cannot justly be denied the title of a Christian, nor expelled the fel­lowship and communion of any Chri­stian Church whatsoever. On the other side, He that shall deny or oppose any one of the said Articles, although he arrogate to himselfe the name of a Christian, yet is he to be excluded and banished the socie­ty of all orthodoxe and sound Christians.

Besides these, there are (I confesse) ma­ny other Trueths contained in the Scrip­tures, and deducible from thence by good and solid consequence, which are very profitable to be knowne, and of singular use to further us in the knowledge of Di­vinity: but they are then only (and not o­therwise) necessary to be beleived under paine of forfeiture of our salvation or communion with the Church, when 'tis clearely evidenced unto us that they are contained in Gods word, or may necessa­rily be inferred from it.

[Page 17]In these points therefore, if any particu­lar Church cannot make the Trueth which she her selfe beleive's, so cleare and manifest to other Churches, as thereby to winne them over to the same beleife, shee must forsake them in their Errours, but by no meanes may she (because of such er­rours) deny them her charity and Communion. I adde further, that if it should happen that two Churches should vary a­bout some particular place of holy Writ, the one conceiving that it confirme's a fundamentall point of Faith, and the other thinking that it doth not so: yet is not such a difference as this a sufficient cause why they should fall at odds, and separate one from another; so long as they agree both of them in the Point it selfe, and ac­knowledge it to have cleare & solid foun­dation in other places of God's word. And last of all this may be added yet fur­ther, that 'tis not a thing impossible, nor a­ny way contrary to the duety of good Christians, to entertaine a communion with those Churches which hold such a [Page 18] doctrine as seemes to us inconsistent with some fundamentall Trueth, so that in the meane while they doe expresly be­leive & professe that fundamentall Trueth it selfe. For 'tis utterly against all Charity, yea and Reason too, that a man should be thought (meerely for some consequences, which he neither apprehend's nor grants) to deny and reject a fundamentall point, which yet he strongly beleive's, expresly affirme's, yea and (if need so required) would not stick to seale the trueth of it with his dearest blood. How much truer and more charitable is that opinion of a grave and moderate Divine? We must not Bucer. (saith he) so much consider what will follow in the thing it selfe from every assertion, as what will follow from it in the apprehension and judgement of those who maintaine any such as­sertion as seeme's to us repugnant to some fun­damentall point of Faith. For as he who as­sent's to the trueth of some Principle, can­not therefore be said properly to beleive and understand whatsoever and abler Schollar can by consequences infer from [Page 19] that Principle; so neither can he who maintaine's a false Opinion, justly bee thought to hold all those absurdities which a nimble head easily observe's to adhere unto or follow upon that errone­ous Opinion of his. We may indeed urge and presse these consequences upon our Brethren, to see if haply wee can by this meanes beat them off their errour; but malitiously to fasten them upon them, as though they were their profest Opinions, this we may not doe.

How farre this extend's, and of what excellent use it is to the setling of a bro­therly union amongst the Reformed Churches, all wise men and such as unfai­nedly desire the peace of Gods Church, will easily perceive. For if it once be gran­ted, that a Peace and Union is not impos­sible (that is, not unlawfull) save onely with such as actually disbeleive some fun­damentall point of Faith, or maintaine some such Heresy as strike's at the heart of Religion, and cut's off the Abettors of it from having any communiō with Christ; [Page 20] then will it follow, that betwixt a sound and a diseased Church, betwixt two Churches whereof one is more, the other lesse pure, there may be such a brotherly communion as we desire among the Ger­mane Churches. Let therefore the Ortho­doxe Churches separate themselves from all such as have plaid the Apostates & fal­len away from fundamentall Faith; but let them not separate from those which erre onely in points of lesser moment and such as doe not cut off the maintainers of them from being members of the mysti­call body of Christ, the sole author and fountaine of our salvation. The Apostle command's us to receive (not, reject) such as are weake in the Faith: And the same A­postle Rom. 14. 1. tel's us how that we which are strong, Rom. 15. 1. ought to beare the infirmities of the weake, & not to please our selves. That Church there­fore doe's but too much please & indulge her selfe, which despise's other Churches, as unworthy of her fellowship and com­munion, not for any Tyranny that they exercise, nor any Idolatry which they ap­prove [Page 21] or practise, nor any damnable He­resie which they maintaine, but meerely for some mistakes or infirmity of their knowledge. This was not the practice of the Fathers in the Primitive Church: whose care and diligence in procuring & preserving Peace amongst particular Churches disperst and scattered over the whole world, stand's upon record in Ecclesiasticall Storie and may be obser­ved Magdeburg. in each severall age of the Church. But of all other, that of Optatus Milevita nus fit's best to our purpose; that all the Lib. 2. cap. 7. Churches throughout the whole world were by the help and entercourse of those letters by them called [Formatae] kept in one Communion and fellowship. Now those [ Formatae] or Synodicall letters contai­ned nothing at all save onely a bare Con­fession of the Catholike Faith delivered in their generall Creeds, and breifely explai­ned afterwards in opposition to some He­retickes, by the unanimous consent of the Church universall met together in gene­rall [Page 22] Councells held at Nice, Chalcedon, and other places. As for those infinite other questions which might be raised and de­bated amongst private Doctours of each side, no Church ever required or expected from others an absolute & universall con­sent therein. For if such an universall a­greement in all points had been deemed so necessary as that Unity & Peace could not possibly have been maintained be­twixt particular Churches without it, there would then have been more need of huge and high-swollne Volumes of Con­troversies, than of such breife Confessions and Synodicall letters as they made use of for that purpose.

But if wee refuse to learne of the anci­ent Fathers of the Church, yet let us at length learne thus much from our very adversaries, that it is not a thing impossi­ble for severall Churches to live charita­bly and peaceably together, and use the same Service and Sacraments, although they differ one from another about some Controversies, wherein 'tis meerely in [Page 23] vaine ever to look for an universall agree­ment. To say nothing of the contentions betwixt the Thomists and Scotists, neither of those between the Dominicans and Jesu­ites; there is one controversie hotly and vi­olently disputed amongst Popish Chur­ches, which, if taken single and by it selfe, is of greater moment than all ours put to­gether; I meane that concerning the Infal­lible Judge in all matters of Faith: The Churches of Spaine and Italy will have the Pope to be this supreme Judge, autho­rised by Christ himselfe, and so farre illu­minated and assisted with an infallible Spirit, as that he cannot possibly erre in such Decrees and Determinations as hee give's out with an intention to binde the whole Church: On the other side, the French Churches deny the Pope any such priviledge, throwing him downe from his Chaire of Infallibility, and making him liable to errour as well as other men; so farre forth that should he refuse to sub­mit to the authoritie and judgement of a generall Councell, either in matters of [Page 24] Faith or of Practice, they will tell you he's to be esteemed a Schismaticke and a Here­ticke, and to be deposed thereupon. Be­hold here a great difference amongst them about the very foundation and the maine pillar of the whole Catholike Faith! And yet notwithstanding this so great a varie­ty of opinions, they still hold together all of them in one and the same brotherly communion. O for Sion's sake let it not be told in Gath, nor published in the streets of Ashkelon, that the Philistines should be better affected and more desi­rous of Peace and Unity amongst them­selves, than the Israel of God is.

[...]ast of all, if an union may not consist with a diversity of Opinions in some con­troversies of lesser moment, I would glad­ly that any man would show me but two Churches in the whole Christian world (except they be such whereof one is sub­ordinate to the other) which must not ne­cessarily hereupon be divided, and as it were by a wall of partition separated frō each other. Unlesse therefore we will [Page 25] grant, that a separation from other Chur­ches is not to be made save onely upon a difference in Fundamentalls, the Com­munion of the Church Catholike (aunci­ently so much famed and talked of) will be found in the end to be nothing else but an aery and empty sound or name void of all trueth and reality. The Donatists of old August. de unitate Eccl. c. 1 [...]. were wont to say, that the Church was perished from off the whole earth save onely from the part of Donatus, in whom alone (they said) it was preserved: and our adversaries of Rome (herein right Do­natists) tell us that the Church Catholike is of no larger extent than the Romane. As for our selves, it become's and behove's us to detest this Schismaticall and factious humour, and to foster and cherish a bro­therly Communion with all such Christi­an Churches as neither Heresie nor Idola­try hath cut off from Christ our head, and such as have not exercised any usurped Tyranny over other Churches.

All that hath hitherto beene said tou­ching the lets & hinderances which ren­der [Page 26] a Communion of severall Churches impossible, as also touching diversity of Opinions which may well consist with such a Reconciliation, aymes at this, that if once it were agreed upon amongst Di­vines that all those controversies wherea­bout the Reformed Churches have of a longtime busied and wearied themselves, are of that nature that a man may safely be of either opinion and still remaine in Christ, holding the substance of saving Faith without incurring any damnable Heresy; then must we needs grant, that an union and agreement amongst all Prote­stant Churches may be made and main­tained notwithstanding all such Contro­versies, as being indeed not so properly a­ny differences of our Churches as of our Schooles. It is not my purpose to enter the lists of those Controversies: onely I doe pray and earnestly intreat those learned & reverend Divines of Germany, that laying aside all passion & partialitie, they would in the spirit of meeknesse calmely and can­didly discusse all those severall controver­sies [Page 27] which are agitated amongst them: for if once we let loose the raines to Passi­on, Judgement must needs give place.

The maine controversie, and which in­deed is the fountaine from whence all the rest in a manner are derived, is that which stands yet undecided concerning the manner how Christ's body and blood are present in the Eucharist. Touching which point the learned In Epist. ad Luther. Bucer, ha­ving well waighed the matter, give's in at last this verdict, that they agreed in the thing it selfe; all the difference was meerely in words and manner of expression. 'Twas once the speech of Contra Rober. Atrin­gen & alibi. Hosp: in. Hist. Sacr. pag 144 ad An. 153 6. Luther, if you beleive & teach that in the holy Supper the very body and the very blood of Christ is offered, given, and re­ceived, and not the bare signes of bread and wine, and that such receiving thereof is true and reall, not imaginary onely, the strife be­twixt us is ended. At that very same time Ibid. Bucer & his Adherents granted, that the very body and blood of our Lord is offered, given, and received together with the visible signes of bread and wine. Iacobus Andreae Coiloq. Momp. pag 16. [Page 28] saith, we neither hold with the Capernaites, nor admit of Popish Transubstantiation, nor maintaine we any Physicall or locall presence and inclusion of Christs body and blood in the blessed Sacrament; nor doe we by those words [substātially, corporally, orally] understand any thing else but only a true & reall presence and participation of his body and blood in this Sacrament. Now let us heare the judge­ment of the Helvetians herein; Although [...]. Ann. 15 [...] p. 145. they deny that there's any Transubstantiation of the Elements, or any locall inclusion of Christ's body in the bread, or any Conjunction of his body and blood with the outward ele­ments remaining after the Sacrament is en­ded; yet they willingly grant that by vertue of a mysticall & sacramentall union the bread is Christ's body, & that his body is truely pre­sent and received together with the bread. J doe not knowe what two things can possibly be more like than is this Opinion of the Helvetians with that of the Lutherans. But if any man suspect that there may pri­vily lurke a diversity of meanings under these so-concording expressions, yet are [Page 29] we still to urge, and enquire whether that diversity be such and so great as to render the Peace and Union of those Churches utterly impossible, and to give just occasi­on for a perpetuall rent and division a­mongst them. I assure my selfe, learned & judicious Divines when they are out of the heat of Controversy, and look indiffe­rently into the matter, will think farre o­therwise of it.

Now as for those other Controversies, concerning the ubiquity of Christ's body, the Communication of Properties, & other such like, all springing from that former tou­ching the Sacrament, he that doth serious­ly ponder with himselfe what is granted and what denied of each side, will easily perceive that neither the one nor the o­ther doth so much as call in question, much lesse oppose or overthrow any ne­cessary and fundamentall point of Faith: since both sides hold and professe what­soever the Church Catholike in her Creeds and Generall Councells hath de­clared to be beleived in these points; and [Page 30] whatsoever hath been by her in like man­ner condemned as erroneous, is equally rejected by both. But yet notwithstan­ding all this, that we see now and then some men catching at consequences, and taking advantage from thence to charge Heresy one upon another, it is a matter that deserve's not so much our wonder as our pitty: we all of us know, 'tis the com­mon custome of hot and eager disputants, especially when through long agitation of the matter they are inflamed with chol­ler and passion: and besides, I have alrea­dy showne in breife, what we are to think of such Heresies as are fastned upon men meerely for such consequences as they themselves neither apprehend nor grant. For the present, this alone may suffice to show the Possibility of a Reconciliation, that there's no one Opinion expresly main­tained by either side, which is directly contrary to the substance of Faith, or de­structive of Salvation [salutis devoratori­um] to make use of Tertullian's expression: nay whatsoever is such, is plainly and ex­presly [Page 31] condemned by both.

If of later times any new Differences have been raised amongst those Churches touching Predestination, Freewill, and the like; these can no way be made a suffici­ent ground of Schisme and separation be­twixt them. For in all these there is no­thing of fundamentall and necessary be­leife save onely this, that the free grace & goodnesse of God, in the Predestination of miserable men, in the conversion of sin­full men, in the freeing of their captivated wills; in a word, in the finall Perseverance and Salvation of his Elect, be so farre forth acknowledged and extoll'd, as that what­soever makes any way for the enstating of them in grace and glory, and whatsoever is done by them in reference thereunto, all must be ascribed to the speciall grace and mercy of Almighty God: on the contrary, whatsoever concerne's the corruption of man's nature, his obstinacie in sinne, the pravitie and servitude of his corrupt will; in short, whatsoever praecipitate's & plun­ge's wretched men into Hell and everla­sting [Page 32] perdition, all this we must thank our selves & our sins for, & by no meanes im­pute any part of it to God. So long as these things stand firme and unshaken (as with­out doubt they doe) though in the meane time their manner of apprehensions and expressions, yea though their Opinions be different in other points which are onely superstructions and belong not to the foundation▪ yet are not these of such mo­ment as that a perpetuall Breach and Di­vision should be made and continued be­twixt whole Churches for such petty matters. If therefore this were but once agreed upon amongst Divines, that their jarres and contentions are not, nor ever were about any fundamentall points and such as are of absolute necessity to be known and beleived by all that will be sa­ved, then must it also be granted for a ma­nifest trueth, that 'tis no way impossible but an agreement and Communion may be established this dangerous Schisme ut­terly rooted out, and a blessed Peace setled and preserved amongst the German Chur­ches. [Page 33] And thus having proved that a Re­conciliation is possible, it remaine's that in the next place we consider whether or no Princes, Doctors and Pastors of Gods Church, and in generall all Christians bee not bound in duty by the law of God, eve­ry man to endeavour according to his ut­most power and ability that such an uni­on may with all convenient speed be set­led and established amongst the Refor­med Churches.

1 And that all men are so bound, seeme's to be intimated by that of S. Paul which I alledged before; if it be possible, & as much as in you lie's, live peaceably with all men. If so great care and diligence must be had to maintaine a civill and externall peace with all sorts of men, then surely a spirituall & Ecclesiasticall peace amongst Christians is much rather to be sought af­ter and preserved, where therefore there is no utter impossibility to hinder why such an Union may not be obtained, such men can in no wise be excused, who ei­ther out of negligence or wilfulnesse diso­bey [Page 34] the Commandements of God herein. Nor can any man justly here pretend that Discords and diversities of Opinions can­not as yet be composed and setled: for if it be possible that the Schisme it selfe & the Rent betwixt these Churches may be ta­ken away, (as without all question it may) I had rather that a mil-stone were Math. 18. hanged about my neck, and that I were drowned in the depth of the Sea, than that I should willingly be any hinderance to so good a work, so well-pleasing to God, and so necessary to the removall of Scan­dall; nay than that I should not with my whole minde and might promote and further it.

2 To this may be further added, what must necessarily be confes't by all men, that a true and right order'd Charity is of as great necessity for the attaining of Sal­vation, to all Churches and to every parti­cular member in any Church, as is the true and entire Profession of sound and saving Faith: our Lord and Saviour Christ Jesus make's this the badge and cognizance [Page 35] whereby to distinguish and discerne be­twixt his true Disciples and such as are spurious and counterfeit; by this shall all Joh. 1335. men know that yee are my Disciples, if yee love one another. Now I leave it to every man's conscience to judge, what manner of Charity that is, which see's and suffer's Christian Churches (without all just cause and necessity) to stand still at distance and defiance one with another, and perpetu­ally to shunne a Reconciliation and Uni­on. Is it not enough for us to separate from the hay and stubble, I meane, from the Er­rours 1. Cor. 3. 12. of other Churches, but must we by a voluntary separation forsake the Chur­ches themselves which as yet have not forsaken Christ or his Truth?

3 Further yet, we see how that both Zuinglians and Lutherans (as they are usu­ally termed) confesse that those Churches which hold with either side, doe not­withstanding still remaine true Christian Churches, & true members of the Church Catholike, whereof Christ is the head. The renowned Princes in their Preface [Page 36] prefixt to the Forme of Agreement plainly professe, that it was farre from their thoughts and intentions to condemne such persons as er­red Osiand. Antist. pag. 75. through the weaknesse of their judgement; provided that they did not defame and bla­spheme God's Trueth; much lesse to condemne whole Churches, living either under the Ro­mane Empire or elsewhere: nay they did not doubt but that there were many pious & religi­ous men living in those Churches, though they agreed not with them in all Points of Religion. Moreover, when it was objected to Lucas Osiander, how that he had sometimes ter­med Calvinists the Divel's Martyres, hee forthwith purged himselfe from that a­spersion thus; They that have heard my Ser­mons, In Ant [...]st. pag▪ 91. will say that they never heard from me any reproachfull termes against the blessed▪ Martyrs of Christ: yea my owne writings pub­lisht to the world will witnesse for me, that J ter­med those which were massacred in France on S. Bartholomewe's day, holy Martyres. This then would be seriously thought up­on, whether or no it will stand with the Policy, Piety, and the duty of Christian [Page 37] Churches, for every petty errour to deny Gal. 2. 9▪ the right hand of fellowship and brotherly love to those Churches, who in the mean time (notwithstanding such errours) may continue Christ's blessed Martyrs and ho­ly Brethren. They who acknowledge Christ for their elder brother, must of ne­cessity whether they will or no have all Christs brethren joyned to them in a most sure and fast knot of consanguinity and communion.

4 Besides, I am very confident that both the Saxon, and Helvetian, & all other Churches which joyne with either of those two, will professe that they desire to have and to retaine a brotherly Commu­nion and Peace with this our Church of England, as also with the Scottish, Jrish, and all other forraigne Churches of the Re­formation. And truely we for our parts, although we doe not assent to them in all points of controverted▪ Divinity, yet doe we account of them as our Brethren in Christ, and doe solemnely protest that we entertaine a holy and brotherly Commu­nion [Page 38] with them. And if they be like affe­cted towards us, with what reason then and equitie doe the German Churches de­prive themselves of that brotherly Com­munion one with another, which yet they are not afraid to entertaine with for­raigne Churches? What therefore Moses said long since to the two Israelites that were striving together, the same may truly be said to the Germane Churches quarrel­ling and contending one with another, but cannot so truely be disproved; Sirs, yee Act. 7. 16 are brethren, why doe yee wrong one to ano­ther.

5 Last of all, that which all good men are bound to beg of Almighty God in their prayers to him, questionlesse they are bound likewise to imploy their best care and endeavours for the procuring of it. Now who is there that doe's not daily so­licite God for the flourishing and peacea­ble estate of his Church? Who is there that make's it not a part of his daily prayers, that God would be pleased to remove out of the way whatsoever doth disquiet and [Page 39] disturbe her peace, or any way let and hin­der her spirituall growth and edification? This was King David's wish; & it should be the wish of all good Princes, and Di­vines, and generally of all Christians. Nei­ther did David wish onely the happinesse and prosperity of Gods Church, but hee carefully sought to doe it good, and as much Psal. 122 9. as in him lay he did procure and effect it. All this was but duty in him to doe, and can it be lesse then dutie in us?

And here I should but trifle away the time, should I goe about to play the Ora­tour and expresse at large to the Germane Churches, the blessings that accompany Peace & Unitie, & the many miseries & calamities of a long-continued Schisme and Division. That speech of Prudentius is a most certaine trueth, ‘— scissura domestica turbat’ Rem populi; titubat (que) foris quod dissiditiktùs: civill and intestine broiles alwaies prove the undoing of a people; nor doe things ever goe right abroad, when there is dissention at home. What may make most for the good and [Page 40] advantage of their Churches, let it be their care to consider; and resolve this with themselves, that what ever it be, it is not onely to be sought after with their pray­ers, but with the utmost diligence and en­deavours of every one of them in particu­lar. Neither let any unexperienced men a­mongst them thinke or hope, that they shall ingratiate themselves with Papists, and so live more peaceably by them and suffer lesse harme from them, by refusing to enter into freindship and fellowship with Calvinists (as they terme them.) What is to be hoped for & expected from them, we may learne from Osiander; Pa­pists (saith he) spare neither Lutherans nor In Antist. pag. 7 4. Zuinglians, but condemne both of them to fire and faggot, in all those places where the Pope (that raging and ravenous beast of Rome) beare's rule and sway: They that are most in favour with them, can at best but hope for that kindnesse from them which Vlysses (in Homer) obtained of Polyphemus,

[ [...].] O [...]. 2. to be devoured last, after he had lookt on and [Page 41] seene all his freinds and companions devoured before him. They will perhaps destroy the Calvinists first, but the Lutherans must look to follow after them: none are like to e­scape in the end, if once the Papists have them at their mercy.

What hitherto hath been said, is to show that a Communion and Reconciliation of the Germane Churches is a thing, not only possible, but in obedience to Gods commandement a necessary duty. It now remaine's that J proceed to set downe the way and meanes whereby such a Recon­ciliation may be compassed, and the rents and distractions of the said Churches may with most conveniencie and speed bee made up: which I shall doe, rather to te­stifie that vehement desire & zeale which I have to so good a work, than out of any opinion that those famous Churches (which alwaies have abounded with store of learned and pious Divines) can a­ny way stand in need of advice herein from me or any other forraigne Divine whatsoever.

[Page 42]Seeing therefore that the fore-mentio­ned Controversies may be agitated either betwixt severall and distinct Churches, whereof one is no way subordinate to the other; or else betwixt such particular men as are members of the same Church, and subjects to one & the same Prince: J will speak first, of divers Churches indepen­dent one upon another, and afterwards of particular men in one & the same Church, and show how Peace and Unitie may be made and preserved amongst them.

For the first, I conceive there's no readi­er and better way for reducing of two dif­ferent Churches to the same Communi­on, than is that usuall one of procuring a faire and peaceable Conference amongst Divines of both sides, authorised and ap­pointed there unto by their Princes. For if any one imagine, that a Councell being once held of all the Reformed Churches, there will out of hand within the com­passe of some few moneths, or yeares, yea or in one age, an end be put to all disputes whatsoever, which have of a long time [Page 43] troubled and busied the Learned, so as that they shall all joyne and agree in the same opinion about all such points of controversie; this (with submission to better judgements) seemes to me very un­likely. For so dull and dim-sighted is the eye of our understanding, that it can hard­ly peirce into the depth of such subtle and intricate Questions, no not when it is a­lone, free and undisturbed in it's contem­plations: but being distracted, by the stirs & tumults of disputation so far unable are we to penetrate into the quick of them, that many times we cannot so much as discerne and perceive them, no not when we look upon them with a fixt and steddy eye. And (to speak plainly what I con­ceive in this matter) the cheife use of Councells, especially of Generall Coun­cells, is to maintaine and defend those ne­cessary and plaine points of Faith against the oppositions of Hereticks, rather than to discusse or determine nice controver­sies of lesser moment and use.

To returne then to that faire & freind­ly [Page 44] Conference, which but now I com­mended for the likeliest and fittest meanes of obtaining an Union: if it could be un­dertaken with such an intention, & man­naged in such sort, as it ought to be, wee have good cause to hope that we shall in a short time see a blessed Peace and Uni­on established amongst the Germane Churches.

This therefore must carefully be remē ­bred by all such as shall be present & par­ties to such a Meeting, that the end why they are called together, is not that like Adversaries they should strive for the ma­stery, but rather that they should like Bre­thren search out and make use of all law­full and warrantable meanes for the set­ling of Peace and Unitie. For if once they fall a crossing and contending one with another, they will never be able to per­swade, much lesse to procure any agree­ment betwixt such Churches as are at ods and opposition. Let them therefore care­fully keep off and forbeare to enter the in­tricate Labyrinths of ordinary disputes: [Page 45] & let their meeting aime at this one end, to make it appeare to their Churches, how that there's no just cause why they should any longer stand out and refuse to joyne hands and be united. To effect this, let it in the first place be set downe how farre the Church Catholike hath declared her­selfe in each Controversie, what hath been by her defined and required to be beleived generally by all sub Anathemate. For a­bout points fundamentall there may sometimes arise such doubts and disputes as are no way fundamentall: and such, as that the ancient Fathers of the Church, had they been raised in their times, would never have attempted a decision of them, to the hazard of breeding or fostering a Schisme betwixt severall Churches. For instance, that God is One in Essence, and Three in Persons distinguished one from another; that the Sonne is begotten of the Father; that the holy Ghost is the Spirit of both Father and Sonne; that these three Persons are coeternall and coequall; all these are fitly determined, and reckoned [Page 46] in the number of Fundamentalls: but now if any man should peremptorily affirme and maintaine, that all those Schoole-ni­cities touching the manner of the Sonne's generation, and the procession of the holy Ghost, are likewise fundamentall and of equall necessity with the former, & ought to be determined one way; that man should deserve but litle thanks from Christ and his Church, by such his rash and in­considerate assertion. So likewise, that our Lord Jesus Christ is both God and Man; that he hath both natures, divine and hu­mane, inseparably united in one Person; and that we have salvation onely by this God incarnate; all this is fundamentall, or rather 'tis that firme & immoveable foun­dation whereon the whole Catholike & saving Faith is built: but yet notwithstan­ding we must not think, that whatsoever may be questioned and debated about the ineffable manner of that union betwixt the two natures, or the manner how his body is present in the blessed Sacrament, as also concerning the Communication [Page 47] of Properties unto the humane nature by vertue of its union with the Divinity, or touching the actions and operations of his Humanity depending upon the said Union, wee must not (I say) imagine that all these belong to Fundamentall Faith, but rather to Theologicall Science, or perhaps not so neither, but onely to the vaine curi­osity of some particular Divines. Let them therefore make this their first and maine businesse, carefully to distinguish betwixt fundamentall points and others that are not so▪ and let them not think, that what­soever is appendant and bordering upon a fundamentall point, must therefore forthwith be it selfe fundamentall.

When this is once done; their next care must be that these fundamentalls be ex­pressed and published after a breife and perspicuous manner, and propounded to the publike acceptation and approbation of all the Churches. Certa semper sunt in paucis, saith Tertullian; certaine and undoub­ted Trueths are not many, and they are such as may be delivered in a few words: whatsoever [Page 48] is necessary for a Christian man's salvati­on to be knowne by him; and whatsoe­ver is conducible to render us holy or eter­nally happy, it is all of it plaine and obvi­ous. Here's no use either of subtle & acute distinctions, or of any long and tedious explications, which are oftimes used not for the building up of Christians in the fundamentall faith, but rather to favour and further the different opinions of pri­vate Doctors. In a word, here's no use of any Metaphysicall formalities and abstra­cted notions; which serve only to perplex and confound the learned, and to deterre such as are unlearned from embracing the Catholike Faith; but doe not any way en­cline the hearts either of one or other to yeild assent and beleife to the fundamen­tall points of Faith.

After they have proceeded thus far, ha­ving drawn up a breife and plaine Forme of all such Points as are by them judged to appertaine unto the substance of that com­mon Faith which is necessary to be known Tit. 1. 3. and professed by all Churches; & having [Page 49] passed by & left undecided all such points as are not so generally received & agreed upon; in the next place, moderate & peace­able Divines should labour to exhort and perswade all the rest, that they would quietly lay aside all controversies and con­tentions about such points as good Chri­stians may safely be ignorant of without hazard of their salvation; and that they would not quarrell any longer about thē, to the danger of the Church, the losse of her Peace, and the scandall of Schisme which is thereby like to fall upon her.

Of what good use and necessity this ad­vice is, may be clearely seen from the rash­nesse of the Church of Rome, and her clean contrary practice herein: who being not content with those Articles delivered in the Apostles Creed, and Nicene Creed, will needs obtrude upon the Christian world those other new-coin'd Articles of the Trent-conventicle, and hath thereby mi­nistred occasion of a perpetuall rent and Schisme amongst the Churches. How much more prudently did that blessed [Page 50] Martyr and most learned Father of his Times, S. Cyprian behave himselfe? who Epist ad Ste­phen & ad Iuhaian Praef. ad Co [...]il. Carthag. professeth, that he would not, for difference in opinion, contend or strive with any man; nor would he break the peace of our Lord with his Brethren, or cast off any man from his com­munion, because he was of a different minde from him. By which his Christian charity and moderation, S. Cyprian (though in an errour) deserved better of the Church than Stephen Bishop of Rome who was in the right, and did (by his unquiet spirit) as much as in him lay to rend and teare a­sunder the Churches. Thus warranted by the example of this blessed Martyr, and likewise by the judgement of S. Austin V [...]l. August. de B [...]p [...]. lib. 2 cap 4 5. herein, I need not stick to affirme, that a­mongst the Doctors and Divines of Ger­many those who are in the errour and yet are willing and desirous to retaine a bro­therly Communion with the rest, are fre­er & further from Schisme in Gods sight, than they who are in the Trueth & with­all disdaine and deny to entertaine such a Communiō with other Churches which [Page 51] seek and sue for it. If therefore they can but get an universall consent in all Funda­mentalls, though in other things there bee some difference amongst private Doctors, yet let them all joyne their votes and voi­ces in this prayer to God, nulla salus bello, pacemte poscimus omnes; no safety can be had or hoped for in warre, therefore give peace in our time ô Lord.

But if any here shall demand, what course is to be taken about such Contro­versies as cannot be decided and agreed upon, that they may not give any occasion whereby this Peace and Union of the Churches should be hindered, or being obtained should afterwards be disturbed and lost; I will set down some few rules, which to me seeme worthy the observa­tion and practice of Divines on both sides.

First, that whatsoever tart and bitter passages have formerly slipt from Adver­saries either by word or writing, amids the heat of disputation, they should all be pardond on both sides for the publike good, and for ever after buried in silence [Page 52] and oblivion. And if it happen that any of those books and writings should after­wards be reprinted; before they passe the Presse, let them first be purged of all gall & bitternesse, which otherwise would but rub up and renew the old sore of strife & contention amongst brethren.

Secondly, Because no man can with pa­tience heare himselfe branded with Here­sie, heed must be taken that none be slan­dered with the name of Nestorian, Euty­chian, or any other condemned Hereticke, so long as he doth expresly denie and dis­claime the damn▪d Opinions of such He­reticks: seeing it is utterly impossible that ever they should continue firme in a bro­therly Communion and concord, who for every petty difference in Opinion cease not by such reproachfull and reviling termes to provoke and exasperate one an­other. And it were to be wished further, that those siding names of Lutherans, Zuinglians, Calvinists, were all laid aside; which are badges rather of Faction than any fraternall Union, anh such as the anci­ent [Page 53] Fathers could never approve of. Epi­phanius Epiph. Har 42. & 70. would not allow Christians to beare any [...], any other name added over & above to the name of Chri­stian, but rest content with that. Non Pe­trianos, N [...]zian Orat. 30. non Paulinos vocari nos oportet, sed Christianos: who ought not to be called either Petrians, or Paulians, but Christians, saith Nazianzen. But of all others Lactantius is the most severe and rigorous herein; Chri­stiani [...]st. [...]u [...] lib 4 cap. 30. esse desierunt, qui Christi nomine omisso humana & externa vocabula induerunt▪ they have left off to be Christians, who take up for­raigne titles and humane appellations instead of the name Christian: though to say the trueth, such names are rather fasten'd and father'd on particular Churches by others, than by themselves either desired or ow­ned.

Thirdly, that all profound and contro­verted Points be let alone and not medled with in Sermons preached to the com­mon people, or in any such books as are publisht in the Vulgar tongue; let them be accounted rather the exercise and busines [Page 54] of the Schooles, than any fit food & nou­rishment for men's soules. Such perplex'd Disputes may very well be spared in the Pulpit; but Charity, which usually is im­paired by the handling and discussing of them, cannot be spared or wanting a­mongst Christians, without the utmost danger and hazard of their soules. The common people doe but play and sport with such Controversies, they are no whit profited by them; and in the end, not well understanding them, they give over spor­ting, and fall a quarrelling and contending about them.

Last of all, if Divines shall hereafter have a minde to disperse or publish and Discourses about these Points, let them doe it according to that grave advice of Greg. Nazianzen, [...], Orat. 3. de Pa. [...] with reasons, not revilings: let their aimes & intentions be, not to non-plus and baffle, but rather fairely and freindly to informe and reduce their straying brother into the way of Trueth. Hee that shall after this manner be brought to see and forsake his [Page 55] Errour, will not thinke himselfe vanqui­shed, but instructed; nor will he be abasht and asham'd, like one over matcht & over­come by his Adversary, but rather rejoyce as one better'd and benefited by his bro­ther. He that is a proficient is never asha­med.

Hitherto have I laid down the meanes and manner how an Union may be set­led and continued betwixt severall and in­dependent Churches. But because it may and often doth happen, that there are di­vers men, both learned and unlearned, li­ving in the same Church and within the Dominions of the same Prince, whose consciences (whether rightly or misinfor­med) will not suffer them to subscribe to the common and more generally received Opinion in these Controversies; let us in the next place enquire, what course is best to be taken concerning such men.

And here, the Governours of each seve­rall Church if they have any regard & re­spect to the safety of their weak Brethren, they must see that they doe not intermixe [Page 56] with the publike Confessions and Articles of Religion, which they would have re­ceived and assented unto by all such as live under their Jurisdiction, any curious and unnecessary Controversies, nor any decisions of nice and subtle Questions; but rather they must take care that such pub­like Confessions be framed and temper'd to the capacity of the common people, so as they may instruct & edify the ignorant, and promote the salvation of all. Herein they should doe well to consider the wis­dome of our Fore-fathers; whose ancient Confessions (unlesse we corrupt & stuffe them with new Opinions of our own, on purpose to disturb the publike Peace) no sober and discreet man will refuse to sub­scribe unto them. Neither is there any ne­cessity why we should burden our pub­like Confessions with any such additions of our own; since God himselfe hath or­dained to bring his people to heaven and happines, not through the rough & knot­ty paths of perplex'd & intricate Disputes, but by the smooth and compendious way [Page 57] of Faith & Charity. Why then such strifes and contentions about words? What make Schoole-nicities amongst Church-Confessions? the Salvation of Christians is In Orat. unum esse Christ [...]m wholy placed in beleiving and serving God, as that great Athanasius sometimes gravely spake.

Adde to this, that they will have much adoe to maintaine a firme peace with o­ther Churches, who cease not to persecute men and expell them their Communion (as if they were Hereticks) onely because they maintain that Doctrine which those other Churches hold and professe: for in so doing, what doe they else but tacitly charge Heresy upon other Churches? whom though in word they acknow­ledge for their Brethren, yet they hereby show that in their hearts they much dis­approve and dislike them.

Lastly, unlesse the publike Confessions of Churches be cnofined to such Points onely as are fundamentall and generally received by all the Reformed Churches, this inconvenience must of necessity fol­low [Page 58] thereupon, that many learned, pious, and peaceable Ministers shall be driven out & disenabled from exercising the Mi­nistery in those Churches wherein they live.

But if any man doubt, whether or no such men may lawfully entertaine a holy and spirituall Communion one with an­other in the same Church, who yet agree not amongst themselves in all Points of Divinity; this (as I conceive) is a matter out of all doubt and question. For as tou­ching that blessed Communion which is betwixt Christians at the receiving of the Lord's Supper, it consist's cheifly in these particulars, that by the common bond of the blessed Spirit we are all united to that sole head of the Church Christ Jesus; that by the same Spirit, and by Faith and Cha­rity we are united amongst our selves and linked together as it were into one body; that lastly, like men fed at the same table, we are all of us nourished up unto eternall life with the same quickning food, to wit the body and blood of Christ: in all these [Page 59] particulars doe they professe a Communi­on, whosoever approach and are admitted to that holy Table. But now as we doe not by this mutuall Communion professe our selves to have attained all of us either to perfection or to an equall measure of knowledge in Divinity: so neither doe we hereby professe, that there is an abso­lute and exact agreement amongst us a­bout all Points of Divinity, or that we are all of us in one and the same Opinion a­bout all Disputes and Controversies. If no Communion could be had amongst Chri­stians, but upon such hard termes as these, I beleive it would hardly be found be­twixt S. Peter and S. Paul; certaine I am the Church of Corinth must of necessitie have fallen in peices; and in these times of ours there would not easily be found ma­ny Divines of note and eminence, which could with a safe conscience communi­cate together at the same holy Sacrament and Supper of our Lord. It is therefore the duty of all Church-Governours (as being conscious to themselves of the common [Page 60] infirmities of all men, both themselves & others) to take heed least while they exact of their People a too strict and punctuall Confession of more than what's necessa­ry, they thereby wound and weaken the sweet Peace and Unity of Christendome, than which nothing more necessary. So much for Church-Governours.

Come we in the next place to such Mi­nisters and other Christians of what state and condition soever, as desire to continue in the Communion of those Churches wherein they live, but yet their Conscien­ces will not permit them to allow & pro­fesse all the common and received Opini­ons of the said Churches. Such men must see that they show themselves teachable and tractable, and not persist after a proud and pertinacious manner in defence of those Opinions wherein they dissent from their Church. Now such a one is to be ac­counted teachable and tractable, who lends a willing and attentive eare to the instru­ctions and information of the Church; who doe's not dissent from her out of any [Page 61] perverse and peevish humour, but meere­ly out of the weaknesse of his judgement, being not able in such profound Points to discerne that Trueth which men of grea­ter learning and more acute wits easily see and perceive. And because it is the pecu­liar prerogative of Almighty God to search the hearts, it behoves us Christians to encline alwaies to the more favoura­ble and more charitable side; and, where we have not cleare and evident reasons for the contrary, we ought to judge of e­very man that he denies his assent rather out of conscience than contumacy and perversenesse.

They who thus behave themselves, are not to be excluded and expelled the Communion of those Churches wherein they live, for petty mistakes and errours in their Opinions: but yet with this caution and condition, that they take not upon them to oppose the received Opinion of the Church, or to publish & spread their own private Opinion amongst the common people. Nor can they justly dislike of this [Page 62] caution or take it ill, whosoever have a de­sire to live peaceably in the Communion of the Church: for admit that the private Opinion of some Divine or any other Christian, be true; and the publike judge­ment of the Church, erroneous: yet never­thelesse, if the Errour be such as doe's not prejudice a Christian man's salvation, it is much better that the true Opinion of any private man whatsoever should quietly lie hid in silence and obscurity, than that the publike authority of the Church should be openly contemned and tram­pled on, or that the Churche's Peace, by this unnecessary conflict of jarring Opini­ons, as by two contrary windes, should be shaken and torne in peices. But if any man be perswaded in his conscience, that his private Opinion wherein hee differ's from the Church, is of such moment and importance as that men cannot be saved without the knowledge of it; such a one, if he cannot perswade and convince the Rulers and Governours of his Church in this matter, must either turne aside into [Page 63] some other Church, or else (for the good of men's soules) patiently submit to such censures as the Church in which he live's shall inflict upon him.

This is it (most learned Sir) which at your request I thought good to write and send unto you. If it may stand you or any man else in any steed for the advancing of the Churche's Peace, I have all my wish & ayme for which I penned it. They who are better acquainted with the present state and affaires of the Germane Churches than I am, will be able (no doubt) to give you fuller and better advice herein. For my selfe, it remaine's onely that I humbly beseech Almighty God, that he would move and encline the hearts of Princes, earnestly to desire this blessed Union of our Churches; that he would enlighten the understandings of Divines to find out and follow after such meanes as may most conduce to the speedy establishing of it; that lastly he would enflame the hearts of all Christians to embrace this Peace, & bequeath it to all posterity. The God of [Page 64] Peace grant this for the sake of his deare Sonne, the sole Author & procurer of our Peace. To whom with the blessed Spi­rit be all honour, glory, & thankes­giving world without end.

AMEN.

I CANNOT easily expresse how much I was joyed with those few leaves which I lately receaved from you; as soone as I un­derstood how that there was now at length some hopes of setling a true and brotherly union betwixt Us & those of Germany who hold the Augustane Confession. For seeing that the very name [Page 2] of Peace is sweet and delight some, much more the thing it selfe; especially if it be a Peace in Religion, which indeed com­prehends in it all kinds of true Peace and Unity: I cannot chuse therefore but con­gratulate and joy you (Sir) with that good and truly-Apostolicall office which you now undergoe: an Emploiment which hath ever this successe, that it never can prove in vaine, or be altogether lost; for it will be sure either to redound to the good of him that receive's it (if it be embraced,) or else (if rejected) returne back againe in­to his bosome who proffer's it. Notwith­standing, I observe there are two maine Controversies set downe by you, which seem to let and hinder why wee cannot quickly be united and made one Church; the former is touching the Eucharist; the other, touching that involv'd and mysteri­ous Point of Praedestination. For the com­posing of which two Controversies, that you should desire my opinion, seeme's truly to me to be a course somewhat pre­posterous and out of order: rather wee [Page 3] should imitate (as I conceive) those ex­pert Physitions, who sometimes cure one contrary by another: so likewise we, see­ing that Discords in Opinion have bred disaffection and hatred in men's minds, 'twere necessary we should first endea­vour that love and amity may be seated in the hearts and affections of men, that so we may the more easily allay their heat in disputation, and reconcile them in their much differing Opinions. To the promo­ting of this good work I neither can nor may be wanting. All that I shall say tou­ching both Controversies, give me leave to glance at in three words; to wit, that the way & meanes of establishing an U­nion, to men of peaceable minds, is easie; to such as are lesse moderate, tis possible; to both, very necessary.

THose Articles of Religi­on wherein the Divines of both sides doe fully a­gree, are abundantly suf­ficient, both for a Christi­an man's salvation, and likewise for the establishing of a firme & lasting Peace in the Churches of God. As for the rest, I would not have them recko­ned amongst the Apostle's [ [...]] foolish Questions: doubtlesse they are such as may perhaps not unfitly bee sent to the Divinity-Schooles, there to bee throughly discussed: but by no meanes [Page 2] ought they to disquiet the Peace either of any Christian soule, or of God's holy Church. What doe we professing Christi­an Charity and love, if we still obstinately refuse to indulge our Brethren this litle li­berty of dissenting from us in doubtfull & difficult Schoole-questions? Seeing wee know very well that our good and graci­ous Saviour passed over with silence and toleration great and greivous Errours in comparison of these (if it be granted that these are Errours,) and that too even in such as were of his owne houshold and retinue.

REverend and much respected Brother in Christ; Wee had long since by common con­sent made ready an Answer to your former Letters which you writ unto us severally some Moneths agon: but be­ing desirous to have likewise a generall Subscription to it according to that agree­ment which should be betwixt fellow­brethren of the Clergy, we deferred the sending of it somewhat the longer in hopes of a meeting. You desire us now in [Page 2] your second Letter dated from London March 20. that we would give you our O­pinion concerning the Conference at Lips­wich; the rather, because that Conference is likely to have some effect and influence upon the busines you have in hand. Thus therefore; that meeting (though it was called for other ends and reasons) yet see­ing it was holden with such good suc­cesse, and that the cheife Divines of both sides had so faire & freindly a Conference, heard one another with such patience, & parted with such love and brotherly affe­ction, it is a very good signe that this mat­ter is from the Lord, and from this good beginning who can chuse but hope for a happy and successefull issue?

But yet notwithstanding, they parted differing about three Points: it is well that they differd but in three; & 'tis better yet, that even in those three Points they agreed in most things, and such as are of greatest moment; nor was their difference so much about the thing it selfe, as about some Formes of expression, which for the [Page 3] most part we cannot so easily forget and cast off after we have been long accusto­med to them. For seeing it is confest on both sides, that Christ hath two natures in one person, so inseparably united that nei­ther can they be divided, nor are they con­founded, but still remaine distinct and se­verall without all mixture or aequality (so much as of their Properties,) to what end is it to quarrell about improper and figu­rative Propositions? so likewise in the Eu­charist, seeing they both agree that the Faithfull doe eat not only the fruit and be­nefit, but the very essence ( or Substance) of Christ's body; and that on God's part the Sacraments are exhibited entire & perfect, the thing signified together with the sign, what doe they contending about Hypo­crites and unbelievers? 'tis all one as if Phy­si [...]ions should fall a disputing about a dead man, whether or no the Potion he tooke hath any operation upon him. There re­maines yet that other much controverted Question touching Praedestination: and yet even in this too it would be no hard [Page 4] matter for them to be reconciled, were but spleen and partiality laid aside, and in the roome thereof a reverent and modest feare how we pry too farre into God's se­cret Counsells, placed and planted: seeing the best and ablest Divines of both sides acknowledge, that in many Questions a­bout this Mystery we must be faine to take up S ^t Paul's exclamation, O the depth! and that 'tis both lawfull & sufficient for them to rest and hold together in those cleare & undoubted Trueths; namely, that the Ele­ction of such as shall be saved, was made in Christ; that the destruction of all such as perish, is from themselves; that Salvati­on is from God; that Faith (yea even fore­seen Faith) is not from our selves, it is the gift of God, that we may not boast of any thing, seeing we have nothing of our own; all must be ascribed to God: as S. Cy­prian of old devoutly and pithily spake.

Thus you have, both what we hope & conceive of the Conference at Lipswich. But the most principall and speciall thing, which should be earnestly prest and incul­cated, [Page 5] is this; that in Divine matters, espo­cially in such high and difficult mysteries as these are, which are rather to be adored than pried into, we ought to have a cer­taine and set Rule to speake by▪ as S. Austin sometimes prudently and piously coun­selled: & therefore it would be a very safe and good course for us to refraine from all novell and new-fangled expressions, and to confine the liberty of Prophecying to such Formes and Phrases as the holy Scri­ptures doe furnish us withall. It remaines, that wee earnestly beseech the God of Peace to bruise Satan under our feet, & that shortly: unto which God we heartily re­commend you (Reverend Brother) & rest

IF at this day wee should take a survay of the seve­rall Professions of Christi­anity, that have any large spread in any part of the world (as of the Religion of the Romane and the Reformed Churches in our Quarters, of the Aegyptians and Aethiopians in the South, of the Grecians & other Christians in the Easterne parts,) and should put-by the Points wherein they differ one from another, and gather into one body the rest of the Articles wherein they doe all generally agree; wee [Page 7] should finde, that in those Propositions which without all Controversie are uni­versally received in the whole Christian world, so much trueth is contained, as being joyned with holy obedience, may be sufficient to bring a man unto everla­sting salvation. Neither have we cause to G [...]l 6 1 [...]. doubt, but that as many as doe walke accor­to this rule (neither overthrowing that which they have builded by superindu­cing any damnable here [...]ies thereupon, nor otherwise vitiating their holy Faith with a lewd and wicked conversation) peace shall be upon them, and mercy, and upon the Is­rael of God.

THat which hath been the constant and earnest wish of all good men for these hundred yeares past, and which by all wise men hath been e­steemed worthy to be purchased at any rate and with any paines though never so great; this (we heare, to the exceeding great joy of our hearts) is at this day en­deavoured by some worthy servants of Christ▪ with singular zeale, and not with­out good hopes of a happy successe: to wit, that the Protestant Churches which [Page 2] differ one from another about some Points of Religion, laying aside or at least moderating on both sides their over-tena­cious adhering to their own Opinions, may now at length be united and made up into one body. We being much joyed with this welcome newes, first of all we render all possible praise and thankesgi­ving to almighty God the giver of all good things, that he hath been pleased to put such good thoughts and intentions into the hearts of his servants; and wee most earnestly beseech him, that his blessing may goe along with this good designe, & crowne it with successe: next, we returne many thanks to those our reverend and worthy Brethren and fellow-Ministers, who have put their hands to this worke; and we doe highly applaud and admire their faithfulnesse, zeale, charity, and singu­lar magnanimity & courage herein. What a brave and noble spirit does it argue in them, that they could once hope for an U­nity and Peace of our Churches in these desperate and distracted times? Or that [Page 3] they durst venter upon a matter of such difficulty, which had so often been attem­pted heretofore by men of great abilities, but could never be brought to passe? What the event of this so great and good a de­signe will be, is in the sole power & plea­sure of almightie God: but surely the very endeavouring and intending of so good a worke deserve's no litle commendation: for, the bare purpose or having in one's heart and thoughts matters of great con­cernment, and such as may make for the good of Christ's Church, is a great and good worke, & never faile's of its reward from our bountifull God: although there be good cause to hope, that the paines which learned men take hereabout shall even with men too have its fruit & effect. For, now that they have spent their spirits and heat of contention, & wearied them­selves with long strife and variance, it is more than probable that they will now at last entertaine those Counsells of Peace which they have hitherto out of spleene and passion rejected and set light by. Be­sides, [Page 4] that most sharp plowshare of God's judgement wherewith for almost these foureteene yeares he hath furrowed and plowed up the French and German Chur­ches, hath so subdued & broken up men's minds on each side, that never was there a more fit and seasonable opportunity for sowing and casting in the seeds of Unity and Peace, than now. Wee cannot chuse therefore but greatly approve, commend, and admire the purposes and endeavours of those worthy men who have imployed their paines in so necessary a worke: but since we understand how that they are de­sirous to knowe more particularly what our Opinion is of this whole businesse, let us proceed to set downe (as breifly and plainly as we can) our judgement herein.

Indeed it were much to be wished, that they who professe themselves Christ's Disciples and followers, would all think and speake alike of matters spirituall and Divine; perfectly joyned together in the same minde and in the same judgement, (as S. Paul exhorts his Corinthians.) But since there is [Page 5] so much weaknesse in man's understan­ding, and so great difficulty in Points of Divinity, that this perfect and absolute a­greement betwixt pious men is a thing not to be had or hoped for in this world; in the next place it were to be wished, that they would agree and be of the same be­leife about the maine & principall Heads of Religion: and for other matters which are of lesse moment and use, and such as do not any way make either for holinesse of life, or comfort of men's consciences, & consequently doe not necessarily pertaine to Christ's kingdome (which consists in those two things) that they would in such wise beleive them, as to beare with others who dissent frō them about such Points. For as we see in civill & saecular matters, the best States-men are not alwaies of the same Opinion concerning the affaires of the Commonwealth; so likewise in the Church, so long as the summe and sub­stance of Religion is agreed upon & main­tained, no matter though in some other Points the judgements of the Faithfull be [Page 6] various and different. That this is lawfull, both the thing it selfe loudly proclaimes it, and S. Paul confirmes it; who doe's not [...] 15. 1. [...] 3. 15. only permit but command us (more than once) to beare with such as differ from us in their Opinions▪ and 'tis the common and generall Opinion of all such Divines as have been of any note and esteem in the Church ever since our Saviour Christ's times downe to this present age.

Yet is not this so to be understood, as if all manner of Differences in Religion were to be tolerated: for even the same A­postle denounceth an Anathema against such as shall preach any other Gospell than that which he had preached; and the most moderate amongst the Fathers of the Christian Church have alwaies constant­ly held, that we are to shunne and avoid the company of Hereticks. For there bee some Opinions of those men who differ about Religion, which overthrow the ve­ry foundation of our Salvation, & destroy either that Piety or that Charity which wee are commanded by God's word to [Page 7] practise towards God and men: such are the erroneous Doctrines of Romanists, who will have that religious worship gi­ven to creatures, which God hath reser­ved peculiar to himselfe; who make our Faith to rely upon the judgement and au­thority of men; who severall waies over­throw the Preistly office of Jesus Christ; in a word, who have with their own in­ventions so stained and deformed the whole Christian Religion, that they have left no one part in it sound and untainted. Such likewise are the Opinions of Socini­ans, who (to let passe their other Positi­ons) deny our Lord and Saviour Christ Jesus to be truely God: and if once you take away his Divinity, it will necessarily follow, that either wee worship a crea­ture, or else that we doe not worship the sonne of God; both of which are mani­festly repugnant to those Trueths which are delivered to us in holy Writ as abso­lutely necessary to Salvation. We conceive therefore that no Peace in way of Religi­on can be had with these men, nor with [Page 8] any others who maintaine any Errours of this nature, till they shall renounce these their private Doctrines. But for those who hold some erroneous Opinion which yet may consist with Piety, & Cha­rity, and all Christian duties belonging thereunto, we think (as S. Paul seeme's to have determined) a Communion may be held with them. Wee may mildly admo­nish such, and when opportunity is offe­red, discreetly reprove and instruct them; but to cast them out of the Church, and (for no other cause) to curse and excom­municate them as men in a desperate and damnable estate, this (in our opinion) is neither fitting nor lawfull to be done.

Now to apply this to the matter in hand▪ we conceive that to this latter sort all those Controversies doe belong which are agitated amongst Protestant Divines, touching Christ's presence in the Sacramen­tall [...]ignes, touching divine Praedestination, and some few other Points. For they doe agree in all such Points as conduce either to Piety towards God, or Charity to­wards [Page 9] men; they maintain on both sides, that the Scriptures are of divine inspirati­on, that they are perfect, perspicuous, and authenticall; they detest with one heart & mouth the Tyranny, and pernitious Do­ctrines of the Pope, and they equally keep off from entertaining a Communion with him; they have the same Sacraments; they worship the same Christ; they professe the same righteousnesse and holinesse in this life, and they expect the same glory in the life to come: in a word, so great and so wonderfull an agreement is there be­twixt them about all saving and necessary Doctrines, that (did not the history of their affaires, and those bitter contentions which have hitherto (more is the pitty) been fomented amongst them, witnesse the contrary) there's no man but would thinke they had a meeting at the begin­ning, and by common counsell & consent agreed upon the same Confession of Faith. In such a multitude of mysteries, who can chuse but admire that there should not be above one or two Points [Page 10] wherein they did not fully agree? For e­ven about the Eucharist, which is the maine matter of this woefull Division, they both of them grant that 'tis a Sacra­ment not a Sacrifice; that it is to be eaten, not worshipped; both the two kindes in­stituted by our Saviour Christ (to wit, bread and wine) are neither transubstan­tiated nor divided one from the other by either side; they both acknowledge the same use and end of this holy Rite, to wit the commemorating of Christ's death, & the partaking of his body which was cru­cified, and of his blood which was shed for us: There is onely one thing about which they disagree, namely the manner how Christ's body is given to us and re­ceived by us in that Sacrament; the thing is the same on both sides, onely the man­ner of it is divers. This Difference, though it be but small, yet is it not (wee confesse) altogether of no moment: but that it should be of so great moment, as that it ought to make a breach of charity and af­fection amongst Brethren, a duty so useful [Page 11] and necessary to the Christian world, and so miraculously wrought amongst them by the hand of Heaven, this we utterly de­ny. Neither doe We alone deny it: to say nothing of our Brethren in Poland, and al­most all the Germans which hold with us, who (as it is well knowne to all men) e­ver did, and at this day doe make the same reckoning and account of that Contro­versy as we but now did; to say nothing likewise of those famous Divines of both sides in Saxony and Brandenburge, who (as we have been informed) were lately of the very same opinion concerning these Points, when they had fairely discussed them at Lipswich, whither they were come with their Princes. But one thing there is which we cannot here omit to mention, a matter perhaps not so well knowne to forraine nations, yet such a matter it is as we confidently beleive will be most wel­come and acceptable to all good & peace­able men, to wit that the Reformed Chur­ches here in France (whereof there are good store) have alwaies been of that same [Page 12] Opinion touching these Controversies, & they have given testimony of this their O­pinion, both heretofore sundry waies, and likewise now very lately by an expresse Decree made in a generall Synod held here at Charenton neare Paris in the yeare 1631. For when, upon occasion of a citizen of Lions (unto whose daughter a certaine young German of the Augustane Confessi­on, as they call it, was a suiter) it was questiond, how we are to account and e­steeme of such as are commonly termed Lutherans; all the Brethren which were there met, out of all the Provinces of France, and sent thither from their several Churches, did unanimously vote thus; That seeing the Churches of the Augustane Confession doe agree with the other Reformed Churches in all the Principles and fundamen­tall Points of true Religion, and that in their Discipline and forme of Divine worship there is neither Idolatry nor Superstition: such of the Faithfull of that Confession as shall with the spirit of Charity and in a truly peaceable way joyne themselves unto the publike Assemblies [Page 13] of the Churches in this Kingdome, and desire to communicate with them, may, without the abjuration of their former Opinions which they hold contrary to the beleife of these Churches, be admitted to the holy Table, contract marria­ges with the faithfull of our Confession, and present themselves in the quality of Godfa­thers to the children which shall be baptized; upon their promise given to the Consistory, that they will never solicite such children, directly or indirectly, against the Doctrine beleived and professed in our Churches, but shall content themselves with giving them instruction onely in those Points wherein we all agree.

We are not ignorant, how that many objections may be made against this De­cree by such as have a mind to contend & cavill: but such objections they are, most of them, as have but litle strength and vali­dity in them, and such as can no way stand in comparison with those waighty rea­sons wherewith the Christian Faith and Charity doe furnish us. It is not our pur­pose to insist on every particular; onely in general, we think it not amisse to put men [Page 14] in minde of two things, which if they were observed with that care as it fitting, both sides perhaps would henceforth judge more mildly and charitably of each other than hitherto they have done.

First then, speciall heed would be taken by us, that the assertions and Opinions of private men, though Doctors, though of never so great esteem and repute amongst their own men, be not father'd on that whole Church wherein such men live, as the common and generally received Do­ctrine of them all. For what can be imagi­ned more unequall, than that one man's crime, or commendation, should be impu­ted to all? and what by him hath been spo­ken well or ill, should be rewarded or pu­nished in others▪ who were so farre from deserving any such matter, as that many times such things are fastned on them as they never so much as once heard of from others, or once thought thereupon them­selves. The generall Doctrine of each se­verall Church is laid downe and compri­sed in publike Confessions, severall for [Page 15] each side; Their's (namely the Doctrine of the Lutheran party) in the Augustane Confession (as they terme it;) that of the other side, in many severall Confessions, diversly expressed according to the diver­sity of Countries and Kingdomes. From these are we to judge and esteeme what is held and maintained by both: seeing they doe all professe themselves to assent and adhere to these, and that they will live & dye in this Faith. But (for ought I know) neither doe they so generally approve the writings of Brentius or Chemnitius, nor doe these so farre magni [...]ie Piscator or Be­za, as if they would that whatsoever is af­firmed by those men, should be admitted and acknowledged as the common and necessary Faith of all Christians. Nay so farre are they both of them from this fol­ly, that they themselves freely reprove and censure their own men, and mark out many passages in their writings, as diffe­rent from the common and received Do­ctrine of their Church. Whence it fol­low's, that the sayings of such men, who­soever [Page 16] they be, are unjustly, and (to speake the most favourably of it) preposterously fatherd on the whole Church in which they lived. And yet notwithstanding, what else are all those Tenents with which Protestant Divines cast one ano­ther in the teeth, with which they up braid one another as if they were the pub­like and generall faults of the two adverse parts, and for which they so labour to draw one another into envy & contempt? I say, what else are they but the private Po­sitions of some particular Doctors on both sides, vented many times either in choler and passion, or out of a vehement zeale to maintaine their Cause, when they were hard pressed & put to it either with the difficulty of the things themselves, or the subtilty of an acute adversary; and so, spake rather out of necessity than judge­ment and premeditation. For truely so sound and untainted are the publike Con­fessions of our Churches on each side, that there is very litle and hardly any thing which either of them can finde wanting [Page 17] in the other's Confession. Our Divines in Germany doe commend the Augustane Confession; and no doubt but our Bre­thren the Lutherans will in like manner approve of ours, for the farre greater part of it, would they but once be pleased to read it over impartially without passion and prejudice. Certainly neither in that Confession of theirs shall any man meet with that Ʋbiquity of Christ's body, which wee condemne in Lutheranisme; nor in this of ours, that Stoicall Fate so much objected against us.

But a second fault there is, very fre­quent amongst men of both sides, and al­most hereditary, which ought (as we con­ceive) with all care and diligence to bee shun'd and avoided in this businesse. namely, that they who maintaine any Po­sition, should not bee thought to hold whatsoever seemes to us to follow there­upon by the rules of disputation. For it often fall's out, that he who hold's a Prin­ciple from which such a Conclusion is in­ferred, may notwithstanding be utterly ig­norant [Page 18] of that which is in ferred from his Principle. For instance, he that first obser­ved the Loadstone to point towards the North Pole, did not forth with perceive all the severall experiments that have been afterwards made from thence for the use and benefit of Navigation: for Conclusi­ons lye hid and buried in their Principles, nor are they deduced thence without some paines and study. He therefore who hold's some Principle, and withall doth either not heed and regard it; or else consi­ders it, but with an Intellect which is ei­ther dull or prepossessed with anger or af­fection or some other passion, this man, from that Principle of his which hee un­derstand's, doth not straightway under­stand whatsoever may be knowne and concluded from it. Thus they who live in the Papacy, having their mindes bewit­ched (that I may so speake) with the au­thority of their Leaders, though they grant with us that the sinnes of men are most fully expiated by that sacrifice offe­red up by Christ on the Crosse, yet can [Page 19] they not hence conclude (although it evi­dently follow hereupon) that their Sacri­fice of the Altar is vaine and superfluous. Now as he who understand's some one Trueth, is sometimes ignorant of other Trueths which are consequent thereup­on: so likewise he who hath some erro­neous Opinion, must not therefore be thought to hold and maintaine all the ab­surdities that may be inferred from it: for there's the same account to bee made of consequences either way. Thus Tertullian of old, and many of the ancient Fathers, taught that the humane soule is derived from the Father to the Sonne by way of propagation; but that 'tis mortall, which followes upon the former, this they were so farre from granting, that they did al­waies expressely deny it. As therefore wee doe not say that the Papists doe therefore deny their Sacrifice of the Altar, because they grant (as we doe) the perfection and sufficiency of that Sacrifice which was of­fered up by Christ on the crosse, though in all good consequence this overthrowes [Page 20] that sacrifice of theirs: so neither doe we think that Tertullian, & others of the same Opinion touching the originall of man's soule, ought to be charged for holding the Soule to be mortall, because this latter er­rour seeme's to be deducible from the for­mer.

Now then how extreme faulty in this kinde Divines of both sides have beene, who is there that see's not? For we com­monly charge our Brethren (the Luthe­rans) with Eutychianisme, (though they in the meane time deny and disclaime it,) be­cause this errour, as we think, follows up­on their Doctrine concerning the Lord's supper▪ they againe on the other side, stick not to charge us with I knowe not what monstrous Opinions, as if we made God the author of all sin and wickednesse, (as­sertions which we justly abhorre & trem­ble at, because they perswade themselves that this may be gathered from our Do­ctrine about God's Praedestination and Providence. Wee will not here dispute whether these things be rightly inferred [Page 21] yea or no from our severall Tenents and Opinions on both sides: it sufficeth, that whatsoever they be, whether justly or un­justly pin'd upon our Opinions, they are denied by us both: nor can we ever be in­duced by any arguments whatsoever, to grant that they are agreeable and conso­nant to our Faith. For so long as this is done (as indeed it is,) it is manifest from what hitherto hath been delivered, that neither can they without injustice and ca­lumniation bee charged with Eutychia­nisme, nor we with those monstrous and damnable Opinions, although both these errours could by true & solid consequence be concluded from our severall Positions, (which yet neither side will ever confesse for their own part.)

Seeing therefore that all or most of those Doctrines which the one side taxeth in the other as pernicious and such as cannot consist with Salvation, are but either the private Opinions of some particular men or else but Corollaries and conclusions vi­olently wrested by force of argument out [Page 22] of their severall Opinions, would but men (as in reason they ought) forbeare to father any thing on either side save onely that which their whole Churches expres­ly owne and professe for their received O­pinions, it would be very easie to main­taine that all the Dispute and Controver­sie which is in agitation betwixt them, is such as may be tolerated, and that there is not any thing contained in the Faith and Doctrine of either side which over­throwe's Salvation.

Now were but this once agreed upon and beleived on both sides, there would remaine litle or no difficulty in this whole businesse wherein worthy men doe at this present employ themselves, namely of set­ling Peace and Unity amongst our Chur­ches. For seeing there are but two waies possible of being reconciled; either, that one side shall renounce their private Opi­nions, and come over to the other, or else, that both sides shall joyne together, retai­ning their severall Opinions, and by a mu­tuall condescending shall each of them to­lerate [Page 23] that which they dislike in the o­ther's Doctrine, especially if it be such as cannot be altered without perill and dam­mage to a whole Church; the former of these two waies (as we conceive) is not now to be stood upon, whereof triall hath been heretofore made not onely without successe but with much danger & harme, as appeares sufficiently from those many Disputations & Conferences which have been held betwixt both sides during this whole Age; whereby hatred and & enmi­ty hath been ingendred rather than extin­guished, and the number of Controversies rather increased than diminished. Wee must therefore betake our selves to that other way of being reconciled, and in it must we employ all our paines and cares & studies, as being indeed both the only­easie and lawfull way, yea and necessary too in our judgement. And that wee may at length attaine unto this, it would not be amisse (as we conceive) to proceed af­ter this manner and method; first, wee must endeavour that a kinde of Truce and [Page 24] Cessation from our st [...]ifes & contentions may be agreed upon and enjoyned the Di­vines of both sides, and that they be stirred up and exhorted to take this whole busi­nesse into consideration: this being obtai­ned, in the next place speciall diligence must be used, that after a meeke, freindly, and most persuasive manner it be made appeare to all, that we are not at variance about any fundamentall Point of Christi­an Religion, or such wherein men may not safely be of either Opinion without hazarding their salvation: and here men must be very carefull that they refraine from all intricate Questions, and trifling Disputes, (such wherein the Schoolemen have spent so much paines, mincing and mangling every thing into I know not how many peices, & then handling every peice severally,) which serve for no other end save onely to torture & torment mens mindes, but no way make for edification. Would but God be pleased so farre to pro­sper these endeavours as that thus much may be once brought to passe, wee make [Page 25] no doubt but every man would then rea­dily wish for this much-desired Commu­nion, which none ever shunn'd or refused but out of a kinde of Religion and Con­science, conceiving it unlawfull to enter­taine a Communion with any that are not of the same beleife and Opinion with themselves: so soone as men on both sides shall be wrought off from this superstiti­ous conceit, they will gladly run and rush (as it were) into one anothers armes and embraces. For it cannot be imagined that there is any man, either of the one side or the other, so stupid & void of all reason & & Religion, but knows how foul & scan­dalous a thing, how hurtfull to both sides, how dangerous and pernitious to the whole Christian world this Schisme is which hath hitherto divided and distra­cted us; on the other side, how sweet, how beneficiall, both to our selves & all others, Unity and Peace would be, so it might be had without losse of Faith and Salvation. And truely the way to setle this Unity (were we but once come to that) is plaine [Page 26] and easie. For seeing we doe both of us (by God's grace) equally acknow­ledge and beleive the Gospell of our Lord Jesus Christ penned by his Disciples; and seeing we confesse, that whatsoever is of necessity for salvation to be beleived or done by us, it is all clearely and plainly laid downe in this Gospell, what hinder's why we may not joyntly confirme and ratify those Articles wherein we both agree? & for those other Points about which wee differ, wee may expresse them in such words and phrases as the sacred Scrip­tures afford us, and not suffer our men to enquire any further, or contest about thē. For if it be true which we both confesse, that all those heavenly mysteries which must necessarily be knowne by us, are clearely revealed in God's word, doubtles then we may content our selves with so much as the Scripture has delivered, and wee may safely forgoe all other Points wherein the Scripture is silent. Let there­fore all the Heads of matters in Dispute a­mongst us be laid downe and expressed in [Page 27] a certaine and set Forme, such as may give satisfaction to both parties, made up wholly (if it be possible) of Scripture­words: and let no man require from his Brother any more besides it: if any man have attained to a further degree of knowledge, let him keep his knowledge to himselfe; and let him not despise the weaknesse and simplicity of others who have not made so great a progresse in knowledge as himselfe. As for Rites and Ceremonies wherein the forme of divine worship and the Churche's Discipline are contained, we conceive it fit that eve­ry Church should be left to her owne judgement and liberty herein, and that no innovation be made about such matters.

Hereafter, if it shall please God, when time shall have confirmed and strengthe­ned this Union, there may be compiled, by the joynt consent and advice of all, a com­mon Liturgy; which would be both a token and bond of Peace. For the present, we shall think our paines well bestowed, if at this first attempt we can prevaile with [Page 28] both sides to tolerate mutually out of Christian Charity such differences of Opi­nion as are betwixt us either in Doctrine or Discipline (which truely are but small, & altogether unworthy to occasion such a Rupture and Breach betwixt us,) and so at length to acknowledge one another to be (as indeed we are) Brethren in the Lord.

Thus much we thought good to speak in breife touching this matter, that our reverend Brethren, who are well affected to the publike Peace, may understand how ready & willing wee are to concurre with them in this pious and Christian worke. And though our meane abilities and the present state and condition of our affaires be such, as that wee cannot per­forme such service in it as is meet and re­quisite, yet shall our earnest prayers al­waies accompany the labours and endea­vours of those reverend men who are or shall be employed therein: and we shall account that day most happy, wherein we shall behold Brethren (having buried all [Page 29] strifes and contentions) joyne hands and hearts, and dwell together in the same Je­rusalem; by this fast and firme Commu­nion, anticipating (as it were) & foreact­ing here upon earth that everlasting Unity and Concord which we shall hereafter enjoy in Heaven. AMEN.