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Worthy SIR,
I CANNOT easily expresse how much I was joyed with those few leaves which I lately receaved from you; as soone as I un∣derstood 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
of Peace is sweet and delightsome, much more the thing it selfe; especially if it be a Peace in Religion, which indeed com∣prehends in it all kinds of true Peace and Unity: I cannot chuse therefore but con∣gratulate 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 in∣to his bosome who proffer's it. Notwith∣standing, 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 mysteri∣ous Point of Praedestination. For the com∣posing of which two Controversies, that you should desire my opinion, seeme's truly to me to be a course somewhat pre∣posterous and out of order: rather wee
should imitate (as I conceive) those ex∣pert Physitions, who sometimes cure one contrary by another: so likewise we, see∣ing that Discords in Opinion have bred disaffection and hatred in men's minds, 'twere necessary we should first endea∣vour 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 promo∣ting of this good work I neither can nor may be wanting. All that I shall say tou∣ching both Controversies, give me leave to glance at in three words; to wit, that the way & meanes of establishing an U∣nion, to men of peaceable minds, is easie; to such as are lesse moderate, tis possible; to both, very necessary.
THis appeare's plainely from that love and freindship which was in times
past betwixt the Professors of both sides, notwithstanding that their differences in Opinion were then very rife. This is a Point of speciall moment, and therefore for proofe of it we should not alledge the examples of any obscure men, but of such as were eminent and beyond all excepti∣on of both sides. Let them then (if they please) consult their Luther, Melanchthon, Iacobus Andreae, Brentius: Wee'l bring in our Calvin, Bucer, Peter Martyr, and Zan∣chy: all which sometimes shined in the Church of Christ like starres of the first magnitude.
First then, there are to be seene in Cal∣vin's workes many excellent Elogies of Luther, even then when Luther did in∣veigh most bitterly against all our men in the Point of the Sacrament, and provoked them farre to repay him in his owne lan∣guage. Whose passions, thereby moved & enflamed, Calvin with admirable pru∣dence supprest & kept from breaking out: but I desire (saith he) you would consider, first what a worthy man Luther is, and with what
excellent gifts qualified; with what courage & constancy, with what dexterity, with what suc∣cesse and efficacy of his Doctrine he hath hi∣therto bent and bestir'd himselfe to lay wast the Kingdome of Antichrist, & maintaine the Doctrine of our Salvation: I have many times said, that should he call me Divel, yet never∣thelesse I would still have so reverent an esteem of him as to acknowledge him for a worthy ser∣vant of God. Thus Calvin: a saying▪ so full of sweetnesse and moderation, as if not a man but humanity it selfe had spoken it. Not long after, he made use of the Apo∣stle's argument to containe & keep in our Divines, least waxing too hot and passio∣nate, they should break out into revilings: it become's us (saith he) so to reprove what we finde amisse in him, as that we remit some∣thing out of an honourable respect to his rare endowments: let not therefore that befall us, which is denounced by S. Paul, that by biting and devouring one another we be consu∣med. Though he have provoked us, yet are wee rather to keep us quiet than to teare the wound wider to the publike danger and dammage of God's Church.
But now how did Luther carry him∣selfe? was he so farre possest with preju∣dice and passion, as to disdaine all com∣merce and societie with our men? Nay he refused not to enter into freindship with Calvin himselfe, though he knew him to be a stout Champion of our Sacramentary Cause. Let Calvin himselfe speake, if you please, Notwithstanding Luther (saith he) in private was so farre from accounting me his enimy, that though he well knew my Opinion, ye refused he not to salute mee with reve∣rence by letters writ with his owne hand, (for the dishonesty of Westphalus forceth mee to speake thus foolishly, so as to relate it in the very same expression which he himselfe used.) Afterwards, when the Agreement was halfe finished at Marpurge, and they were not yet departed from that meeting, he af∣firme's that he retained the same esteeme of Oecolampadius and Zuinglius as he for∣merly had done and he did there solemn∣ly promise to account and respect them henceforth as Brethren.
Secondly, what an intimate freindship
& familiarity there was betwixt Melanch∣thon, Iacobus Andreae, Brentius, and our Di∣vines, the mutuall Salutations which pas∣sed betwixt them can abundantly witnes: Melanchthon writing to Calvin, begins his Letter after this manner; Reverend and Christian Brother, I trust we shall have a time to meet and conferre together. And after∣wards concluding, I beseech the Sonne of God, our Lord Iesus Christ, the Guardian and keeper of his Church, that he would guide and protect Thee and us All. Farewell most deare Brother. Besides, what was observed concerning Melanchthon & others by our Sturmius, he himselfe will by no meanes conceale from us; as though (saith he) Phi∣lip Melanchthon did not impart his Opinion (touching the Sacrament) to Peter Martyr; afterwards, to divers others: with whom he still continued in love and freindship▪ Further, Ia∣cobus Andreae and Brentius did unanimous∣ly adhere to the Opinion of Luther con∣cerning the Eucharist, of whom notwith∣standing Calvin thus speaks; your Letters, worthy Sir and my much honoured Brother
(speaking to Iacobus Andreae) were not a li∣tle welcome to me; for as much as I understand by them how that amids these sad and unhappy contentions, wherein I am most unwillingly en∣gaged, you still continue like affected towards me as heretofore you have been. Againe, this your moderation of mind I embrace & highly applaud. Farewell worthy Sir, and my much respected Brother. I wish all happinesse to Brentius. God Almighty ever guide and di∣rect you by his blessed spirit, strengthen and sustaine you by his power, and shower downe his blessings in abundance upon you. And againe, in another Letter, Brentius salute's you. Thus were matters carried amongst thē: and why should not We, putting on bow∣ells of meeknesse, tread the steps of these Worthies? Shall they breath out nothing but mildnesse and sweetnesse, and wee nought but rage and fury? God forbid. I have done with the first Thesis; I now proceed to the second.
GIve mee leave to make use of that Maxime of Aristotle, so frequently used in the Schooles; but in a sense some∣what different — Quae conveniunt in codem Tertio, inter so conveniunt: such two things as agree in any one third, agree likewise betwixt themselves. In like manner, I conceive that though we differ much in our Opinions about the Eucharist, yet there are still re∣maining amongst us some common Prin∣ciples and certaine notes or notions out of which any one who is not blinded with prejudice may draw an assertion. One is, the authority of Scripture, sufficient of it selfe to challenge a beleife: a second is, the cleare light of Antiquity, as cleare as the Sunne at mid-day. But this is no fit place to discourse at large upon these. Three o∣ther
there are which in no wise may bee passed over, seing they are such as are more proper and peculiar to the two adverse parts. I wil begin with the first of thē. The Augustane Confession is by the Divines of Saxony esteemed as an Oracle, of undenia∣ble and unquestionable authority; now if our men allow and approve of that Con∣fession, J doe not see what can possibly make more for the obtaining of a Recon∣ciliation. And for certaine Calvin herein agrees with them: I desire (saith hee) as much as any man a sincere and true union, so it be such as God hath approved in his word: nor doe I reject the Augustane Confession; whereunto I did once wittingly and willingly subscribe, according to that interpretation which the Author thereof himselfe put upon it. Againe, I affirme (saith hee) that in that Confession, as it was printed at Ratisbon, there's not so much as one word which is contra∣ry to our Doctrine: and if there be any ambi∣guity to be met with in the sense, none is more fit to be the Interpreter of it than the Author himselfe, whose worth will easily obtaine him
that honour with all pious and learned men. So He. Neither is he singular in this: but others there are, though of the same Opi∣nion with him concerning the Eucharist, who will grant as much. (a) I am of the number of those (saith Iohn Sturmius) who concerning the receiving of the body & blood of Christ approve of the Augustane Confessi∣on▪ Hierome Zanchy hath a desire to bring in his verdict too,(b) I professe (saith hee) that as often as I had occasion to speake any thing about this Point, I did alwaies containe my selfe within the compasse of these three heads the first whereof is, that in the Lord's Supper not onely bread and wine, but the very body and blood of our Lord is truely offered us by Christ, and likewise truely received, truely eaten and drunke by us. The second, but this is done not by the mouth and teeth of our body, but by a true and an actuall faith. The last, that therefore this is done by beleivers onely, and by none others. Now these heads are taken out of God's word, nor are they repugnant to the Augustine Confession. These things be∣ing so, those worthy men have the more
reason to be treated by us, that besides the said Augustine Confession (which was anciently framed and ordained to be the common rule of Faith for all Prote∣stants, whereby they might be distingui∣shed from Papists) they would not obtrude upon us any other private Opinions of their own, to the hinderance of the pub∣like Peace.
A second Principle of the like nature, which even Reason it selfe doth dictate, is this▪ that no Antecedent is to be urged and pressed the necessary consequent and sequell whereof may not bee granted by us. But now it is well knowne, that Lu∣ther, to remove out of the way the perill of Idolatry, did abolish all (a) worshipping at the celebration of the Eucharist, which had formerly been practised; and for the same end he abolisht the elevation of the host also, that (b) Brentius likewise did with much earnestnesse oppose their Br••••den God, (for so hee himselfe terme's it;) lastly, that (c) Melanchthon did reject their Bread-worship in the Lord's Supper.
Those godly and learned men therefore are to be entreated, that they would well weigh with themselves whether or no these same abuses which They with so great applause cryed down and abhorred, be not for all that the genuine ofspring of that Vbiquity which at this day is main∣tained by them.
Thirdly, least any man haply should pretend, that no whit is to bee 〈◊〉〈◊〉 of that bitternesse and rigour where with at first they exercised the patience of Oeco∣lampadius, and Zuinglius, they are againe to be intreated that in their great wisedomes they would herein take notice of a vast difference▪ Ananias, in the ninth of the Acts, when first he was warned in a Vision to put his hands upon Saul, he was somewhat unwilling to doe it; I have heard (saith he) by many of this man &c. but afterwards, having better understood the counsell and purpose of God he gladly embrace's him, saying, Brother Saul the Lord hath sent mee unto thee. The very same might have been heretofore observed in the carriage of Lu∣ther
himselfe towards Zuinglius and Oeco∣lampadius; whom at first hee fell upon roughly, when he heard that they held there was nothing in the Eucharist save only bare signes and figures: but after∣wards, having further examined their meaning, he kindly & courteously reacht out the right hand of fellowship unto them. After the very same manner did Calvin likewise stand affected towards them, as he himselfe confesseth; when at my first entrance (saith hee) into the cleare sun-shine of the Gospell out of Popish darknes, I read in Luther how that Oecolampadius and Zuinglius would admit of nothing in the Sacraments but bare and empty figures, this (I confesse) so farre possest me with a prejudice against their writings, that I refrained a long time from reading them. Thus spoke Calvin at that time of those men, whom not∣withstanding he afterwards had in great love and familiarity with him. Why may not then the Saxon Divines be pleased to show themselves Luthers towards us, so long as they finde us not inferiour to Oe∣colampadius
and Zuinglius in this Point?
IT is not my purpose to lash out into Common places, wherein much paines might be spent, and litle or no benefit got by it. It behoves me rather to provide me of such arguments, as may, not coldly beg and intreat, but command, and as it were violently compell men to live at peace and unity amongst themselves. Neither are there any (as you well know) fitter for the setling and confirming of such a Commu∣nion, than are those which are drawne from the common joy, or greife, the com∣mon danger, or the common good & ad∣vantage of both sides. There's not a more evident and infallible signe of a true mem∣ber of Christ, than to compassionate or to have a fellow-feeling one of another;
which is seene especially in two things: first, in rejoycing at the hopes of a Recon∣ciliation; such as was the Psalmist's joy in that divine acclamation of his at the unity of Brethren, ô how good and joyfull a thing it is! Secondly, a sorrow of heart at so long and wearisome a dissention; such as the Jewes expressed by their great thoughts of heart for the divisions of Reuben. Schisme growing and getting upon the Church at Corinth, the Apostle exhort's them to bee [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] perfectly joyned together in the same minde and in the same judgement: the word is derived frō 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which amongst Physitions signifies to set right againe such members as are out of joynt. The same A∣postle, that he might compose and setle the mindes of the Philippians, ô what a sacred charme doe's he make use of! If (saith he) there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowells of mercies, fulfill my joy. But how may they doe that? He goes on; that yee be like minded, having the same love, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] being of one accord,
of one mind. I verily beleive, that Eloquence her selfe, if she had a tongue to speake, she could not have spoke more emphatically: where each word is a sharp dart, peircing and wounding our very hearts and soules. I will adde onely that long chaine of Vni∣ties in the same Apostle to the Ephesians; one body, one spirit, one hope, one calling, one Lord, one Faith, one Baptisme, one God and Father of all: all which make for that one thing which he there aime's at, to wit, that the Ephesians should endeavour to keep the unity of the spirit in the bond of peace.
As touching the danger, we all of us know that the tyranny of the Romish An∣tichrist hang's over our heads: who sweetly sing's to himselfe that blacke and fatall Maxime [divide & impera] set them once at variance, and then you may quickly master them; or rather, by setting them at variance, you may confound and tumble them into the pit of hell: for the king∣dome being once divided, Hell it selfe cannot stand. Let us learn to be wise from the examples of others: the Guelphi and
Gibellini [those two implacable and irrecon∣cileable Factions] did agree together and joyne their forces, when the common E∣nimie came against them. and shall not We rowse our selves up to save & defend our selves?
As for the gaine and advantage I men∣tiond, can there be any greater gaine than Salvation? and yet even this too, the more common, the greater and better it is. Let us then (I beseech you for the love of God) set before our eyes the Greek Church, which now seeme's to sue and wooe to us for a brotherly union and agreement, as appeare's from that Confession of Faith late∣ly set forth in the name of all the Easterne-Churches by the right Reverend Father Cy∣rill Patriarch of Constantinople: which agrees exactly with our Protestant Con∣fessions in every Article set forth and pub∣lished by him. Me thinks I see this most ample & farre spreading part of the Chri∣stian world ready to fly into our armes & embraces presently upon the first newes of our unity and agreement amongst our
selves: which hope of ours should Christ be pleased to crowne with successe, this alone would farre outvie and surpasse in glory all the triumphs and trophies of all the Emperours in the world. But I hasten to your other Question.
THis is that other Question (as I ga∣ther from your Letter) whereon as on a rock divers men (otherwise desirous of Peace) have dasht and split themselves. That therefore men may knowe, I have not of my owne accord sought after and catcht at this opportunity to dispute, but rather am cast upon it against my will, my proceeding herein shall be not by way of disputation, but (as the Times rather re∣quire) by way of exhortation & advice.
I hope therefore the learned Divines of Saxony will take this my advice in good
part, wherein I earnestly pray and beseech them, first, that they would be reconciled to their owne Luther in this Point, who (as it did well become a child of Grace) did constantly hold and maintaine that the Grace of God is every way free and gratuitous. Next, that they would not, in the patronizing and vindicating of Divine Grace, suffer themselves to be outstript by Papists, nay Jesuites, and the prime Do∣ctors too of that sect, Bellarmine, Tolet, Pe∣rerius, Suarez, Salmeron, Maldona•••• who have all of them exploded this Doctrine of Praedestination upon the foresight of Faith and Workes, as pure Pelagianisme. Last of all, it is some wisdome for a man to profit by his enimy: there came out a book two yeares agon, written by Will: de Gibieuffe, of the Oratorian Order, Priest and Doctor of the Sorbon, dedicated to the present Pope Vrban: wherein are inserted the words of Pope Clement the eighth concer∣ning the Auxilia Gratiae: the summe whereof is this; that this whole Doctrine ought to be squared and conformed to S. Au∣stin's
judgement in the Point of Grace; that the same S. Austin ought be acknowledged and followed as a guide and leader, for asmuch as that good Father seeme's to have omitted no∣thing which concernes the said Controversies: and because (saith he) many of our Praede∣cessours have stood up so stoutly for that Do∣ctrine of S. Austin concerning Grace as if they desired to have it continued in the Church as her right of inheritance, it is not meet I should suffer her to be deprived of this her patrimony. Thus farre that Pope: unto whose judge∣ment (J will not say, for the authority, but the trueth of it) I nothing doubt but Cal∣vin himselfe, were he now living, would subscribe: And he that shall read Calvin's writings, will quickly grant, that in these Controversies he had more than an ordi∣nary share of S. Austin's Legacy.
Thus you see, Sir, how that partly your importunity (who are such an earnest Fa∣ctour for Peace) and partly my own zeale in so necessary a Cause, have made me ex∣ceed the accustomed bounds of a Letter. wherein, if you finde not much judge∣ment,
yet may you behold my care & de∣sires for Christian Peace. The author of all true peace, our Lord Jesus Christ, strengthen and enable you by the power of his holy spirit cheerefully to goe tho∣rough with this so waighty an employ∣ment for the publike Peace of his Church. Farewell.
THOMAS DURHAM.
That we should thus first seek and sue for bro∣therly love & unity, is so farre from being any prejudice to our cause, as that it is ra∣ther to be counted an honour to us: in that we herein follow the precept and practice of God himselfe; of whom the Evangelist saith, 1. Joh. 4.10. He first loved us.
Calvin. Epist. 57. Bulling.
Calvin. tract. 2. desens. de Sacram. Coe∣nae.
Melanchthon Calvino, inter Epistolas Cal∣vini, 187.
Ioh. Sturmius Ep. ad Princ. Freder. inter Calvini Ep. 304.
Calvin. Epist. 240. Iacob. Andre.e. & Epist. 32. Fa∣rello.
Calvin. Epist. 236. Martino Schalingio Eccles Ratis. Pastori.
Calv Opusc. tract. defens. 2 de Sacram. Coenae.
Ep. Stur∣mii ad Fred. Princ. inter Epist. Calvin. 304.
Zanch. Miscel. tract. de Coena Do∣mini Confess. ad Magistrat.
Ep. Stur∣miiquae extat inter Calvini Epist. 304. & Epist. 45. quae est Sultzer. ib.
Calvin. E∣pist 32. Fa∣rello.
Melancht. Epist. Calvin. quae inter Ep. 187.
Calv. Opuse. Defens. 2. de Sacram. Coenae
This is the Title of that Confession.
Guil. de Gi∣bieuffe de li∣bertate Dei & Creatura∣ruta.