The opinions of certaine reverend and learned divines concerning the fundamentall points of the true Protestant religion, and the right government of reformed churches Wherein is declared the plaine path-way to a godly and religious life. Published by authoritie.

TO HIS MOST FAITH∣full, learned, and loving freind M^r JOHN DURY, all happinesse.

SIR,

IHave read over, with a great deale of delight, the Transcript you sent me of that Decree for Peace, which was lately signed by all the Prote∣stant States and Delegates assembled at Franckfort: than which Decree, nothing (in my Opinion) could possibly have been devised more full of prudence and re∣ligion: nor doe I see (as the case now stand's) what more could be once hoped for; or what could possibly have beene

proposed and resolved upon that might more conduce to the advancement of the publike Peace, which all good men so much wish and desire. Thus it was meet that the holy Citizens of God's Church, that pious Princes and Peeres should thus carefully provide for the Peace and safety of Christendome And blessed be God, the bestower of every good gift▪ the Author of Peace, who did put into their noble hearts those holy desires and purposes: may the same good God be pleased, at length to fi∣nish this his owne work so hopefully be∣gun, and crowne it with successe. And truely neither our prayers nor our utmost endeavours shall ever be wanting hereun∣to▪ neither know I well upon what hopes it is, but methinkes my mind doth confi∣dently promise and praesage a happy issue to this holy enterprise. For indeed what a small and slender hedge is it, which now divide▪s and part's us? We doe all of us of the Reformation, receive and approve the same Scriptures, the same Creeds▪ the same Augustane Confession: onely in one Arti∣cle

the sense is so doubtfully expressed, that the Author himselfe did not thinke it safe to adhere to the letter of it. The foun∣dation of the Christian Faith is, amongst us all, one and the same, entire and unsha∣ken; there's not so much as one stone in it, or the least peice of coement, about which any question either is or can be made▪ Up∣on this Foundation there are built certain Points of Schoole-divinity, about which alone we so hotly contend: but what are these to a Christian? What are these to Salvation? In what a safe and quiet state might the affaires of Christendome have been, if such nice Disputes of curious and over-busie heads had never been heard of; if learned men could have contented thē∣selves with some generall formes of ex∣pressing the Trueth, and not presently to have sifted Divinity so over-nearly as they have done?

But seeing these strifes, which are not onely unprofitable, but very hurtfull and prejudiciall to both sides, are thus unfor∣tunately raised; what better advice can be

thought upon for the setling and compo∣sing of these stirres, than that the Faith be brought back againe to its primitive sim∣plicitie and plainenesse, by the publike au∣thority and joynt consent of the Christian Church? And that in this confused mix∣ture and multiplicity of matters of beleife, the Christian world be taught warily to distinguish betwixt the genuine and pro∣per Articles of Faith, and the lesse necessary additions of Schoole-conclusions: which truely in this very businesse is a matter of no great difficulty to performe. This espe∣cially is fundamentall, Christ is both God and Man; and so likewise this, Christ, God and Man, is truely omniscient, omnipotent, om∣nipresent: now if any shall adde further, Jesus Christ, according to his humane nature, is omniscient, omnipotent, omnipresent; truely that word [according] seemes to be farre off from the Foundation; 'tis a Scholasti∣call notion, and to be turned over to pro∣fest Divines; but it is not fit the Salvation of plaine and illiterate Christians should be made to hang and depend upon such a

subtle and nice Point as this is. Can these knowe, or are they bound to know, how farre the vertue of the hypostaticall Union extend's it selfe, or what the bounds are either of those faculties or operations which flow from that union of the two natures? Certainely if God had intended this for a necessary Point to be knowne by all men, he would not so sparingly and obscurely have revealed unto his Church a mystery so fundamentall and important. I dispute not the trueth of the Point, (nor is this pertinent to my purpose,) onely I question whether it be of necessity to be beleived. Let us view a comparison be∣twixt things humane & divine, although what similitude can there bee'twixt Earth and Heaven? Man consists of a soule and a body united one to the other: and yet notwithstanding, each part hath its seve∣rall properties and actions, which are usu∣ally attributed (and that very rightly too) to the whole; the whole man hath the use of sense, doth understand, eat, walke, sleep, dye: thus much even sense & reason doth

unanswerably evince: will any man here∣upon say, that this also is of equall necessi∣ty to be knowne, man according to his body hath the use of sense and reason; and according to his soule he doth eat, walke, sleep, and dye? Truly the same that Reason is, in respect of intelligible matters; the same is Faith, in things spirituall and divine: I am not ig∣norant, how much they differ in their Subjects; yet neverthelesse the necessity of the things which are either to be known or beleived, is alike different in both. Such Trueths therefore as are certaine, such as are necessarily to be beleived, and appa∣rently fundamentall, let us all unanimous∣ly embrace and professe them: as for the rest, let Divines (if they please) busie their heads with them, but let not the plaine & common sort of Christians trouble them∣selves about them more than needs. But if it may seeme to make any thing for the publike Peace, that we come as neare as we can one to another in the formes and manner of expression; let us but say (as Hier: Zanchy sometimes alledged out of

Innocent and the Schoole-men) that even Christ's humane nature according to its personall essenc•• is omni present, &c. and I see no reason why both sides may not, nay will not readily consent and agree to it. Here let us fixe; let neither side pro∣ceed any further beyond this, and wee are safe.

In the Point of the Sacrament this is certaine and fundamentall, that the true and essentiall body and blood of Christ is truely present, offered, and received in that holy Supper•• but whether or no it be cor∣porally present in the Bread & Wine, whe∣ther or no (by a supernaturall vertue of the conse••rated Elements) it be orally re∣ceived and eaten, even by wicked and un∣worthy Communicants, this is a matter of Theologicall Dispute, and such as (in the judgement of Luther, Melanchthon, Justus Jonas, Ofiander, Brentius, Stephanus Agricola▪ yea & of Oecolampadius, Zuingli∣us, Bu••er, Hedi••) ought not to infri••ge Christian love and Charity. And upon this promising signe was begun that fa∣mous

Agreement at Marpurge, in the yeare 1529. That likewise is well worthy to be kept in perpetuall memory, which is rela∣ted concerning the meeting at Witemberge, in the yeare 1536, by Ludovicus Rabus Pa∣stor at Ʋlme, in his History of Martyrs: with whom agree's Iohn Swiccius, Pastor at Constance (cited by Hospinian) who was there present at that time; and 'tis to be seen likewise in the English writings of Bucer▪ there were present at that Mee∣ting, of the one side, Capito, Bucer, Muscu∣lus, and the rest of the more eminent Di∣vines out of the cheife Imperiall Cities in high Germany; of the other side, Luther, Philip, Ionas, Pomeranus, Cruciger, with o∣ther Doctors & Preachers of Witemberge: and after some expostulations, and divers Speeches to and fro, wherein both sides freely & fairely delivered their Opinions, at length Luther (stepping a litle aside with his Associates, and conferring with them about it) concluded with these words; If yee beleive and teach, that in the holy Supper the very body and the very blood

of Christ is offered, given, and received, and not the bare ••ignes bread and Wine; and that such giving and receiving is true and re∣all, not onely imaginary, the strife betwixt us is at an end, and we doe acknowledge & receive you as our deare Brethren in the Lord. All this, Bucer, Capito, and the rest, plainely and freely affirmed: whereupon they joyned hands, and so parted. Indeed the waters were then calme and quiet, not tossed with any stormy and tempestuous winds; and therefore they did clearely shew and represent the face of Trueth. Why doe not we in like manner now at last begin to be wise? And having passed those tem∣pestuous and troublesome times which afterwards followed, why doe we not sit downe and rest our selves in this old and safe harbour of Peace and Unity?

Concerning the Point of Praedestinati∣on, how doth the Church of Christ groane under the burden of a number of huge & high-swolne Volumes? Yet when wee have done all we can, and wearied our selves and the Christian world with our

wrangling pens, this will still remaine to be knowne and beleived by all men, 1▪ that God from all eternity out of his meere good pleasure did immutably elect some unto Salvation. 2. that none were elected by God, nor shall be saved, who doe not beleive in Jesus Christ, and perse∣vere in this Faith. 3. that none can beleive in Christ, save onely they whom God is pleased to enable hereunto, and to worke it in them by the effectuall grace of his Spi∣rit▪ 4. that God did not damne, no nor re∣probate any man, but with an eye to sin: so that all the cause & the blame of men's Damnation, lie's in themselves; but the cause of Election and Salvation is in the meere grace and mercy of God. Now all this is confeston both sides. •• know right well, there are infinite Questions & Con∣troversie a raised about this Point: Let eve∣ry man on God's name enjoy his owne Opinion; I will not prescribe to any man. For my selfe, if any man be desirous to know what my Opinion herein is, I free∣ly professe my selfe to adhere to the Arti∣cles

of the Church of England, and to the judgement of our English Divines who voted in the Synod at Dort (wherein my selfe was presen〈…〉〈…〉 But what is there in this profound Point, about which vulgar and illiterate Christians need to trouble themselves, save onely that plaine & obvi∣ous Trueth confest by all? For the rest, let Divines dispute them in the Schooles; but it were well if they would forbeare to medle with them in the Pulpit. How are the very same Controversies, and others of greater waight and moment, still on foot in the Church of Rome, and yet so warily and wisely doe they carry the matter, that the publike Peace is notwithstanding pre∣served amongst them. Let vs learne wise∣dome from them who professe nought but enmity towards us. Would but Chri∣stian Princes by their Authority decree, & Divines fairely and moderately containe and keep themselves within these bounds of Disputation and Controversie (bounds indeed larg and spatious enough,) wee should have a lasting & firme Agreement,

the Church would flourish in Peace and Tranquillity, and lastly Trueth would be∣bome victorious and triumph over the common Enimy.

That this may be brought to passe (as we all wish and desire it should) the ho∣nourable States and Delegates did very wisely propose and advise that a publike Meeting of peaceable Divines should be summoned and sought for by Invitatory Letters, that the freindly & laudable Con∣ference, which was begun at Li••swich, should be reassumed and prosecuted with like modesty as it had formerly been be gun; that all such Di••ines of note & emi∣nence as cannot be present at that mee∣ting should send over their Opinions and advice; that all the Fundamentalls of Re∣ligion, necessary for Salvation, should be determined, and all other Points laid aside, and turned over to the Schooles (if need should require;) that in the meane time men's tongues and pens should be enjoy∣ned moderation or else silence; that lastly publike Prayers should be solemnly made

in the Churches of both sides for the suc∣cesse of this good worke. Let but these things be done with an upright heart, in the feare of God, and wee need not doubt of a happy issue: it is God's own Cause, he will not be wanting to himselfe.

For you, M^r Dury, who have hitherto with such zeale, such unwearied paines, so many dangers, so great charges, prose∣cuted this Designe so well pleasing to God, his Angells, and men; truly you have deserved so well of the whole Church, as that all good men must acknowledge themselves much indebted to you. Goe on (worthy Sir) with your great undertake∣ings, and put a period to this good worke: or rather, may the great God of Heaven & Earth doe this for you and us all; and may he still preserve and prosper you in these travailes and labours of yours. Farewell from

Your loving freind JOS: EXON:

Notes

• Zanch. Iu∣dici•• de di••••i∣dio C•••••• in fine Miscella∣••••o••u•••• Quod idem pr••batur a ••uinglio i••i∣••e a citate. ••••d. ••tiam F••ild••um no∣stratem▪ in lib. de Eccles. & Appendi••e. ••••d lib. •• de Eccl••s••••. c. 35. & 42. & App••nd part. ••▪ respons▪ ad secundum ca∣pu•• Hi••gonii. •••••• ••••••a•• ci∣tantur P••••. M••••a•• l. Cai••∣tan 〈…〉〈…〉
• These heads 〈…〉〈…〉 granted on bo••h sides in this Con∣scienc••.