This treatise was originally written in Latin, and constituted part of a work, entitled Nubes Testium, or Cloud of Witnesses, which was dedicated to the Archbishop of Canterbury. It gained great applause among the learned, and the part, which is now offered to the public, was translated into English and published in London in the year 1720. The greater portion of the work, from which this article is taken, is made up of copious extracts from ancient and modern writers of high authority, which the author adduces as testimonies, that his opinions respecting fundamental articles are not new or rash, but have been supported by the most enlightened men in all ages of the church. These testimonies are arranged in four classes. The first contains the sentiments of the ancient Fathers; the second embraces extracts from Luther and Lutheran divines; the third from Zuinglius, Calvin, and their followers; the fourth from the Acts of Synods and Councils. "Yet," says the English translator, "our author complains under each class, that, for the most part, men have not been so uniform and consistent with such expressions as might be wished; but produces them as testimonies extorted by the force of truth, which has darted into men's minds with irresistible light, when they have calmly and impartially considered these things." And in regard to the decisions of Synods and Councils, he argues, that their failure has not been owing to any defect

in the plan, but to the want of a proper disposition in the parties concerned.

As these testimonies would add little weight to the author's reasonings, in the estimation of the English reader, they have not been translated. Few persons at the present day, and especially in this country, will respond to the zeal manifested against Popery in the eighth chapter; yet we must remember, that the author wrote in other times, and under the influence of many exciting causes, of which we can at present have but an imperfect conception. We must, also, give credit to his own declaration, that principles and not men, were the objects of his remarks. But after all, it must be allowed, that it is not easy to reconcile some of the sentiments advanced in this chapter with the liberal and tolerant spirit, and rational views, which pervade all the other parts of this treatise.

The translation here published is the one mentioned above; and if it sometimes fails in elegance of style, it is seldom without the greater merit of being simple and perspicuous.

DISCOURSE

ON

FUNDAMENTAL ARTICLES

IN

RELIGION.

Introduction.

THE subject of Fundamental Articles, being as weighty and important as any in religion; either that our notions herein may be just and right, and that we may be able to distinguish what is of the essence of religion, from things which are not essential, nor of equal importance; or that we may know how to conduct ourselves with a pious and christian moderation towards those who differ from us in things which are not necessary; and not venture to condemn them, to exclude them from our communion, or, as is usual with many, to send them to the very pit of destruction; that we may treat of it as briefly and clearly as possible, we shall divide this discourse into the following heads. First, we shall show what is com

monly understood by fundamental articles, and such as are not fundamental. Secondly, that there is really such a distinction. Thirdly, we shall reject some false marks of fundamentals, and such as will not hold. Fourthly, we shall produce those which to us seem the best and fittest. Fifthly, we shall consider, whether it be possible to fix a certain and determinate number of fundamental articles. Sixthly, how we ought to conduct ourselves towards those who differ from us in fundamentals. Seventhly, how we should behave towards such as differ from us in things not fundamental. Eighthly, we shall bring an instance of a fundamental difference in our separation from the church of Rome. Ninthly, an instance of a difference not fundamental, in the differences among Protestants. Tenthly, we shall offer some pacific and healing advices, which may be useful to promote union among christians, leaving them to the consideration of all good men, and lovers of peace.

CHAP. I.

What we are to understand by Fundamental Articles, and such as are not Fundamental.

FUNDAMENTAL Articles are those principles of religion, which so relate to the essence and foundation of it, and are of so great importance, that without them religion cannot stand, or at least will be destitute of a

chief and necessary part. Thus, There is a God, is a fundamental article, nay the first of all; for take away the existence of God, and all religion must needs fall to the ground. In like manner, God is a beneficent Being, and will certainly reward his worshippers, is also a fundamental article; for take away the goodness and munificence of God, and by far the greatest motive to piety and virtue is destroyed; and therefore, the Apostle teaches, that "he that cometh to God," that is, worships him in any wise, must believe that he is, and that he is a Rewarder of them that diligently seek him.”*

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And since religion, if we are wholly destitute of it, or at least if we are deficient in any principal part of it, cannot yield us its proper fruits, which are, to render us acceptable to God, and to bring us to eternal salvation; therefore, fundamental articles are such as are necessary to be known, and believed, in order to obtain the favour of God, and the salvation of our souls.

Again, since religion with all its essential parts is the bond of Church Communion, hence we may conclude, that fundamental articles are such as are necessary to be professed, in order to hold communion with any particular person, or with any religious society; for it would be absurd to admit any into such a society, who did either directly deny, or in effect destroy the essentials, or, as one may call them, the very vitals of religion.

* Heb. xi. 6,