fables and figments of men's brains; which the experience of all ages abundantly shows. 8. A thing may often be fundamental itself, though the mode and circumstances of it are not so. This follows from the foregoing principles; for when a thing is only revealed to us in general, and enjoined us by God as necessary, then the thing itself only is to be accounted a fundamental without its mode and circumstances, which are not revealed with equal evidence, or the like marks of necessity. And, indeed, there are very few things, especially in divinity, the mode and circumstances of which we can thoroughly understand. If, therefore, the mode and circumstances, the causes and adjuncts of a thing, are to be accounted fundamental, it will follow that abundance of things, of which we can have no clear perceptions, and which do far exceed our capacities, are nevertheless fundamental, contrary to what has been observed in principles first and fourth. 9. Persons may err fundamentally two ways; not only by expressly denying a thing that is fundamental, but also by adding to, or building something upon the foundation that does really weaken and overturn it. This principle we have already treated of in chapter first, and the reason of it is evident; for it is not sufficient to acknowledge fundamental truths with our lips, if we actually overturn them by positions or actions contrary to them. Thus, what can it signify for a man to profess that God only is to be worshipped, if at the same time he does actually worship creatures, as saints and angels, images, crosses, and the like, after the manner of the heathens themselves? 10. To these principles, which seem to contribute not a little towards a right distinguishing of fundamentals, let us only add one more, which may serve as a rule to manage and form our judgments, both of ourselves and others; namely, With respect to ourselves, our safest way is to beware and guard against all, even the smallest errors, as if they were fundamental; and to make the utmost progress in the knowledge of divine truths; but with regard to others, we ought to pronounce nothing but with the utmost caution, the greatest charity, and meekness. For, as prudence directs men to use the greatest care and diligence in providing for their own safety; so, on the contrary, christian charity will not suffer a man to condemn others, and charge them with damnable errors, till he is compelled to it by the irresistible evidence of the thing itself, and of the oracles of God; and then not without unwillingness and great reluctance. CHAP. V. On the exact number of Fundamental Articles. THIS question is a very perplexed one, yet ought not to be wholly omitted by us, namely, Whether the exact and precise number of fundamental articles can be determined? We doubt not, but those articles may be sufficiently distinguished by every one for his own private use and instruction; and, accordingly, have laid down rules in the foregoing chapter, which will help us to a knowledge of them; but to reduce them to a certain and definite number, so as to be able to say there are neither more nor less, is more than we, together with all protestant divines, think to be either necessary or possible, for the following reasons. 1. Because these articles are not the same to all men; some were fundamental under the Old Testament, others are so under the New. Some are fundamental to those, who have the use of their senses and reason; others to infants, children, deaf persons, and those of a weak understanding. Some are fundamental to those who enjoy a perfect liberty of hearing the word of God; others are so to multitudes in the world, from whom the gospel is in a great measure hid, as thousands of peasants inhabiting the villages of Spain and Portugal. Some are fundamental to beginners, and as it were children in Christ; others to persons of a greater proficiency, such as those Jews ought to have been, whom the Apostle reproves for their dulness in learning.* So that, as it would be absurd to expect that one common garment should suit all statures, or the same portion of food all appetites, or the same degrees of labour all artists; so it is impossible to fix a certain number of articles necessary to be known of all men. 2. Because these articles are sometimes fewer and more general, sometimes more numerous and particular; which depends upon the different method of conceiving and distinguishing things. Thus in scripture we find, that things necessary to salvation are sometimes reduced to a single head, sometimes to two, sometimes to more. In one place we are told, that nothing is necessary to be known by us, "save Christ crucified"; in another, that eternal life consists in knowing the only true God, and Jesus Christ whom he hath sent. Sometimes all things are referred to Christ's resurrection alone; at other times only to his coming in the flesh. Sometimes faith alone is required; at other times faith and repentance ; sometimes faith that works by love; sometimes a new creature; and sometimes the whole law is said to be fulfilled in charity only. All which sufficiently shews, that things necessary to salvation are sometimes reduced to fewer heads, and at other times divided into more; and therefore cannot be fixed to * Heb. v. 12. + 1 Cor. ii. 2. + John xvii. 3. a certain number, which shall always necessarily remain the same. 3. Because it may oftentimes be justly questioned, whether any particular doctrine ought to be placed among fundamentals, as a consequence drawn from an important place of scripture, or a particular exposition of some general doctrine. Examples might be brought from moral subjects. Thus, many difficult questions have been started about usury, lying, gaming, of the measure we ought to observe in giving alms, and many other such things. And if so many difficulties arise about subjects of a practical nature, how should it be otherwise in matters that are speculative? And who, but a person of consummate assurance, would venture to determine the exact weight and importance of each of these questions, and to settle their precise bounds, with respect to our salvation or damnation ? 4. As it cannot certainly be determined, what is the exact pitch of virtue, or just how many sorts of duties, what number of good works, pious discourses, and almsdeeds, are necessarily required of every man, that he may be saved; so neither can such weak and imperfect creatures as we are, without the utmost arrogance, pretend to determine precisely, what degrees of knowledge are absolutely requisite hereunto. Let them tell us what are the farthest lengths allowable in these things; let them mark out the exact bounds of things necessary, and unneces |