malice Charity is not envious but envy raigns particularly in division where each party respects the obligation of their proper Interests Charity is not insolent nor puffed up with Glory whereas Division is fierce proud and insupportable It inspires those who possess it with a desire to abase and oppress others if it be possible that they may raise up themselves and Rule without Competitor Charity seeks not its own ends is not dispiteful and thinks no evil These ill qualities are the true Characters of Division in which it hath no other end than the advancement of its own party to the detriment of all others Charity rejoyces not in injustice but altogether in the truth Division oppresses the truth and is never pleased but with unrighteousness and violence Charity endures believes hopes and bears all things Division causes suspicions and jealousies to arise gives ill interpretations to actions and even to the most innocent words and drives us into passion and impatience into murmuring and extravagances And to draw the last Line to this parallel God grant that as Charity never fails but is maintained in the very ruine of all that which is most Glorious and most firm in Society so on the other side by the rule of contraries that we may quickly see this unhappy Division utterly decay and cease by a perfect uniting of all Christians CHAP. IV. The Third Effect of this Division That it makes Men Irreligious and causes Atheisme IN all Divisions which tear in pieces Kingdomes and Monarchies each side at the first does boast by their Manifestoes and Declarations that they took not up Armes but for the Publick Good and for maintaining the Crown and Authority of the Prince And although those Parties be so contrary and averse that their Swords are drawn and in a readiness to decide their quarrel yet both of them have the confidence to alledge in their Vindication the Justice of their cause and interest of their Soveraign whilst in the end all tend to the utter subversion of the State and total change of the Government And it will many times happen in these contests that the most mutinous and most sedicious do make themselves Masters of Soveraign Authority So is it ordinarily seen that in the division of Opinions in Religion every one protests that no other Argument or Interest perswades him to follow the Religion that he embraces but the real love of truth and desire of his Salvation All those who would be the promoters and spreaders of some new Opinion show an extraordinary Devotion and Zeal at the beginning But by little and little all that degenerates and all the overtures which Division makes serve but as so many doors by which at last Impiety Irreligion and Atheisme do slip in 'T is amidst these differences that we commonly see some new Religion thrust in it self among us which differs but very little from the disclaiming of all Religion Just so was it by means of the divers Sects which heretofore sprang up in the Church that the Doctrin of Mahomet has taken such footing in the World Every one knows how wide the Division of the Eastern and Western Churches was at that time And I do not believe but that the great diversity of Judgments and Religions which we see at present in Christianity hath been the cause of this coldness and want of Devotion amongst us in what we call Christian Society Insomuch that Piety and Religion seem only to be left in full Authority amongst Women and the Vulgar This Evil arises from hence that the greatest part of Men either cannot or will not give themselves the trouble of searching into these different Opinions to determine which they might close with so they choose rather to believe nothing absolutely than to be always in suspence about what they ought to believe As the great diversity of Medicines which are prescribed to a Patient do very often make him refuse all thinking it better to resign up all to venture at once rather than stand so long about making his choice of the Remedies which are proposed to him Some go towards it but with such a kind of negligence and natural sloath that makes them apprehend a great deal of trouble in it And these esteem it better to suspend all manner of action than undertake any thing that requires so much care and intensness of thought concerning it These are like lazy Souldiers who suffer themselves to be kill'd rather than they 'l couragiously take up their Armes and stand to their own defence Or those who out of a desperate Fury thrust a Dagger into their own Breasts for fear least their Enemy is pressing upon them to do it There are others who dare not venture upon this tryal through the distrust which they have of themselves and of their own power They do not feel themselves strong enough to sustain such a weight nor able to break through all those difficulties which they meet with This obliges some blindly to follow the first that is presented them and suffer themselves to be led by those who pretend to have skill herein Supposing they are in a good condition if they put themselves under the conduct of their Leaders And others stand Newters not daring to adhear to any Party out of a Distrust which they have of all such as offer themselves to them And this it is that causes Irreligion and Atheisme Yet are there some whose Fault is not neglect of examining these different Questions but the true Reason of it is because they are not indeed capable of it Such are all Pesants and Mechanicks and others who know nothing more than what belongs to their employments and who being taken out of that are as if they were in an unknown Country where they are ignorant both of the wayes and Language It puts them to a stand as though they had neither sense nor Motion They make all their Devotion and all the Service which they should pay to God to consist in the well observing these outward actions of Religion in which they have been trained up Witness the poor Christians of Muscovia all whose Religion is no more than just a showing to those who desire to be informed of their belief the Image of some Saint which they carry about with them And others also who think that if they know but how to make the sign of the Cross aright may pass for very good Christians Therefore if instead of puzelling our selves about so many questions and controversies we would study to bring back the Christian Doctrin to its true Principles which are but few in number and easy for all sorts of Persons to comprehend it would be the ready way to make true Christians who would know what is really essential in their Doctrine and so would quickly be brought to a true piety and to the fear of God which is the only design of Christian Religion Here it may also be added that this great diversity of
agree in a Third agree also together If therefore we all receive the Word of God as our Soveraign Rule might we not probably hope that we may be Re-united in other things which are but dependances on that especially if after we have cast away from us all our passions and prejudicate Opinions we bring only with us a true Zeal and an ardent Charity Moreover being perswaded that the Doctrine contained in these Holy Scriptures is Divine that it is true that it is infallible and that it is perfectly Holy we shal without doubt conclude that it is our Soveraign Rule That it prescribes to us what we should all believe and receive for our Salvation And as this word expresly forbids us to add diminish or alter any thing in the Doctrine which it lays open to us we should look upon all other Doctrines received in any other Society of Christians us very suspicious We should not receive them tili after a careful examination of them and upon sure conditions how specious soever the pretences were under which they would make them pass to us Although they should give them to us meerly as Explications Illustrations and consequences drawn from this word we should however look upon them but as Essays of Man's wit whose infirmity appears in all his actions All his meditations his application his reasoning his Humility his Prayers and his Fastings cannot hinder but that there will remain still great weaknesses of Flesh which wil render him lyable to contempt and errour There is none but God only who is able to declare to Us the things which are of God because there is none but God who knows God as an excellent Author of our times has very well expressed What Men say of Him is but babbling Whatsoever they bring thither of their own is but weak and doubtful De divinis etiam vera dicere periculosum est We must go to the very Truth it self and ascend up to the Fountain Head We must suspect all the Waters which have not passed through this Channel although they appear never so excellent Oh that we had but made known with a little diligence amongst Christians the value of this important Principle as we have sown the seeds of Division that we had avoided unprofitable questions and disputes And had made Christian Religion easy and intelligible as carefully as Particular Doctors have taken upon them the liberty of expounding this Scripture Every one giving it the sence which his Genius or rather his capricious Fancy or Interest suggested to him Every one having drawn the consequences from it which must favour his inclinations Nay and without sticking there every one has endeavoured to give to these consequences an authority equal to that of the Original from whence he pretends to have drawn them In this very manner have we seen Disputes and Contentions arise also Heresies Schismes Divisions and different Communions Every Society has made his particular confession which they pretend ought to be of as great authority as the very Creed of the Apostles themselves And thus as this Practice has strengthened it self in the Church after the same rate also has Division been strengthened and augmented It is therefore absolutely necessary for the establishing a good Peace in the Church to reject all Inventions of Men and 〈◊〉 to lend an Ear but to God only speaking in his Word It is thus that the great Persons have practised who lived in the most pure Age of the Church They have ever confined their mindes to the Holy Scriptures as to the only Foundation of our Faith and of our Salvation CHAP. IV. The Third means Rightly to distinguish between the Doctrines which the Holy Scriptures propound to be believed by true Christians and what regards only the outward Government of the Church and its Ceremonies THis Sacred Word which we have said is the only Foundation of the Churches subsistence and of the Union of its Members offers Us three sorts of things to be learnt by Us. It declares to Us First what we are to believe for the Peace of our Consciences and for obtaining Salvation and Eternal life It teaches us next what relates to the Government of the Church in the Exercise of its Discipline and in the outward Practice of its Ceremonies And Lastly it gives Us saving Precepts which serve for the Direction of our Lives and Manners Not only to be the outward Guide of our Actions and of our Words But also of our Affections Inclinations and most secret Motions of our Souls This distinction being well established and all its Members truly considered We shall find that in the right management hereof there will be no occasion of quarrelling unless it be about the Rules proposed to our Faith For as to what concerns the Precepts of Virtue they are so clearly laid open in the Holy Scriptures that in them there can be no ground for Controversie All Christians know that God will be most highly loved and adored All agree that we must honour Father and Mother according to the Commandment of God All accord in this Point that the Law of God forbids Murder Adultery Lying c. All acknowledg that these Laws are not meerly established to Rule the outward Form of Men in Society But that they oblige us to conform the most secret thoughts and inclinations of our hearts to the Purity and Sanctity which they command After this we need not any other Rule than that Abridgment of the Law which the Son of God has reduced to these two admirable Precepts To love God with all our affections and our Neighbour as our selves The Observation which might be made from hence would Rule as every one may perceive all our actions Insomuch that no Person could defire any thing more for the living holily and justly I know very well that there have been certain Doctors formerly amongst Christians who by their interpretations have gone aside from the strict observation of these Laws But they have not only wanted the approbation of others as well of their own Communion as strangers But also they themselves have always made profession of acquiescing as others in these sacred and inviolable Rules They did not pretend to weaken them by their interpretations they only sooth'd Men's consciences with a favourable sence which they give to the circumstances of particular actions Behold here one of the principal Articles of Faith Nay I dare say the most important and wherein consists the very Essence of Religion which can give no cause of Division As to the Rules which the Holy Scriptures afford us for the Government of the Church relating to its Discipline and to its Ceremonies 'T is a strange thing that they should have so often given occasion of Disputes and been the cause of separation and division If the Holy Pen-men had punctually prescribed and ordered every thing that ought to be done in this matter we should be obliged indispensibly to observe them And we should
THE REUNITING OF Christianity OR The Manner how to rejoin all Christians under one sole Confession of Faith Written in French by a Learned Protestant Divine And now Englished by P. A. Gent. LONDON Printed by John Winter for William Gilbert at the Half Moon in Saint Pauls Church-yard 1673. THE AUTHORS PREFACE IF it be a great cause of grief to all true Christians to see the sacred Religion which the Son of God brought down from Heaven to the Earth miserably torn in pieces by so many several Sects which heretofore have and who still divide it at this present If all these different Confessions of Faith which dismember the spouse of Jesus Christ do extraordinarily afflict all pious Souls surely these pious Souls should conceive no less grief at this that hitherto there has never been any that has undertaken to apply a healing remedy to these wounds that has attempted with success the cure of so great an evil It seems no more to be thought of but as an evil to be deplored and absolutely incurable Every one thinks himself straightly bound to stick to his old principles and preconceived opinions every one flatters himself in his own thoughts and believes that he possesses the Truth and is in the right way after which he looks no more upon others but with some kind of aversion or at least with pity They in the judgment of him and his party are as so many unfortunate creatures ready to tumble down an unavoidable precipice they are considered as people that are only sit to be the subject of the prayers which are offer'd up for miserable wretches or of the complaints w ch are formed against their unhappiness Neither are those looked upon who would undertake to remedy this but as idle Projectors and fantastical persons like Mountebanks who promise the Cure of those Diseases that are given over by the most skilful Physicians I know very well that many have studyed to find out a means of according some of these Sects to reunite certain persons together who have been engag'd in them and who on this account have reciprocally entertained most implacable feuds against each other There have been divers Writings published for endeavouring an accommodation between the Roman Catholicks Protestants they have attempted to reconcile those of the Confession of Ausburg vulgarly stiled Lutherans with those other called Calvinists but there have commonly been other interests than those of the Glory of God intermixed in these enterprises It has rather been by a principle of Policy than by any motive of Conscience and desire of the salvation of Souls that these designs have been set on foot whence it has happened that God has turned his Blessing from them and made the success not to answer the greatness of the design Some likewise not aiming at any thing herein more than how they might make ane asier passage more plausible revolt from one Communion to another have only studied to weaken the foundation of their former opinions and strengthen that of their new ones which they have an intention to embrace There is also this in it that men do not ordinarily attempt but to remedy some effects without ascending up to the principal cause and only source of all this evil just like those ignorant Physicians who unskilfully labour to cure some of the Symptoms of Diseases without applying any thing to the grand original Cause on the curing whereof depends all its consequences There was a Preface of a Book printed some years since in the Low Countries which touched this matter and seemed to aim at a general reconciliation of all Christians by means of a charitable allowance and and a mutual toleration But besides that it was but by the by that the Author treated upon this important Subject It seems that not having ascended up to the spring head of all these Divisions he has not contrived any proper way for the Reconciliation which he proposes nor has rightly distinguished between what is fundamental in Christian Religion and what is not to let us see last of all in what things we should have this charity one towards another And we reject also the means which is most important towards the attaining to so good an end whilst we refuse to disingage our selves from whatsoever may render it unfruitful as I shall shew you in its proper place It was in the search of this that I have for some years since applyed my self to so diligent and serious meditation I utterly cast off at the instant all former opinions of my own and prejudices against others which might be any obstacle to me in so laudable a design I disingaged my self for a time of all things whatsoever of any Communion of Christians which was singular and which separated it self from others And I believed that in examining carefully the things wherein they all agreed I might discern with a more disinterested eye that which would be for the common good I then considered with the greatest exactness that I was able the Nature Greatness and lamentable Effects of this miserable Division of Christians I observed at the same time how inestimable would all those goods and all those advantages be which would arise from their reuniting into one the same Confession of Faith and reconciliation of their minds into the same Communion After that I diligently considered with an intire applying my mind what could be the causes of so deplorable a misfortune I have ascended the best I could to the very fountain head of this evil where I suppose I have made some discoveries which without question will be relished by those who shall look upon them without interest In short I am verily persuaded that after all my endeavours nay continual prayers have been heard by the Goodness and Bounty of the God of Peace I hope that through the Blessing of Heaven I have met with the true and only remedy of this evil that is to say the sole means of reconciling together all those who make profession of Christianity and who are perswaded that the Doctrine of the Gospel which is comprised in the Scriptures of the New Testament is delivered to us from God and that it contains what we should know believe and do for our salvation So that as soon as we shall religiously reunite in those matters which it prescribes to us we shall be in a ready way of attaining to the mark which it proposes to us At least I may with truth say that since that very time I have found for my own part a great calmness of Spirit I have not any more since that looked upon Christian Doctrine to be difficult knotty charged and encumbred with an infinite number of subtil questions critical and unprofitable notions These are the very things that have made it to pass unknown having utterly disfigured its natural Beauty This is it that has given it a face altogether new and strange and I dare say that if Saint Paul
of this Division That it makes men irreligious and causes Atheism 35 CHAP. V. The Fourth Effect of this Division That it keeps back all those who are without and breeds in them a dislike of Christian Religion 44 CHAP. VI. The Fifth Effect of this Division Trouble in Church and State The Second Part. Of the Causes of this Division which is among Christians CHAP. I. THat the frame and temper of mens Minds doth much contribute to this evil p. 69 CHAP. II. That there has never yet been made a true distinction in Christian Religion of what is really essential and fundamental and what is not 80 CHAP. III. That men have departed from the true fundamentals of Christian Religion to take up others which have nothing of solidity in them and which put these divisions among Christians 88 CHAP. IV. That the dislike which has been had at the simplicity of Christian Religion has been an occasion that meâ— have given it a different â—â—â—â—ct frâ—m that which it had in its â—â—â—inning 97 CHAP. V. That many do make use of Religion to serve their particular interests and the advantages of a temporal life 106 The Third Part. Of the proper means to reunite all Christians into one sole communion CHAP. I. Of the ill means that has been made use of hitherto for putting a remedy to the evil of this Division 117 CHAP. II. The first mean To lay aside all prejudices and to throw off all particular interests that so nothing may be proposed by us but the Glory of God and the Salvation of Souls 128 CHAP. III. The second means That we should not have for our direction more than one known and generally approved Rule for all Christians to walk by 142 CHAP. III. The third means Rightly to distinguish between the Doctrines which the Holy Scriptures propound to be believed by all true Christians and what regards only the outward Government of the Church and its ceremonies 150 CHAP. V. The fourth means To distinguish between that which the Scriptures proposes to us to believe as Doctrine of Salvation that which it delivers to us as Histories of things which have happened and that which it reports to us as predictions of things to come 163 CHAP. VI. Fifth Advice Touching the Mysteries of Christian Religion which we must believe as being revealed in the Holy Scriptures and concerning the distinction which must be made of them 170 CHAP. VII What ways must be follow'd to facilitate the execution of this design 186 CHAP. VIII Answers to the Objections and Difficulties which may be formed against this design 199 CONCLUSION Profits and advantages which might be hoped for from this Project 218 THE RE-VNITING OF CHRISTIANITY The First Part. Of the Division which is among Christians and of its Consequencies CHAP. I. Of the Nature and Greatness of this Division WHen St. Paul said That it was necessary there should be Heresies amongst us to the end that such as are approved might be made manifest His words must not be taken as if he would by an extravagant Paradox Authorize the diversity of Opinions in Christianity For his design was never to favour the Authors of Sects and Heads of Patties by imposing silence to those who would remedy Divisions and put a stop to their sad consequencies But he declares plainly what we must expect from the ill disposition of the spirits of Men from the high esteem which they have of their own sufficiency and from their inclination to render themselves considerable by some singular Opinions in matters of Religion He designs by the same means to make us see how the providence of God which draws good out of evil and light out of the thickest darkness takes occasion from thence to distinguish such as appeartain to him making appear by this contradiction of sinners the constancy of the Servants of God and their generous resistance to all sorts of temptations and tryals It is in this sence also that Jesus Christ declares to us the necessity of scandals and tribulations arising in the Church and that he is come to kindle the Fire-brand of War in the World and to put Divisions in States and Families for otherwise the Gospel which is the Ministry of Grace and a Word of Reconciliation and Peace does not of it self propose any thing but union amity and concord Nature although sprung from the same Original with Grace hath inclinations quite distinct It is not pleased but in diversity and seems not to subsist but by the contrariety of qualities which occur in its works whereas Grace is not preserved but by the entire correspondence of those who â—â—ve a share therein and by the conformity of their Opinions We cannot divide our selves in its Principles without destroying it to us For such a separation is to give it such grievous wounds as will force it to retire from those who are not more careful to improve it by such wayes as are most suitable to its nature Now is it not a most deplorable thing that an occasion should be taken of making use of a Doctrine of Peace for the miserable tearing in pieces a Body whose Members ought to be perfectly united Is it not a shameful thing that this unhappy Pro and Con should be introduced to make the same havock in the Church which it ordinarily makes in the World Philosophy never saw so many Sects Paganisme so many different Devotions Mahometisme so many contradictory Opinions concerning their Alcoran as we have Sects Heresies and Schismes in Christianity about the understanding of its fundamental Law which is the Gospel As soon as the sprouts of this Holy Seed began to appear upon the face of the Earth we saw at the same time an infinite number of unprofitable and choaking Tares spring up sufficient to destroy that in its birth which would bring with it Salvation and Life Almost in the sight of the Holy Apostles those Sacred Confidents of our Soveraign Master there arose such as vaunting themselves to have embraced his Doctrine would have represented him after their fancies and set him forth as their own whimsies and caprichioes suggested to them And presently afterwards would make their particular Sentiments pass for general and infallible Rules and have pretended that all others were obliged to submit themselves thereto Thus the Blood of Jesus Christ which still reeking should warm the hearts of Christians with a Holy Charity as well as with an Ardent Zeal could not choak the Seeds of these miserable Divisions Insomuch that in the Third Age St. Epiphanius numbers up Four-score several Heresies or rather different Opinions which had crept in amongst the Christians and yet not mentioning the divers Branches into which these Heresies were sub divided There is scarcely any one Article of Faith or any speculation of Christianity whereon strange Opinions have not been advanced which in time have made Sects and different Religions And we know that every particular Combination has appropriated to it self the
Name of a Church and boasted to be the Spouse of the Son of God to the utter exclusion of all others They have also gone further for besides the Heavenly Doctrine contained in the Gospel where they have taken occasion of raising disputes They have forged such as have been meerly humane concerning which there hath also been miserable Divisions And as though these Men had climbed up to Heaven to consult the very Mouth of God himself they have Preached up their Doctrines as Oracles and Fundamental Truths After which they have had no great trouble to engage their Followers to suffer the most cruel Torments and even Death it self in defence of their Opinion and after that have confidently enrolled them in their own Legend as Martyrs of Jesus Christ though they suffered only to advance the glory and reputation of some Arch-Heretique So God to chastize the rashness and confound the vanity of their thoughts has permitted that Division should ruine their work as heretofore it defeated the insolent designs of those who would erect the Tower of Babel After that we have once forsaken the Royal Road which God has prescribed us we run into all by paths and separate our selves one from another each of us fancying to be in the most commodious and safest way Can you likewise believe that a separation is sometimes made about Subjects not only light and trivial but in some sort ridiculous and which do redound to the shame of those who made them serviceable to the ends of their Schisme and Division What contentions have there not been among Christians namely on what Day the Celebration of Easter should be observed If in the Communion Bread leavened or unleavened should be made use of If the Body of Jesus Christ was corruptible after its conception or not If we may say that one of the Trinity was Crucified If the Church can condemn and excommunicate one that is dead If the Hallelujah might be Sung in Lent and other Questions of the like nature Behold here what are ordinarily the subjects which cause these most real calamities Behold that which separates those who with one consent should advance the glory of their common Master But to come to our times and more neerly to touch upon the evil which troubles us at present and which has given me occasion of laying open my sence to contribute to a Remedy Is it not a lamentable thing and of sad Example to see Christians so miserably divided as they are at this Day For to let pass the divers Sects of Christians which are in the East and who have more cause to grieve for their lamentable Divisions than for their miserable state under the rigorous Yoke of the Mahometans such are the Greeks of Armenia and Circassia the Nestorians Jacobites Maronites Cophtes Christians of St. Thomas c. People who are looked upon as Hereticks or Schismaticks and who believe that out of their particular communion there is no Salvation to be expected Let us insist only upon this deplorable condition of the Christians of Europe in these Countreys wherein we live There is no heart so hard that does not sigh to behold so strange a dis-union There is no truly Christian Soul that does not grieve to see the effects of the implacable sudes and hatreds which are amongst those who are looked upon as Brethren Since they are thereby exposed to the continual insolencies of the sworn Enemies of Christianity Since this great breach which is made in the Western Church by the separation of the Protestants from the Communion of the Church of Rome what Bloody Wars How many Murders and Massacres What changes and subversions is in States has there not been seen insomuch that they have not stuck to have recourse to the common Enemy to draw in succour against those with whom they should have entertain'd a true Brotherly affection And that which is most deplorable is that this division hath been followed by an infinite company of others and as a fruitful Mother hath produced an incredible number of Monsters which resemble it These two great Branches growing out one from the other have also sprouting out of them a vast company of lesser Branches which although not equal in strength bring forth fruits altogether as dangerous as their Mother Among Protestants how many several Sects in Germany in England in France in the Low-Countreys c. There needs but some diversity in the habits of Preachers some difference in the Ceremonies or in the Ornaments of Churches or of the Government thereof to form a Sect. A simple dissenting in the Liberty which every one gives himself of expounding according to his Fancy the misteries which are above his reach is sufficient to cause a separation The manner of explaining the subject of Predestination and oâ— Reconciling God's Grace with the Motions of the Will of Man makes us look upon those who are of a different Opinion as such People as are in the high-way of Damnation and with whom we must not entertaâ—â— any Communion Nor may they who have lived in Communion with the Church of Rome insult at this Division of the Protestants and pretend that union and concord have continued amongst them without any division For although they all submit themselves in appearance to the Authority of one only Head and that they look upon him as the Center wherein all the Lines of their Society do meet and are reunited nevertheless we are not ignorant how great the number of their dissentions are and how little the union is amongst their Doctors 〈◊〉 that if the fear of a Superior Authority seems to retain them in one and the same Society their hatreds are but the more fermented within They do not less condemn one another of Heresie and of being out of the way of Salvation And the Exâ—mples of our Age have shown us that when oppertunities have been presented of making their aversions appear how far they have carried it being always desirous that their particular Opinions might prevail over all others Therefore it is not any particular interest that I here endeavour to advance But it is the general interest of all Christian Societies It is the good and the union of all those who march under the Standard of the Cross I design to reunite together all the Christians of the East and West Greeks and Romans Catholicks and Protestants and all the divers Branches whereinto these latter are subdivided CHAP. II. The first Effect of this Division Disquiet of Mind and Trouble of Conscience WEre there no other Evil in this Division than the very Division it self and that deformity which it causes in Christian Societies Were there no other harm done by it than the disfiguring the Face of Christianity and the blemishing its beauty that renders it so considerable it would be so great a cause of grief as to oblige us to endeavour with all our power to remedy so great a mischief But besides all this this unhappy
Division is very fruitful and produces infinite evils as much or more pernicious than it self 'T is like the Viper which by a strange self dilaceration makes a great Number of little Serpents come out of her which instantly make their Teeth and Venom appear There are some who set upon particular Persons and others who cause great disorders in Societies both secular and Ecclesiastical as I undertake to make evident to every one The first effect of this Division is disquiet and torment of mind wherin they ordinarily do plunge themselves who are engaged in this Laberinth of divers Opinions about matters of Religion And these Opinions do in time forme the different Sects and Societies which divide all Christians A Traveller Journeys with pleasure so long as his way seems good and plain and that he is assured it is the right that it lies direct and finds it is not divided into other different Paths But so soon as he perceives himself in a cross Road where he meets with several tracks without knowing which of them he should make choice of 'T is impossible but that being in this suspence he must have a great unquietness and grief of spirit If all Christians perfectly agreed in Opinion that Agreement would be a grand means wherby we might advance with pleasure towards our happiness But meeting with this great diversity of sentiments and professions wherein every one boasts of possessing the truth as by birth-right to the exclusion of all others we must needs be involved in great perplexity For to think that we can easily solve doubts by a careful and serious applying of our minds to meditation and by the force of reasoning and discourse is a Fallacy for besides that every one hath cause of distrusting himself amidst this great diversity of Opinions Seeing that the clearest Wits the most profound Doctors Men of the choicest Endowments and such as have the greatest Piety sweetness Moderation of Temper are oftentimes observ'd to be separated and divided the one from the other I am assured that many oft times in these applications how zealous soever nay even after the most fervent Prayers be overswayed by the probability of the Arguments which every Opinion hath produced in its own favour And I durst say that when one has so soon determin'd in this scrutiny there may be some reason to suspect so quick a resolution I am apt to fear that this may often respect other interests than those of the glory of God and our Salvation which could so quickly make us bend to them It many times happens that our Education our Customes our particular advantages and such other considerations do easily turn the Scales And that indeed which abuseth us herein is that these are slipt in so dexterously and mixed in such a manner in these disputations that we cannot discover them but by strong and frequent reflections But let us put the case that a Man who has an extraordinary light by the knowledge of Tongues and reading of Good Books may wade through these difficulties and sowe his doubts among these perplexities What shall we say of so many common Persons who have not had nor ever been in a Condition to have all these so profitable helps I mean so necessary for the penetrating into these profound misteries and carrying them through that Labyrinth Is it because that Christian Religion is not propos'd but only to the learned Is it not as well addressed to the Ignorant to Women to Children and to the poor unlearned Pesants Must we not rather say that it is towards such that it turns the most Favourable Aspect That whilst the Doctors are disputing with great earnestness together about the Mysteries of the Kingdome of Heaven the most simple do forcibly take it by the ardour of their Zeal Therefore what can we point out more contrary to the Peace and Consolation of these good and simple Souls than this great diversity of Opinions of Sects and of Religions But if it should be objected that for want of reading and necessary study to search into the most sublime mysteries of Religion these ordinary People would be content with what is most plain and most clear in Christian Doctrine which will suffice to inspire them with the Love of Virtue and the fear of God and that will be capable to give them peace of Conscience and all inward Consolation that is necessary for them I shall readily answer that this is all I demand and to which I endeavour to reduce all Christians in general The Christians Religion is equally proposed to all and in the distribution of its Graces it makes no distinction between the Learned and the Ignorant The High-towering Wit and that which creeps among the Vulgar As the Remedies and Medicines which Nature offers us work in the same manner upon Persons of all conditions and degrees So that to be a Man suffices to qualify us for laying claim to the advantages which Grace presents to Us in the Doctrin of the Gospel and to lay hold of the Aids which it gives us to make Us partakers of it But should it be likewise objected for the clearing this difficult Point that those who have not the means and advantage of penetrating into these secrets by a deep meditation may consult the Learned to resolve them in the choice which they should make of a good and sure Opinion Who does not see in the first place that it is not the way to draw them out of the trouble wherin they are seeing they do not address themselves but to Men who are not infallible and who may be prepossessed with prejudices and have their particular Interests so that they shall be always in doubt whither or no the advice which was given them proceeded not from some other Principle than the Glory of God the Charity and desire of promoting the Salvation of Souls Moreover should this address be made to some of those Doctors who follow different Opinions upon colour they are obliged to examine all things and retain what is best Every one will alledg in his own favour all the most plausible Reasons and Considerations which he can and many times those that are least valid are most specious After this can a Man of mean parts find out in himself light enough and discerning to carry him through those difficulties which make a separation amongst Men of far greater parts and more refined Judgements than his Own But last of all what shall we say of the poor Labourer or simple Tradesman who has ever been bred in a Countrey where some one of these Sects prevails We know that such a Sect forces those of the Country perfectly to acquiesce in it That it requires every one to submit without any contradiction to all that it shall prescribe That there are some Sects who suffer not their Followers to enter into any discussion of what they lay down to follow and compel them to a blind obedience As for Example
into several branches they have put a stop to their conquests and had no further thought than to maintain themselvs both those whom they have forsaken and such as have forsaken them And it is not only from the ill example of this division that strangers to the Faith are driven from it They are led thereunto by the very intrigues and stratagems of the Christians who are so separated and divided among themselves Their Division creates such animosity one against the other that they do their utmost endeavour to hinder those who have an earnest desire to embrace Christianity from entring into any other Christian communion but their own There are others who go further for they hold it as a true Maxime That it is better for a Jew or Mahometan to persist in his old Errour than to thrust himself into some of the Christian Societies which they disapprove So that as it is impossible for Iron equally drawn between two Loadstones to move either towards the one or the other So these different solicitations which Christians make to draw Infidels to them leaves them in a neutral state not knowing which side they should take nor to which they should determine their Judgments CHAP. VI. The Fifth Effect of this Division Trouble in Church and State THe Evil of this Division is not limited only to particular persons but all Societies as well Ecclesiastical as Civil have too great a feeling of it For we dayly see strange Tempests happen in both which had no other cause for the forming of them than this sad disunion And has not the Church much reason to complain that those who are called her Children should tear out her Bowels That she can expect nothing but death even from those to whom she hath given life Since they to whom she continually administers the sacred Milk of her pure Doctrine and of her wholsome Instructions do give her so many grievous wounds as they form Sects in her In multiplying they dismember Her and each striving to draw her to their side at last nothing is seen to remain but her mangled and broken pieces And what is more these deplorable Reliques of the Church have likewise been so miserably handled that she is no longer to be known insomuch that they might rather be taken for the parts of some mishapen Monster than for the Members of the Divine Spouse of Jesus Christ washed in the Blood of her dear Lord and clothed with the Sacred Robe of his Righteousness But that I may not be thought to aggravate these things and raise them with an Hyperbole Let us but consider the present face of the Church Is it not true that we shall have much ado to meet any one of these Societies which call themselves a Church and attribute the truth solely to themselves where these ill Characters are not to be seen First a certain high conceited Opinion of the Principles they have embraced which creates in them a blind perswasion without examining it and whereof not any solid reason can be given Birth Education Worldly Interests and other engagements of this nature together with a kind of negligence and a fear of being accounted inconstant and unsetled if they should turn to another party These things I say have ordinarily a greater influence for the establishment of them in their Religion than Reason and Conscience have All which is followed by a certain obstinacy not to call it self-conceitedness in maintaining their belief at any rate whatsoever There are those who many times do hazard on this occasion all that they hold dearest in the World even to their very lives which passes in every One of these Societies for an exquisit Zeal and an examplary devotion Nor is there any one of these Sects which has not a Catalogue of its Confessors and that cannot produce its Roll of Martyrs But how many are there of these Martyrs who if they had been demanded to give a reason of the Doctrine for which they made so much constancy appear would have been gravelled and have little to answer to the least argument that might have been proposed to them Many times false Opinions are maintained with as much heat as the True Also Illusions and Impostures do make as strong Impression upon our Spirits as real Objâ—cts Now this obstinacy draws after it an extreme aversion to all other Religions and even to all other Christian Societies It either accuses them of blindness or of stupidity or of malice 'T is nothing else say they but fleshly interest that seems a Foundation of their Doctrine They reproach them that their Opinions are altogether destructive to true Piety that they hurry Men into Superstition and to Idolatry or else to Libertinisme or Atheisme And some there are who are pointed out by others as if they were frightful Monsters In a word any protestation or any declaration which they make that it is the Doctrine they loath and not the Persons who take it up That it is the Error they detest but that they have charity and compassion for such as are misled is enough with them Which yet shall never make me believe But that the precedent qualities are accompanied with a great Animosity of Spirit against those who are not of the same Opinion For how can we sincerely love those whom we look upon as Enemies to God and Disciples of Satan whose Lot and Portion is Hell where they shall be made a Prey to the Devils Are there not likewise very dreadful Examples in what manner they have reciprocally treated one another in those places where they are mingled together The weak employ such armes as are most convenient against their Adversaries which are injuries and reproaches the powerful straight pass to action there is no craft nor subtilty no violence nor cruelty which these People sâ—t not a work utterly to exterminate such as follow a different profession from theirs The Roman Catholick persecutes the Protestant in those places where he is strongest The Protestant he requites him where he has the Power and Authority in his own hands And amongst Protestants those who are of different Opinions are not treated more favourably Heretofore the Christians complained much that the Pagans would force them to sacrifice to their Gods and quit their Religion Tertul. Apolog. 28. They grounded not their complaint on any other Reason than this that Religion as they affirmed ought to be an act of a pure and free Mind But now a days Christians do the same thing towards Christians We have seen times where tortures and the cruelest punishments have been used by Christians for afflicting other Christians and for no other cause but their not being of the same judgments and perswasions And now after this who can take it ill that I have no more represented the Church as the Ship which the Son of God conveyeth safe amidst the stormes wherewith she is continually battered But to the lamentable wracks of a Vessel dasht in pieces not by
together upon all things which regard their common good they should all work upon the same Principle and if they convene any Assembly for the attaining to so good an end no Christian Society should be suffered to prevail by its Authority and power over the rest But all should have the Liberty of proposing their Opinions to be afterwards determined by that which shall be for the common good CHAP. II. The first meanes To lay aside all prejudices against others and to throw off all particular Interests that so nothing may be proposed by us but the Glory of God and the Salvation of Souls WE have already shown that there is nothing ruines more the Peace of the Church than the Interest of particular persons That the greatest obstruction to this Re-union is our prejudice against other Societies which in time strengthens our preconceived Opinions Therefore what we should do out of hand for the successfull carrying on of this design is to cast off all particular Interests and all these prejudices I mean not to own any but the true and lawful Interests that all should meet in one point which is that of the glory of God our own Salvation and the good of those with whom we desire to be rejoined And it is farther requisite to lay aside all those prepossessions of Spirit which may render us less inclinable to those propositions of peace that may be offered us And I am perswaded that were we free from such pre-engagements and prejudices we should favourably hearken to all overtures of reconciliation which should be made us As for the lawful Interests which I speak of are fit to be proposed in this affair they are such as have no regard to any imaginary good but are real solid and essential to Man Also this same good is never separated from the Interests of the Glory of God and the establishment of truth I exclude therefore out of the rank of right motives which should guide us in the search of the true Christianity First of all whatsoever has relation to the advantages and commodities of the present life I put into this number them who thurst after honours riches pleasures and whatsoever is the object of any carnal desire Hither I also refer whatsoever contributes to the satisfaction of our inordinate passions where they revolt from the obedience which they owe to reason I am certain that this Principle will be approved by every one There is no Man who will not confess that things so different can never be match'd together All will agree in the general Thesis that as there is no Union betwixt Light and Darkness So we cannot joyn the strict holiness of the Coelestial Doctrine with the impure liberty of our Passions But there often slip in certain particular Interests the which being more secret and such as do pass more dexterously under the lavour of some specious pretence are not yet less prejudicial to the peace of the Church Such is an inconsiderate and turbulent Zeal in Men which because it seems exempt from those other gross interests of which we have been speaking they appear as though they had only piety for their rule and measure in all their Motions 'T is for the most part observed that this Zeal is nothing but a meer obstinacy and self-conceitedness which can never depart from that which it hath once received This Interest which ordinarily arises either from ignorance from an inveterate custome or from some other such motive engages us so much the more in division by how much it is covered with the appearance of Devotion And I am perswaded that many of those who read this part if they consider it with themselves will confess that I touch upon a String which though small yet is not at all the less intelligible To thâ—se apparent Interests I joyn those of some particular Persons who being willing to pass for sworn Enemies of inconstancy and levity persevere in the profession which they have followed from their Infancy They call it rashness and Inadvertency to depart so readily from those Tenets in Religion which they first embraced and they hold that before they can do it they must be fully convinced of the falseness thereof and the evident peril which they incur by retaining them Wherefore so long as they find any appearance or probability they cannot believe it stands with their prudence to abandon them I have known some of these who have been so strongly prepossessed with this Opinion that they could not forbear showing a less esteem of such as had embraced their sentiments than of those who had still persisted in the contrary party To these specious Interests I must yet add one more and that is a disposition of Spirit which we find many to have who being entred into a Communion believe it would be a shameful thing should it be said of them that they have examined their Religion too late They imagin that should they confess they have continu'd in an errour to these Years and that they had never in all this time perceived the weakness of their former profession People would take all the rest to be want of discretion irreligion and impiety To flatter themselves herein they endeavour to make some kind of superficial consideration which they have made of the Rules of their Sect pass for an exact and profound search into the reasons of their belief After which they maintain it with confidence as not at all doubting but that they are in the right way There are some others who are directly opposite to those of whom I have now been speaking These are such as are inconstant and bid defiance to whatsoever they have formerly believed who imagine that all new Opinions which are proposed to them are far better than those wherein they have been brought up They are like those of whom an Ancient says that out of fear they make all their prudence consist in following every other councel but their own So these timorous Spirits in Religion embrace the first Opinions which are propounded to them and prefer always new Doctrines before those which were received before We should therefore check all those bad inclinations which nature education age ignorance and example may give us For whilst we listen to any one of these voices we shall be but in an ill condition to entertain the propositions of an Agreement All these propositions will at the first instant appear suspicious to us and at last we shall reject them absolutely After this to do well we must cast away from us all these unhappy prejudices against others and high conceipts of our own Opinions which cause almost all the diforders that ordinarily happen in the Church These are so many clouds which darken the understanding and hinder Men from seeing distinctly the Objects upon which they should make their judgment They are a painted Glasses which represent to us all that we look on the clear contrary way as dyed with
happened and that which it reports to us as predictions of things to come FOllowing the distinction made in the foregoing Chapter of all the things which are proposed to us in the Holy Scripture We must first examine what it declares to us as truths which the true Believer ought to receive by Faith These are not all of a like nature and must also be carefully distinguished to take away likewise all cause of contention among Christians I believe therefore they may all be brought under these three Heads As first the Mysteries of Religion which ought to be believed for setting the Conscience at rest and procuring its Salvation Secondly the Historical Narrations which the Scripture makes us of many things that have happened as well in the Disposition of the Order of the Universe as in the Government of the Church under the Old and New Covenant Thirdly the predictions there made as of things which must happen and whereof we see not yet the accomplishment This being concluded we should generally recerve as unquestionable truths whatsoever God has revealed to us in his Word Wherein there are many things which should not neither can they give any matter of contention much less of Division As for Example the Historical Relations of the Holy Scriptures are such that all Christians generally receive â—â—â—m as certain and indubitable and if there be any diversity of Opimons upon any difficulties of Chronology That should not cause a separation in the Church The Opinions may be left to the Liberty of particular Persons to follow therein what they shall judge most probable I say the same of interpretations which may be given to some obscure passages which should not cause any Division be the diversity never so great which is there met with There is but one sole occasion for allowing it and that is when a particular interpretation overthrowes some one of the Fundamental Doctrines or that they would make it to pass as issued out from the very mouth of God himself For all these interpretations are but so many attempts of Man's wit which may fail Insomuch that we should leave to every one the liberty of examining them to receive them afterwards or to reject them without prejudice to Salvation and without breaking the Union which is had with those of contrary Opinions As to what concerns suture predictions neither ought these to be the subject of any Division It may suffice we are all in general perswaded that whatsoever has been foretold in the Holy Scriptures shall have its accomplishment notwithstanding all the obstacles which intersere 'T is sufficient to believe that the first Cause absolutely disposing of second causes will bring about its designs in despite of all resistance of the Creatures This hinders not from advancing our thoughts higher searching into the sense of the prophesie and making our conjectures of the times of its execution We should in this give Liberty to certain particular persons especially when these kinds of Meditations may contribute to the Consolation of true Believers and to excite them more to sanctity It is in this I make that happiness consist which the Book of the Apocalypse attributes to those who read it carefully and understand it But he who would apply himself to this study must not do it but with great precautions Here it is that much strictness must be observed and principally not the least stirring be made but from a principle of deep humility He must on all occasions distrust himself but more in this than any other For although these Oracles be not conceived in ambiguous termes as those of the Pagans were yet are they proposed in obscure and dark expressions They are such hidden mysteries and so profound that they can scarcely be faâ—…omed When predictions are accomplished they change their nature and become Histories easy to be understood But before the Event they must be looked upon with that profound respect as causes naturally a silence But yet if any think they have espy'd some light they may utter their thought with modesty And should rather propose it as a conjecture than as a certain Doctrine For truly there is nothing so dangerous nor so prejudicial to the peace of the Church as the desire of making pass our sence upon things foretold for constant truths There needs but a forc'd Opinion of these Prophesies to stir up a whole Nation to tumult to disturb the peace of States and ruine the Unity which should be amongst Christians The Examples of this are as well known as they are Dreadful to Consider There might some kind of Parallel be made between this Reflection and those dangerous obstinate Opinions wherof we have already made mention and which must be entirely cast away to attain to a perfect intelligence in Christianity CHAP. VI. Fifth Advice Touching the Mysteries of Christian Religion which we must believe as being Revealed in the Holy Scriptures and concerning the distinction which must be made of them AFter having considered methodically of what the Word of God teaches us touching the Rites Ceremonies and outward Order of the Church as also the Histories and Prophesies which it contains After having shown that in all these things there should be no matter of Contention among Christians I have nothing less to examine but what concerns the Rules comprehending the Holy Mysteries of Christianity which Believers should own and receive for their Salvation And because it is a most important matter it must be clearly open'd and explained to remove whatsoever might give any occasion of Contention and procure herein as well as in the rest a Reconciliation of all Christian Societies I cannot now absolutely disapprove the Distinction which all Doctors make in this matter and of which I have already spoken If I acknowledge there be in Religion some important Precepts essential fundamental and necessary to Salvation I acknowledg therein also others less important which might be let alone as where some Errour may slip in Yet this may be done without prejudicing our Salvation â—â—e Peace of Consciences and tranquility of the Church But what I cannot approve of in this is the Application which these Doctors make of this distinction to their Cause They commonly fall concerning this matter into the same faults which have been observed Namely their prejudicate Opinions and particular Interests which for the most part bear sway in the Judgment which they make of what is Fundamental and what is not So that they would oblige all who enter into their Communion to acquiesce in Humane Doctrines as if they were so many Fundamental Points They oblige Men also to Reject the Doctrines which agree not with theirs as if they tended to overthrow the Foundations of Religion although they may not be so prejudicial as they would make them believe For who has Authority of fixing that which is Fundamental and distinguishing it from that which is not If it were left to the disposition of Men every Society
others those who would enter into this Holy Communion But forasmuch as this is one of the most powerful means to attain to this end and which deserves more important considerations I reserve it to a particular Treatise if this first Work still be favourably entertain'd CHAP. VIII Answers to the Objections and Difficulties which may be formed against this Design THere can be no advantage proposed which meets not with its Difficulties We cannot fetch Gold out of a Mine but with much trouble The Earth is not made fertile but when it is digged and plowed with great care and the success of the most admirable enter prizes is not obtained but by surmounting with industry all the obstacles which are met with in the execution of them And yet this trouble we have in attaining thâ—se most excellent goods is that which contributes much to their glory It is a poor common Vertue which findes no resistance in its operations The praise of Heroick Virtue consists in the conquering of great difficulties So that this project would be less admirable than it is if it could be effected without pain and if the execution thereof were easy But what objections may be made to this and difficulties met with herein will be altogether such as that we shall be easily able to Answer the One and Remedy the other Some will presently say That to attempt this is in a manner to go about to hinder an effect which must necessarily happen That it is as if one should undertake to stop the course of the Stars and hinder the Revolution of the Seasons That Jesus Christ and his Apostles have foretold there should be Heresies Dissentions and Schismes in the Christian Church That this is permitted by the Providence of God to make evident the Zeal and Constancy of his Faithful Servants Insomuch that it would be to strive against the Eternal Decrees and Rules appointed in the Counsel of God to endeavour to prevent the division or dissention among Christians But for satisfying this Objection besides what has been said upon this Point at the beginning of this Treatise There is but one thing to consider which is that this Prediction is not only grounded upon a Decree of God for the ordering of things which should happen in his Church but upon an effect of the evil disposition of the Spirits of Men which is cause of the Disunion And that hinders Us not from labouring to remedy this cause and put a stop to these deplorable effects So that what Jesus Christ has foretold us of the Fire which he was come to kindle in the Earth by the Preaching of his Gospel hinders not his Servants from â—â—â—â—â—ng with great affection to extinguish it and to stay the great burning which this Flame might cause Moreover if it were so that 〈…〉 out because it has been foretold Yet it does not import thus much that it should abide continually Is it not enough that it has taken place for so many Ages Is it not time to stop its Course and see an end of it So will the Prophesie have had its accomplishment in our Fathers days and we shall in ours enjoy the calm after all these Tempests Let us add hereunto that this very word which foretells us these Divisions makes us also hope for an estate of Peace and Quiet in the Church It makes times of refreshment and ease to succeed all these great disturbances and assures us that there shall be such a firm Peace in the Earth that we shall see those Creatures which are the greatest Enemies one to the other that is to say those Spirits wherein is the most contrariety dwell and unite together Who knows but that we may live to enjoy those happy times Who knows but that in our days we may see this general Peace among all Christians And I durst promise that by the assistance and bounty of God This shall come to pass if our Sins do not put a hinderance to it and our particular Interests more sway us than the general good of Christendom It must be said in the second place that this Design of bringing all Christians to acknowledg but so small a Number of Heads in Christian Religion approved by every one is directly opposite to the Apostles Doctrine and to the Practice of the Primitive Christians Those who dispute so strongly against the Errours which arose in their times Those who condemned with so much indignation all who did not conform to the Holy Doctrine which they received from the Lord Is there any likelihood that they would have hearkened to these Propositions of beating with one another and a charitable condescending in these Points of Religion Would St. Paul have listened to such an accommodation who writ with so much sharpness against the Galatians who had suffered themselves to be seduced by certain false Teachers Would St. John who refused to have any converse with Heretiques have approved of this Overture To which I answer that what perswaded these Holy Men to act on this manner was that they regarded not so much the diversity of Opinions which they disapproved as the evil dispositâ—on of those who went about to establish those ill Opinions They well saw that what these Persons were about to contrive was not out of a spirit of simplicity and humility They observ'd nothing in all their conduct but particular Interests of Worldly honour profit authority and rule which all their endeavours carried them to These now are Motives against which we can never make too much Zeal and Indignation appear But we see they dealt clearly otherwise with such poor People as had been seduced by these crafty Wits than they did with these Incendiaries these spirits of Lying They treated those with mildness but these they condemned with severity They bare with the first and had charity for them but they had a Holy and Just anger for the second They allowed some Liberty to the former but granted nothing to the Latter 〈…〉 also how St. Paul that Zealous 〈◊〉 of God is not afraid in 〈…〉 question of the Resurrection 〈◊〉 our Bodies so important in Râ—ligioâ— oâ— sâ—â—ing a great value on this holy and charitable bearing with one another To this might be added that these Holy Men have been immediately inspired by the spirit of God to acknowledg and make known to others these Heavenly truths And this being so they might condemn with boldness and with knowledg of the Cause those who rejected the truth which appeared to them in the open Day Whereas at present we not having these Lights and this Supernatural and Miraculous Assistance are obliged to keep our selves strictly to the express termes of the Doctrine contained in the Holy Scriptures Morcover it might be Objected that this Design is of dangerous consequence That it is to give to every one a liberty of having what Opinion he pleases and also in matters of importance such as have hitherto divided Mens spirits That it is to give an
have reason to separate our selves from those who did depart from them But seeing that this sacred Word is contented to give us for this purpose certain general Precepts For St. Paul plainly tells us that These things must be done with Order and Decency Liberty is given without doubt to Christians to dispose of these according as they shall think convenient having regard to the circumstances of Places of Times and of Persons in keeping always within the Bounds of Decency and Order For besides that the Scripture has thus declared it self hereupon The nature of the thing seems palpably to lead us to the same There is no Body who does not put a great difference between that which is essential to a thing and that which is meerly accidental All acknowledg it is on the preservation of the first that the subsistence of its subject does absolutely depend that it can be very well maintained without the second and that also more conveniently Likewise that we should act quite otherwise for the first than we should for the other So to preserve health or to recover it though we strictly observe the Diet which is obsolutely requisite we can freely and without prejudice change the Relishes and Tinctures which we give to the Fod and to the Medicines This being once well setled every one sees how unreasonable a thing it would be to separate about the occasion of any difference which might happen in outward matters and accidentals to Religion should there be any Schisme in the Church concerning the Order which is to be amongst its Governours Must this Holy Union be broken because some would have the Church be governed by Bishops and others would have an equality amongst its Pastors Must we because of some diversity in the Habits of those who officiate in the Church break the knot which should tye all Christians together Is it just that for the Ornaments of the Temples the postures wherein private Persons should be during the acts of Devotion and other such Ceremonies the peace of the Church should be ruined and the Unity of its Members Has not the Primitive Church made it well appear that there was no such matter of scruple when it freely changed the practice according as the times and occasions required it Did not Tertullian one of its principal Doctors teach us that the Rule of Faith continuing firm and constant other things which regard the Discipline do sometimes suffer alterations and changes Were the Temples always set out in this magnificence which they are in at present among Christians Were Fastings always after the same manner observed Were the Garments of Ministers of the Church always in the sâ—me mode Have they at all times and in all places received the holy Eucharist after the same fashion as to their outward Gestures Has there not always been great diversity in the practice of these things and can we not still be able to suffer it without being forced to separate and dismember the Church as we do at this present time I confess that in certain Ceremonies some things may fall out to be practiseâ— which would directly oppose to the Fundamental Points of Religion But it would be easy to give a Remedy to this Evil following the Order which I shall propose We should in this case look back to the very Precept it self upon which we should all agree together For if we all accord in what concerns the Doctrine we shall find no great difficulty to accord or at least to maintain a charitable judgment in the use of the Ceremony If we were once but well Reunited together in the Opinions which we should have of the Doctrine I am assured that we should bear with one another in things which are not of that importance If we joyned in the main essential matters the necessaries would not easily separate us Behold then how this happy means of Peace must be ordered It is by establishing immediately with great care the bounds which are to be given to these two things That is First that a right distinction be made between what serves for the outward conduct of the Actions of true Believers and the essence and internal concern of a good Christian Next that we labour and seek out by all the ways imaginable how we may be Reunited in what respects the essence of Christianity But for that which respects the outward Government and the Ceremonies of the Church some liberty should be given to the particular Societies of Christians Herin regard must be had to the difference of Places and Climates where they dwell which often create more disgust to one sort of Government than to another Also there should be considered the diversity of their Politique Government which may imprint some stamps of its Character upon that of the Church Lastly We should likewise have in consideration what these Societies may have practised hitherto with success in this respect and leave them the entire disposal thereof after having represented to them what shall be judged more prositable and more commodious for them This diversity must not alter the peace of the Church It is not just that agreeing together in the essential Points we should break the bonds of our amity for things which are not essential How many Brothers are there who although they be of different employments yet for all this leave not off their living together as Brothers and making up one and the same Family I would therefore have an accomodation made herein according to the Customes and Practices of the Places in which they live That in all parts where they should inhabit and sojourn they might be subject to the Community of Christians which should be there established without condemning or blaming other Customes That we should rather believe charitably that every one has followed herein the Order which has been supposed to be most convenient and most requisite to Salvation seeing that still the Principal which is comprehended in few Articles continues firm Thus St. Paul was accustomed to do 1 Cor. 10.33 Endeavouring to please and accommodate all matters without seeking after particular conveniencies but only the Salvation of many And when he saw any who would be contentious in these things He only answered them thus 1 Cor. 11.16 We have no such Custome Showing that it argues a contentious spirit and an enemy to the Peace of the Church to be unwilling to follow Order and Custome in things of this nature We should always six here that we ought not barely upon account of humane Institutions to separate one from another seeing we break with those who embrace the same Doctrine which we do clearly taught us in the Word of God under pretence that they have not the same practice with us in the outward part of Religion CHAP. V. The Fourth meanes To distinguish between that which the Scripture proposes to us to believe as Doctrine of Salvation and that which it delivers to us as Histories of things which have