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
they ought to ascend up thither for establishing of any Doctrine which must have power and authority amongst Christians And yet have we departed insensibly from this principle We have quitted this saving Tenet by attributing to Man that which is not due but to God alone We have made such Doctrines as are meerly humane to pass crowded amongst those which are handed down to us from God Just as they put off false Money by making it glister as much as may be and then mixing it amongst such as is currant Coin that it may not be suspected This is it that has given scope to contentions and afterwards been the grand cause of Division Some have been of Opinion that whatsoever specious pretences and whatsoever plausible names have been given to the decisions of the most famous Assemblies are all this while but Humane Sentiments which ought to be examined before they are received They say that they are but particular Men who have proposed their Opinions in these Assemblies That many times in these occasions 't is the credit readiness of wit eloquence or some force of argument more specious than solid which makes these Opinions pass for Articles of Faith That those particular Persons who compose these Assemblies may be mistaken notwithstanding all their Lights and Knowledge That by consequence a Company of them how numerous soever they be are subject to defects and to the errours of the Members whereof they are composed Lastly That the very diversity which is sometimes sound in the decisions made by them justifies enough their Opinion and makes us see that all these decisions are subject to tryal Others who are of a different sence maintain that without the decisions of the Councils we should have but an imperfect Rule of our Belief That the Holy Scripture does not comprehend all that which is taught us in the Church That there are also many things in the Holy Scriptures that have need of explaining and interpretation That on these occasions there is none to whom we can have better recourse than to the Church to whom God has promised the ordinary conduct of his Spirit That the Church cannot make her Voice be better understood and declare to us her sence in a fashion more authentique than when she is represented and as it were united in these Solemn Assemblies They are perswaded that when such an Assembly is lawfully gathered it does of Right enjoy an Infallibility equal to that of the Holy Scripture that it is God himself who speaks as much in one as the other In the mean time both one and the other agree in this point that the Scripture is infallible that it is the foundation of the truth and the soveraign Rule of all Holiness The latter also pretend that although they plead in favour of the authority and infallibility of the Church they find argument enough in the Scriptures for maintaining their doctrine and confounding of Errour But let us for the present lay by this controversy of the Authority of the Church and return back to that principle which all agree upon It may be we may draw Rules and Directions enough from thence so that we shall not be obliged to enter upon this other Dispute which shall be more particularly examined in the third Part of this Treatise Let us therefore only hear what Tertullian says upon this Subject Apolog. Chap. 47. Where giving a Reason of the Divisions which he saw in his time about Christian Religion He says that Those who have separated themselves from the Communion of the Church have in the doing it violated their faith to Jesus Christ For he it is that hath taught us the rule of truth which he caused to be delivered to us by those holy Men who had the happiness to hear his Word and receive his divine Instructions That all which is not conformable to that Rule has been invented by new Doctors who came not till after those Blessed Disciples of the Son of God In this manner hath this worthy Man ascended up to the very Fountain Head of this Evil and discovered the Original of those miserable Divisions And St. Augustin in that remarkable passage against Maximin the Arrian Let us lay aside said he all prejudices which we may conceive I from the Council of Nice and thou from that of Arimini Let us both one and the other be guided by the Authority of the Holy Scripture which is no partial witness but is as well common to one as to the other Therefore as when a Man hath once given way to some dangerous Principle what care soever he takes to avoid the ill consequences therof he is sure to fall insensibly upon them Likewise whatsoever corrective may be brought for the taking away from the Antimony its malignant qualities there shall nevertheless break forth some ill effects of it So this Doctrine being once setled that Men must be consulted and followed concerning the Articles of Faith we do give them by little and little an Authority which appertains only to him who is truth it self The consequence of which is that we become in a condition of acquiescing blindly on whatsoever the Caprichio's of Men can invent in matters of Religion Every one believes himself to have as much right herein as his Companion Every one endeavours to make his particular Opinions pass for essential truths Every one condemns as Heretiques and as People out of the way of Salvation all those who do not submit themselves absolutely to their Rule In brief every one maintains that there is no true Church but that which receives the Opinions which he has promoted to whom alone belongs the Right of Governing all that which concerns Religion And although many make a difficulty of attributing insallibility to the Church nevertheless they hold that they ought to submit to these decisions at least if they themselves cannot pass for Deciders All which has much contributed to the forming of Division and to the fomenting it after it is kindled CHAP. IV. That the dislike which has been had at the simplicity of Christian Religion has been an occasion that Men have given it a different aspect from that which it had in its beginning I Do not believe that there is any Christian who will not agree with me that Christianity was never more pure more Holy and more proper to induce its Professors to Vertue than in its Birth That was a time wherein the saving Principles of the Gospel were only received from the mouth of the Son of God and from those holy Men whom he had inspired This was the true Golden Age of the Church abounding in Saints in Confessors and in Martyrs And I believe that this truth will also be granted me that then at that time when Christian Religion was so pure and exempt from Errour its Doctrine was also most simple and most naked It was free from all those subtil questions which some caused to be statted up in the succeding
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
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
Opinions begets a strange prejudice in certain Spirits For there are many who would make us believe that truth is so evident and perceivable by all where it is reveal'd that it shines as the Sun which dims the light of all the other Stars Wherefore they conclude that if Christian Religion contains those saving truths that came from God were brought down from Heaven to Earth and attended with Glory and Miracles it would immediately obscure with its splendour all seeming truths which strive to have a counterfeit Luster to resemble it When therefore they see that every one of these different Opinions upholds it self by such probable Reasons that many are staggered at the consideration of them They cannot be perswaded that this Gold is to be found in the Earth because it does not immediately discover them its glistering light And as they cannot conceive that it is fit for them to remain one moment in suspence of separating truth from falshood and errour they forsake both one and the other to secure themselves from the danger of being forced to a new change those Persons would certainly refuse to take a Sum of Money if offered them out of a distrust that they should not know the Coines and that they should not discern false Money from good whence we may judge how great the prejudice is which this Division brings to Mens Salvation An unhappy design that under the pretence of an exact search for the truth destroys the principal effect of Christian Religion which is the Salvation and comfort of Souls CHAP. V. The Fourth Effect of Division That it keeps back all those who are without and breeds in them a dislike of Christian Religion THe preaching of the Gospel being as it were a publick Proclamation to invite Men to list themselves under the Ensigns of Jesus Christ It is undeniable that whatsoever obstructs this Holy Summons is contrary to the intent and purpose of the Gospel and troubles the establishment of the Eternal Raign of the Son of God And this same is one of the principal effects of the Division of Christians Those who are without the bounds of Christianity as Turks Jews and Pagans may justly reproach us with the want of a true understanding amongst our selves Resolve how to settle will they say your different Opinions before you go about to perswade us to follow you First unite your selves together and then we will consider whether or no we shall unite with you And since unity and verity are inseparable How in this great difference of your Opinions shall we be assured that you will propound the truth to us And certainly there can be no greater scandal to our Religion in the sight of those without than this deplorable Division The Sieur dela Boulaye Chap. 18. In his Voyages to the Levant saith That the Turks perceiving this vitious excess of strife and multitude of Divisions amongst Christians have confirmed themselves by this means in their own way and think God to be the Author of them 'T is by reason of this that St. Paul says Rom. 2. That the Name of God is despised because of us among the Gentiles And yet the bad lives and extravagances of particular Persons do not bring so much Prejudice to Christian Religion as the Dividents of Opinions in its Doctrine Of the first it may be said that these are but the faults of certain Persons whose profession is not answerable to their Religion That that may be innocent though they are criminal who pretend to follow it But when the evil is in the Opinions It may be thought that the defect is in the Doctrine it self So that they have some Reasons to offer their Objections against it and to suspect the Truth of the whole Therefore if it be the purity of the Doctrine rather than the deportment of particular persons that must draw us to one communion without all question that which results from this Doctrine will make a greater impression upon Mens spirits than that which only regards the manners of some few Men. 'T is generally observed that things are not maintained but by the aide of that which first contributed to their production The same influences of the Heavens which made those Seeds sprout up that the Earth has been intrusted with serve likewise to raise the Plants to their perfections Therefore some ambitious and unsteady brains have taken occasion by the Division of Christians to give birth to a Sect which hath utterly departed from the Fundamental Principles of Christianity For it was by the means of this Disunion that a new Religion hath been formed and a false Prophet substituted in the room of the Eternal Son of God who alone inspired all the true Prophets It is not to be wondred such Divisions continuing in the Church if these poor misled Souls remain confirmed in their Opinions And since that which first alienated them from us still remains the aversion which they have to our misteries remains likewise So long as the Roman Armies were well united that their Commanders held a perfect understanding amongst themselves and their Souldiers were kept in a true obedience and submission to their Orders Other Nations endeavoured to procure their amity with great eagerness They esteemed it a great Glory to enter into alliance with this People and many have made no difficulty to receive their Yoke to whose Dominion they thought all others ought to submit But so soon as misunderstandings happen'd between their Generals and Souldiers and revolts in the Subjects Other States despised their Alliance and took up Armes against them plainly seeing that they were not invincible since they were subject to Division Just so our disunion makes us an object of the contempt and aversion of all other people After this can we think it strange that so many Exhortations Sermons and Writings which have pass'd continually amongst Christians should make so few Proselites In the Apostles time one Sermon alone converted many Thousands of Infidels to the Faith At the end of St. Peter's Sermon Three Thousand Souls by Baptism ranged themselvs under the Standard of the Cross Act. 2 It was also at this time that all Christians dwelt together with one common accord and had all but one heart and one Soul At this present we drive back by our Divisions those whom we invite by our Exhortations But if it should be objected that the Church makes now great progress in the Indies I dare say with pardon for my Opinion that these poor people have not yet attained to the knowledg of our divisions and that if they should understand them their Zeal would quickly wax cold and all these conquests would be of no long continuance When the Protestants first separated from the Communion of the Church of Rome so long as they kept an Uniformity in their Opinions they made marvellous progress the Union which was amongst them drew a great part of Europe to their profession But so soon as they divided themselves
from this particular interest which contentions do ordinarily arise it must not be thought strange if being mixt in Religion it causes separation and division there Religion is but the specious pretext which these People make use of for advancing their affairs and establishing their fortunes in the World 'T is no more to them than an accessary to attain to their principal which is their aggrandizing and making themselves powerful And since it is not the glory of God which they propose to themselves in Religion we must not wonder if God permits Discord to ruine a design the motives whereof are so vile and so shameful When a Religion is once established in an Estate the most do not examine whither or no it be well founded in its Rules and whether it contribute to the salvation of all Every one consults whether the profession which is made thereof may be accomodated to the posture of his own affairs and to the subsistence of his Family The most principal Persons of the State think they ought to maintain it against all others at what Price soever They think that if they should leave to private Men a Liberty of examining it there would happen a great deal of trouble by the contradiction of those who might oppose it So that it is not at all any Pious Motive which incites them to maintain that Religion which bears the sway but an Interest meerly Politique and Worldly It is not the advancement of God's glory and defence of the truth which they propose to themselves 'T is their own advancement which they endeavour to manage by the Rules of Humane Prudence and this Prudence ordinarily suggests to them not to exercise any but an outward Devotion for the attaining of their Ends. Whence it comes to pass that God cursing this conduct permits in despight of all their prudence some bold Spirits to arise up amongst them who freely discover their Opinions daringly publish the defects of that Religion which bears so much sway make themselves heads of Factions and sow Divisions not only in the Religion but likewise in the State I leave it to those who have but the least insight into the History of our Times to make proof of this truth by examples known to every one The Interests of private Persons do not work with less power on their spirits than the Interests of a State busie the Politicians who govern it And their passions likewise do not contribute less to the disorders and divisions in matters of Religion How many are there who coming to establish themselves in a Country where divers Religions are tolerated do presently question which of these Religions they ought to follow whereupon they consult this kind of Prudence which obliges them to find out that profession which is the probablest to turn best to accompt If there be any Great Man in the State and they expect some support or protection from Him They take special care not to throw themselves into any communion which their Protector shall not approve of They particularly encline to engage themselves in the Religion of the Prince whom they are more afraid of offending than their own Consciences Others there are likewise who although they see one of these Communions less considerable in the State than the other is by reason of its weakness and small number of Followers will not yet forbear to list themselves there meerly for some carnal Interests 'T is very often ambition and the desire of Rule which carries them thither they hope to acquire more reputation in having some eminent employment in a simple Barge than if they were thrust amongst ordinary Seamen in a great Fleet. They make a large preamble to those of their Party telling them a fine story how they are disinteressed and disengaged of all things that may receive a temptation and might make them hope for any advantage in the world They declare that they have preferred a Religion abandoned and persecuted before one wherein they might have had sufficient profits and advancements And if they obtain not speedily what they aimed at they let them know that they are powerfully solicited to forsake them and that their falling off will cause a considerable Rent amongst them These People draw false conclusions from their false Principles as if ambition and self-interest did not many times work by occult ways and under false pretences and as though Men travelled not sometimes to a vain glory by back ways and to advance their affairs in the World under the mask of Zeal and Devotion and these are chiefly such as make the greatest noise in their Society These are they who are the most Zealous in appearance They who declaim most highly against such as do not approve of their Party Lastly these are they who contribute most of all to Division to strengthen in favour of it a Body whereof they would make themselves Masters So that in the choice of a Religion Men do ordinarily take that which is cleare contrary to the Precept of Jesus Christ They do not above all things seek the Kingdom of God and the righteousness thereof But they seek every other thing before that which is most important We should not only prefer God's interest and Glory before our temporal advantages but we ought not to desire those very advantages but for the Glory of God and our own Salvation and leave the whole disposal thereof to the providence of him who takes particular care of the least Creatures These People on the contrary are very inquisitive to know in what way of Worship they may live most commodiously with all their Family afterwards they informe themselves and seek about on all sides by what means soever to widen their Consciences that so they may favour without trouble or remorse the Passion which rules them After that Judge if these Men so disposed are not in a condition blindly to follow those to whom they have joyned themselves If they who move not but by such ill Principles are not capable of being made subject to what-soever shall be desired of them to advance their own Society and Ruine others Hence it is that all those dangerous prejudices does arise which are in Religion like a thick Cloud that obscures the Understanding This it is that hinders us from discovering the Truth and from working by the Motives of a sincere Charity After once a particular Interest hath taken place in our Spirits it excludes all others from thence It cannot suffer any concurrent And if we be sometimes obliged to take in any other Interests it is but upon condition that they shall be subject to that which was first seated in our heart and affections THE REVNITING OF CHRISTIANITY PART III. Of the proper means to Reunite all Christians into one sole Communion CHAP. I. Of the ill Means which has been made use of hitherto for putting a Remedy to the Evil of this Division AFter having considered the Nature of this Evil whereof we have
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
would do therein according to their prejudicate Opinions which they have been possessed with formerly admitted Whence is it therefore that we should take the Foundation of this distinction but from the Moush of God Himself speaking to Us in his Holy Word True it is we find not any passage in the Holy Scriptures that declares in formal termes which are the Fundamental Doctrines to distinguish them from others But the nature of the thing tells us we may establish this distinction by the very Word of God For if all Christians receive as unquestionable truths all that which has been revealed to Us in the Word of God If they all acknowledg that it would be an unpardonable crime but to call in doubt any of these Sacred Oracles seeing it would be to suspect Him of falshood who is truth it self They must by consequence own that whatsoever is clearly proposed to Us in the Word of God and is also received by a general consent is a Fundamental Point of Christianity They must acquiesce in this Doctrine as being immediately issued out from God or else utterly renounce Christianity Whereas if there be Doctrines which have not been so clearly revealed to Us they give occasion to the Doctors to interpose their Judgment and give place to different Sences We have likewise the liberty of examining these divers Opinions We may compare them together to retain that which we shall judg most conformable to the Analogy of Faith We may search out that which shall agree best with the Fundamental Points which gives most consolation to the Soul and affords the greatest Motives to Piety But we must not put these last truths in the same rank with the first nor must we oblige Christians to acquiesce there in the same degree of Faith As to the first we should receive them as so many Oracles delivered from the Mouth of God without any mixture of humane infirmity whereas the second which have passed through the Discourses of Men may have been altered by the weakness of their Judgment They may be tainted with the defects and imperfections of humane wit And these are those truths or rather those Doctrines which I do not allow to be Fundamental Otherwise we should give to Man and to Reason an Authority which appertains to none but to God alone and his Word And to the end we may clear this matter by Examples which may make it both known and understood by every one It is certain that these are Fundamental Doctrines in Christianity Viz. That there is One God That he hath sent his only Son into the World That whosoever believes in Him may have Eternal Life That Jesus Christ dyed for our Sins and arose again for our Justification That He shall come in his Glory to judg both the quick and the dead and such other truths as all Christians admit of as being most distinctly and plainly taught us in the Holy Scriptures But as for those Doctrines which determine the Order of the Eternal Decrees of God that tell us punctually what is the Object of Predestination that Expound how the two Natures are united in the Person of Jesus Christ that comprehend and fadome the Mystery of the Trinity that pretend to discover the means by which the Holy Ghost operates in the hearts of the Faithful and other things of the like Nature I maintain that although the Learned Men should say never so many excellent things concerning these matters and what they say might be approved as being judged reasonable They must not nevertheless be made to pass as of equal authority with the truths which are clearly revealed to us in God's Word They ought indeed to be received but in such manner as that we should be all ready to quit and renounce them in case any one should make us see some error therein Otherwise it is but to make way for Division Since every Doctor will make his particular Opinions to pass for so many Fundamental Truths And will reject all others as Errors which utterly overthrow Salvation The adverse Parties will not be less Zealous in maintaining their contrary Opinions which will be followed by a lamentable separation and division Here it is that we should value the Precept of Saint Paul 1 Thes 5. Prove all things and hold fast that which is Good Here it is also that the saying of the same Apostle might take place 1 Cor. 3. That there is but one sole Foundation of Christian Religion which is Jesus Christ That Man might build upon it Gold Silver precious Stones Wood Hay or Stubble But that every Man's work shall be made manifest For it shall be tryed by Fire which will consume the evil works although the workers may be preserved Let us in the next place hear what the excellent Author of that Treatise of the Imitation of Christ says What will it avail thee though thou canst dispute concerning the depth of the Mystery of the Trinity if in the mean time thou shalt be destitute of the Grace of Humility which may make Thee acceptable to the Trinity The profound Discourses of Divines make not a Man more Holy and more Just I had rather feel the true effects of repentance than know how to give a diffinition of it This distinction being setled the ready way will be open to us by which we may attain to a perfect Reunion of all Christians in one Confession of Faith In the first place I suppose that we must have a strong Faith having suppressed all particular Interests which have no regard but to temporal things That we must for some time have cast away all those prejudicate Opinions which are so many bars and hinderances of agreement After this I require that we should adhere without varying to the certain and infallible Rule which is the Voice of God speaking to us in his Word That according to this Word we bear one with the other in the divers practice of its Ecclesiastical Discipline and in the different use of its Ceremonies That we should not look upon these outward things but as accidentals to Religion and which ought not to be established but according to the general Rule of Order and Decency I next require that we all rest in the Truth of the Sacred Histories leaving a Liberty to learned Men of declaring their Opinions upon the difficulties which are therein met with to follow without constraint that Party which shall be judged most reasonable That we read not the Prophesies and Predictions contained in the Holy Scriptures but with Humility without determining any thing as by authority upon their sence and the times of their accomplishment That we carefully distinguish between the Doctrines so clearly established in the Word of God that all Christians are obliged to receive them And those which have need for their enlightning of the Labour and Meditation of Men to clear them That we admit not of any other than the first for Fundamentals and unvariable And that as
to the others we may dispence with our receiving them without prejudice to our Salvation which ought not to depend but on the first Or if we do receive them it should be but as humane Opinions which we judg most probable which nevertheless we are ready to forsake so soon as we shall know them not to be well grounded Lastly I undertake that all this may be done without disturbing the Peace and Unity which we should entertain with those who have different Opinions upon these Questions on condition that they receive them not but after the same manner which we receive ours That is to say as Humane Doctrines which may have their use but which should not engage Us as those which are issued from God without any mixture of Humane Infirmity After that I believe there is no body who does not judg that being so well established all Christians generally shall live in a Perfect Unity which is the Mark whereto we should all aime And to justifie that what I here lay down is not without Foundation that we may attain to Salvation in Christianity without engageing in the Labyrinth of all these knotty Questions of the Schooles Suppose it should so happen that some Christian might be driven by a Tempest into the Country about the Straights of Magellan or any other Parts where the Inhabitants never heard speak of our Mysteries Farther I would not have this Christian know any but the first and most plain Rudiments of Christian Religion contained in his CREED I suppose him only to be perswaded of these truths That there is One God who hath created the Heaven and the Earth That he requires of us Perfect Holiness That we have violated his Ordinances which has rendred us unworthy of his mercies That nevertheless he has invited us still to Repentance and to Salvation That He has sent for this Purpose Him whom He Himself calls His Son That this Son dyed for our Sins That He is risen again for our Justification That He ascended into Heaven and there makes Intercession for Us And that if so be we are but â—ully perswaded of these truths and will carefully study Piety towards God and Charity towards our Neighbours we shall obtain Eternal Happiness I suppose that this Man teaches these things to this savage Nation and that these People who hitherto had been ignorant of all these truths are taken with their beauty and afterwards fully convinced of them and will thereto conform their Lives I ask if these People might not truly be called Christians and whether or no they were not in the ready way to Salvation For my part I cannot make any difficulty to believe it and passing further on I shall say that I should esteem them happier if they continued in these Principles than if we should come to overcharge them with all these critical Questions with which we are ordinarily entertained John Moquet in the Third Book of his Travels relates a History which confirms this truth A poor Christian Woman being a Slave in one of the Principal Families of Morocco taught the Christian Religion to the Master of the House's Daughter The Slave without doubt was not able to give Her any but the most General Principles according to the capacity of a Person of that Sex and of that condition Nevertheless this Noble Maid new born to the Faith was so throughly convinced of these Christian truths that she quickly suffered Martyrdome for the defence of them and that too with an Heroique Virtue Therefore as I acknowledge but one sole way which God offers to all Men for their attaining Salvation So I conclude that all those who shall hold fast to these Principles so plain and so few in Number and live agreeably to them will undoubtedly obtain Salvation and Life CHAP. VII What Ways must be followed to facilitate the Execution of this Design AS it is not enough for the Curing a Disease to be informed of the Remedy which is proper for it but we must also know its use to apply it to purpose and with success So it is not sufficient that we know what will be a saving means to Reunite all Christians in one Confession of Faith But we must examine how this means must be applyed to produce its effect seeing great difficulties and obstacles may be found in the practice which thwart the Execution thereof There might be alledged the remoteness of many who are called by the Name of Christians whom it would be almost impossible to bring together for concurring to so happy a Work There might be produc'd the great Diversity of Opinions which are amongst them The Interests of Princes and States The engagements of whole Nations The aversions and animosities which are strengthened by time There might be also added the temporal advantages which those who have any Ecclesiastical charges will be hardly perswaded to part with and as many other things which may arise in the spirit of every one All these considerations might make this Proposition pass for an Aâ—ery and Imaginary project At the best it might be said to be a fair Idea but very difficult to put in execution which like Plato's Republique is in the rank of things which are more to be desired than hoped for To which I may in the first place say that if there should be no other end proposed herein than this of Labouring for the Glory of God and the Peace of his Church it might be hoped that he would second with his Grace so laudable a Design It is to attend his Work it is to establish his Raign in the World it is to build up his House What will he refuse the succours of his Grace to those who shall have no other aim but his proper Interests Therefore when we shall meet with difficulties which we cannot remedy upon the suddain we should not for that be discouraged but expect from the Goodness of God the success of so pious an enterprize It must not be thought strange if at present God has left Christians as destitute of the Graces which he showered down in the first times of Christianity His Spirit is not to be found among Tempests and amidst Whirlwinds How should it be among Christians divided into so many Sects and animated with the Spirit of Division which raigns by passion and violencâ—… So soon as Charity is awakened we shall then labour for the common Peace That Spirit which was communicated to the first Disciples who were met together with one accord in one place will inspire us in such manner that this great design will go forwards beyond all our hopes In the mean time seeing that God does not forbid us the endeavouring to make his Glory shine with this small stock of Prudence which we have received from his Grace I suppose we might happily proceed after this order in our design It would be necessary with all speed to cause to be dispersed Writings of this Tenor in divers Languages and send
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