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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57090	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.	Learned Protestant divine.; P. A., Gent.	1673 (1673)	Wing R1187; ESTC R38033	70,964	276

what can a poor Soul do who has been born in the midst of Italy or Spain where Reigns a most severe Inquisition or in the farthest parts of Denmark or Swedeland where are none but Protestants when he shall learn that there are other People elsewhere in great numbers who are called Christians boasting themselves to have Truth in its greatest Purity and doom all to Eternal Torments who are not of their Opinion Is it not certain that a poor Wretch in this condition not being able to have any commerce nor conference with those of whom he hath been told this will have so much more trouble in his Mind by how much his passion is greater that stirs up in him a desire of his own happiness Which makes us see the necessity of bringing together all Christians under one common Principle And this Principle must contain Maximes easie intelligible and indisputable In a word this Principle must be such that it may produce Peace and Inward comfort and guide all the Faithful by the Practice of Holiness to the enjoyment of an Immortal Crown CHAP. III. The Second Effect of this Division That it destroys the study of Holiness and especially the practice of Charity THe Principal design of the Gospel and I dare say the only one is to bring Men by the knowledg of its Misteries to the study of Virtue and to conduct them by the practice of this Virtue to the enjoyment of Happiness and Glory So that we may say that the sacred Chain of our Salvation hath three Links to wit the knowledg of truths the practice of virtues and the possession of Happiness And if this Salvation be compared to a Building The Revelations of the Gospel may be said to be the Foundation and Basis of it Celestial Glory is the covering and Virtue that which joyns these two extremes together making us pass from the knowledg to the possession of the Object known where all our Felicity resides So that whatever gives any impediment to this knowledge the same obstructs the progress of Virtue and staggers the hope of Felicity The first receives no blow whereof the two others feel not the Impression And this is seen in these Lamentable Divisions which not only cast us into disquiet as hath been said but also in disturbing Mens knowledg they hinder Holiness and pervert the practice of Christian Virtues The principal part wherof consists in the Piety and Zeal which we bring to the service of God And the principal exercise of Piety consists in the Sacred Commerce which the Faithful entertain with their God by Prayer So that whatsoever troubles our Prayer the same brings a notable prejudice to a life of Holiness If then as St. Peter teaches us 1 Pet. 3.7 the idle domestick contentions which arise from the want of Unity between Husband and Wife are capable to interrupt our Prayers and blast the fruit of this saving exercise What shall we say then of the Contentions which divide the Christian Church into so many different Societies How can we expect that our Christian vows should unite together to ascend more readily to our common Father whilst our Opinions and consequently our Inclinations remain so contrary One of the principal means required for our right observing of Holiness is the repose and tranquility of the Soul Sweetness also and moderation are necessary which make us look upon things without any prejudice and the engagement of particular Interests If then as we have plainly shewed this Division throws us into such disquietness and trouble every one may judg how prejudicial it is to the notions of true Piety Is it not certain that if we would employ in the study of Piety and good Works the time which we allow our selves for the examining of all those Questions which divide us We should quickly make great progress in the way which leads to Eternal Life The Emperor Antoninus exhorted those who were desirous to advance in the practice of Moral Virtues to desist from the reading of Books chiefly such as treated of Philosophy as being only a hinderance to their design If said he any should perswade thee to read do thou immediately answer I have no time to busy my head about these things I have a greater and more important affair in hand which requires a Man's whole attendance My business is to tame my passions and to make my self every day a more virtuous Man and to discharge my principal duties May we not in like manner say to these curious Wits who give up themselves intirely to such thorny questions This is not that wherunto ye were called Leave off all these contentions You lose the most precious thing in the World which is your time Rather study to become a true Christian that is to be humble fearing God loving your Neighbour preserving your Body in purity avoiding evil and continually endeavouring to edifie those with whom you converse If Holiness be no other thing than a precious Crown composed of all Christian and Moral Virtues I believe there is none but will grant me that the fairest flower of that Crown is Charity towards our Neighbour which St. Paul calls the bond of perfection Col. 3. Now this Virtue consists in loving our Neighbour as our self Considering that he bears the Characters of the Image of God That we enter both one and the other into the Communion of the same Society and that we are called to be made partakers together of one and the same Inheritance This admirable Virtue is so excellent that some with good reason call it tho Soul of Religion the Fountain of all other Virtues or to speak more properly Virtue it self which takes divers Names according to the diversity of the Subjects whereon it is exercised It is called Piety when it looks up towards Heaven to pay Homage to its Soveraign we call it Charity when enclining towards the Earth it studies to do good to its Fellow-servants In a word it receives the Names of other Virtues as of Temperance of Modesty of Humility c. when it is reflected back upon its self by the Motions of that Legitimate Love which it bears it self Therefore if this Monster of Division be capable to destroy Charity which establishes the Essence of Holiness It is manifest that nothing can be conceived more prejudicial to Virtue than the dis union and alienation of Mens minds And as Charity proposes nothing but Peace Union and Concord For its aim is straitly to tye the knots of a holy amity There can nothing be so diametrically opposite to it as Division which cutting all these knots and breaking these sacred Bonds does divide all that which should be most united To confirm this truth Let us make a parallel of the effects of this Charity which St. Paul thus reckons up 1 Cor. 13. with those which division produces Charity is of a patient spirit division is turbulent and unquiet Charity is kind and bountiful Division only spreads hatred and

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 ●●●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 fa●…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 ●●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