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
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
Ages It was not subjected to the burthensome observation of so many Ceremonies which are as strange habits and ornaments wherewith it has been since cloathed There are to be found amongst us two sorts of Persons which have much contributed to this Evil. The first are those subtil Spirits who besides their own natural wit are still more refined in the Schools of the Philosophers The second are such as are pleased at some showe and appearance who have not yet been able to quit the inclinations which the World has inspired them with for these outward things and who cannot forbear the having some esteem for the pomp of the Jewish and Pagan Ceremonies The first sort have thought that Christian Religion would be much more considered if it should contain many Misteries which were obscure and difficult to comprehend Judging that as plainness causes contempt obscurity would gain it respect and veneration They have formed difficulties upon all the points of Religion to exercise their wits on and to show their skill and learning which they bring with them from the Schools They have caused doubts to arise from the things which are most easy In a word they have changed the Christian School into a School of Branglings and Disputes Which heretofore caused a certain Person to say that the Philosophers had been the Patriarches of the Heretiques The other Spirits who are for having some show in Religion fancy that if the Christian Church were but reduced into the simplicity which it had in its first rise it would have but a few Followers They see that Men naturally do love that which pleases the Senses and which conveys devotion into the heart by the Eyes and Eares It is from this notion that all these several different Ceremonies are crept in amongst us which we see practised among Christians They have retained Jewdaisme nay more they have brought in such Paganisme as they have deemed most proper to imprint by outward objects some inward Motives to Devotion and Zeal They have imagined that they could with profit make use of those things which the others abused They have supposed that that was the way to sanctifie the profane Vessels of the Egiptians and bring back that to its true use which nourished the Pagan Superstition In the mean time how specious soever the Reasons and Pretences are which one and the other alledg in their own favour These are they who have given the first stroke to the Peace and Union of the Church For if at first they had religiously kept themselves to the small number of Rules which the Gospel prescribes us they had never soparated into so many Sects as have been formed concerning such questions as the curiosity of Men has caused to be raised Jesus Christ tells us that his Yoke is easy to bear He invites all even to the very little Children to believe in Him which he would not have done if the Faith had certainly brought with it all those abstruce Rules and Misteries which are proposed to us now The Holy Scriprures do present but very few Doctrines in comparison of the Exhortations to Vertue which are there made us And the Gospel is not given us but that we should believe that Jesus is the Messias and that in believing it we may have life through his Name John 20. To be lawfully Baptized It is sufficient to believe from the Heart that Jesus Christ is the Son of God Acts 8. Saint Paul reduces all his preaching to this only Point That Jesus Christ is the Messias foretold by the Prophets that he was to be crucified and rise again from the dead Acts 17. The same reports that the extent of his knowledg is to know Jesus Christ and Him Crucified The Epistle to the Hebrews requires not more of him that would approach neer to God but the knowledg of two things that there is one God and that he is the Rewarder of those who seek after Him And St. James makes pure Religion and blameless before God to consist in visiting the Widow and Fatherless in their afflictions and in keeping themselves from being defiled by this World As if they would have said that the Principal design of Religion is to bend all ones study to Sanctity to Purity and to Charity The Creed of the Apostles contains whatsoever is Essential in the Rules of Christian Religion And what that teaches us is sufficient for the Consolation of our Souls and to induce us to a holy Life Let us but examine all the Apologies of the first Christians written on purpose to discover their Opinions in Religion They justifie all that which I assert They comprehend but a very few Articles of Faith as concerning the existence of God the Incarnation of our Lord his Birth Life Death and Resurrection Hence it is that they have defended themselves from the accusations which were brought against them that they have resisted the strongest temptations and sustained with courage the most violent Persecutions If they had continued in that course and had not consulted the Schools of Plato and Aristotle concerning the Rules of Religion there had been no change made then had there been no separation in Christianity If the wit of Man had not been ambitious to mix his own with the Divine Oracles the Church would have still been in its innocency and in its purity Such are all these new Opinions which being destitute of the evidence of truth have separated Mens Spirits and caused this unhappy Division And as to this matter of Ceremonies and of the outward show of the Church If they had considered them as simple Ornaments which are nothing of the Essence of Religion If they had not multiplyed them to so vast a number If herein they had kept up themselves to the simplicity of their practice in the Primitive Church They had had no occasion for any contests concerning these things and every one might have easily found wherewithall to be satisfied But since they have without measure increased the number of Ceremonies So that they have not left Christians the Liberty of making the least step in Religion without upholding it by some Ceremony They have put things to a tryal Every one has pretended to have a right to speak his sence thereof which has made many to separate and given occasion of Division CHAP. V. That many do make use of Religion to serve their particular Interests and the advantages of a temporrl Life THe greatest Evil which Reigns in Society is that a right distinction has never been made between the solid and true goods and those which have no foundation but in the imagination of Man We often prefer a Worldly interest before all the advantages of the Soul and the hopes of that which is to come Sometimes also after a most wicked and detestable manner there are those who make Religion and an appearance of Devotion serve for the obtaining or preserving some temporal and passing good Insomuch that as it is
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
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
to them all This Interest would carry them on jointly to oppose themselves to the Enemies of the Name of Christian and take over them all advantage which reason justice could allow Is it not a strange thing that since the Roman Catholicks the Protestants and the Greeks have so rent and torn each other we see that the Mahometans have made so great a progress amongst them by reason of their Divisions If when the Turks came to fix themselves in Hungary and then afterwards attacqued the State of the Venetians all Christendom with one accord had opposed themselves to their designs Had they reaped those advantages which now they have obtained over those two States Is it not a very astonishing not to say a shameful thing that some neighbouring Countries to those dreadful-Enemies of all Christians do think themselves obliged to treat with them and that also upon disadvantagious Terms meerly out of the Distrusts and Jealousies which they have of other Christians They shamefully make Peace with the Turks to turn their Arms against the Christians esteeming it to be running to that which is the most pressing necessity Thus the common Enemy advances and gets much ground every day by reason of our Divisions To stop this evil I see no other more effectual remedy than to hasten this Agreement of Opinions which without doubt will be followed by that of affections The common People will find herein this satisfaction that they shall no more be troubled in Religion with so great a number of Questions and diversity of Opinions proposed to them as necessary to Salvation Hereby will be banished from hence all those Scruples of Conscience those Troubles those Alarms and those Distrusts so directly opposite to the Genius of Christian Religion and to the Peace which the Eternal Soh of God has procured for us Thus the simple Artificers the Labourers and those who are most unlearned and ignorant would be guided in the way of Salvation and be led to the enjoyment of eternal Blessedness The Doctors by this means would not have any advantage over the people in the Knowledge and practise of things necessary to Salvation It might be said that hitherto there have been as it were two different Religions in one and the same Religion The first is of the learned and Scholars the other that of the common People Women and Children Yet Jesus Christ never had a double Auditory he never instructed the Pharises and the Doctors of the Law otherwise than the common People And when he chose Successors to supply his room they were poor Fishermen who had more concern in the instructing and saving of such as were like them in condition than boasting their subtilty in the Disputes of the Schools and confounding such as thought to have the advantage over others in arguing I am also persuaded that those particularly who are employed in Ecclesiastical Charges and called to teach others will here find great advantage They will no more tread upon those Thorns which heretofore they met with in all those critical and unprofitable Questions They will have no more those Distrusts and Alarms which they gave themselves doubting if they were not in a wrong way and if they misled not others They will not fear the encountring a Doctrine which is truer than that they profess Let them say what they will this thought oftentimes makes their hearts ake who amongst them have tender Consciences Therefore seeing themselves delivered from all those unquietnesses they would acquit themselves of their Charge with much more Joy They would labour with pleasure for the Advancement of the Glory of God They would bend all their thoughts to stir up every one to a good life and they themselves would be Examples to others of Vertue Piety and Charity 'T is often seen that amidst the Contentions which the Doctors raise about some Niceties of Doctrinal Points there is little or no Zeal for the Glory of God They grow so passionate for the getting of some advantage in a Dispute until at last they let themselves be mastered and vanquished by their own Passions Many times strangâ— Controversies make us forget that business that we should have with our selves and some study more how to speak well and dispute well than how to live well Lastly who does not see that if we bring this design about it will prove an excellent means to draw to the Gospell many people who look not upon it now but with aversion and contempt This Simplicity this Beauty and this Facility which is observed in Christian Religion together with the perfect Unity of the Professors thereof will be a powerful Loadstone to attract to it all these who hitherto have rejected it When they shall see that this holy Religion is not made to consist meerly in Ceremonies that is to say in outward grimaces which most commonly terrifie and keep off those that are well inclined towards it rather than invite them to follow it When they shall never more hear talk of all those critical and troublesome Questions which are risen up in Christianity When they shall observe no more particular interests predominant in the Spirit of Christians When they shall be convinced that there is nothing but the Love of God Charity towards our Neighbour and the desire of living well which inspires them Lastly when they shall see in the Faces of these Christians the marks of true Peace and Comfort which the Christian possesses within They must have deprived themselves of all sence of Vertue they must have extinguished utterly all sparks of Reason and turn sworn enemies of their own good if they desire not to enter into a Society which hath all these advantages I doubt not also but those blessed Spirits who continually stand before the Throne of God will be concerned in the Advantages of this holy Union for if they so much interest themselves in the conversion of a poor sinner that they rejoyce and sing aloud in the Quire of Glory will they not make a solemn Festival in Heaven for the reuniting of all Christians upon earth I am also persuaded that God seeing we all bend our Course toward him with the same heart and the same affections will certainly come to meet and receive us He will embrace us in his mercies and speak to us in the motions of his loving kindness especially if we say to him with the Author of that Treatise of the Imitation of Christ Lib. 1. C. 3. I am weary with hearing and reading so many things It is in thee alone O my God that all is included which I desire or wish for Let all Doctors hold their peace let all Creatures keep silence in thy presence and be thou pleased alone to speak to me I wish with all my heart that all these considerations may make such an impression upon the spirits of all those who shall read this Writing that every one may afterwards contribute according to his power to the advancement of this great work and that God would favour in such manner our attempts with his Grace that we might suddainly see a happy success therein to his Glory and the good of all Christians And because my voice is too weak to awaken them and draw them out of the estate where I behold them now I wish they would hear that of the great Apostle of the Gentiles whose Voice and Stile all Christians know He calls to them thus in Ephes 4. Be ye kind one to another in love endeavouring to keep the unity of the Spirit in the bond of Peace There is but one body and one spirit even as you are called to one hope of your vocation There is but one Lord one Faith one Baptism one God and Father of all who is over all and through all and in you all This great servant of God likewise beseeches them all with words capable to work upon the hardest hearts speaking to the Philippians Chap. 2. If says he there be any consolation in Christ if any comfort of Love if any fellowship of the Spirit if any bowels of mercy if any compassion make my Joy compleat that ye be of the same opinion having the same charity being of the same courage and acquiescing in the same thing Neither let any thing be done amongst you with strife or vain glory But rather esteeming one the other in humility of spirit more excellent than himself not every one regarding his own particular interest but that also which appertains to others Let there be therefore one mind in you like that which was also in Jesus Christ To whom with the Father be Glory for ever and ever Amen FINIS These Books are Printed and Sold by William Gilbert at the Half Moon in Saint Pauls Church-yard Folio THe Annals of the Old and New Testament by James Vsher Doctor in Divinity Arch-Bishop of Armagh Danielis Sennerti opera omnia 3. Tom. Venet. Poeta Graeci Veteres Carminis Heroici Scriptores qui extant omnes 2 Tom. Biblia Graeca Francosurti Book of Martyrs by J. Fox 3 Vol. Alexander de Ales. 4 Vol. Quarto Jani Alexandri Ferrarii Caenobitae Augustiniani Euclides Catholicus sive demonstratio Romanae fidei ex primis certis evidentibus Principiis Mathematica methodo connexis continua seriv propositionibus deducta Regal Protomartyr or the Memorial of the Martyrdom of King Charles the first in a Sermon preached upon that occasion by John Allington Rector of Vppingham Learn to lie warm or an Apology for that Proverb It is good sheltring under old Hedg containing Reasons wherefore a young Man should marry an old Woman Miltons History of England from the first traditional beginning to the Norman Conquest The Way to get Wealth by Gervase Markham Octavo Discourse of Evangelical Love Church Peace and Unity English Rogue or the Witty Extravagant in four parts Hools Greek Testament The last and now only compleat Collection of the newest and choisest Songs and Poems that are now extant at Court Theatres and elsewhere with above forty new Songs never before in Print which are now added to this second part of Wistminster Drollery Duodecimo Hungarian Rebellion an Historical Relation of the late wicked Practices of the three Counts Nadasti Serini and Frangepani tending to subvert the Government of his present Imperial Majesty of Hungary and introduce the Mahometan with their Arraignment Condemnation and manner of Execution By P. A Gent. FINIS
undertaken the Cure After having made known the extent the depth and the consequences found out the causes and traced them up to their very source Order directs us to come to the remedies which are requisite to the curing thereof But before we propose them it will not be at all from the purpose to say something of those which hitherto have been unprofitably employed therein And I do not wonder that we could never yet see any success of whatsoever has been done for stopping the course of so great disorder Men have always built upon this wrong Foundation That this Evil was of it self incurable and that therefore they could only study how they might stop the course of its most pernicious symptoms They have believed it was but like going about to save a sick Persons Life that was given over by the Physicians They never thought of a means of reducing all the Societies of Christians into One. They have imagined that the difference of their Opinions was too great and concerning matters too important ever to bring it about that all the ends should be made to meet together They have fancied that the Alienation of Mens minds was too inveterate the prejudices too many the interests too disserent and too deeply rooted reasonably to hope that either one or other would make the first advance towards such an agreement Insomuch that every one has supposed it was enough for him to strenthen himself in his Opinions and to establish them by good Reasons and to weaken those which are opposite to them that they may draw to their sides such as should reject them It is on this Foundation that all those have hitherto worked to whom God has bestowed any great Talents and who have had any Name in Divinity All these disputes conferences and volumes of Controversies are not employed but to this end viz. to maintain the Doctrine which they have embraced and to induce others to the receiving of it But in this all these great inconveniences have never been considered That those very same who write and who dispute with so much heat and subtilty are many times us much byassed as others and their passions are as violent as those in vulgar Persons That oft-times they alledg on both sides very specious Reasons and such as cause new difficulties to arise of which they cannot easily clear themselves That all private Persons have not the time and conveniences requisite to be able to read over these kind of Writings and hear these Disputes That of those likewise who are in a condition to apply themselves hereto There are but few who bring not some strong conceipts in favour of those Opinions which they have followed before Insomuch that on these occasions we see but few who give not all the applause to the Doctors of their Communion and esteem not the others as consuted and bafled Teachers So as I dare boldly say that all these Writings and all these Disputes being far off from producing any good effects shall but cause the minds of Men to be more wedded to their Opinions and remove them further off from any sincere Reconciliation Let us say then with Saint Augustine Epist 122. That this Evil has more need of tears and lamenting than of large Writings and great Volumes Many times the Discourses which have been us'd for obliging the vanquished party to follow another profession have served but still more to animate the Parties and fortisie them in their separation Therefore many seeing the small success of this Remedy which has been endeavoured have judged that they ought to change their Method and work the Cure after another way For effecting of which they have distinguished between such Societies of Christians whom they have believed to have gross and dangerous Opinions and others whom they supposed not to lye in so great Errour As to the first they have given them over as sick Persons in so deplorable a condition that their Disease is stronger than all Remedies But they have made some steps towards the assistance of the latter they have offered them a hand of Reconciliation and made them hope to meet together in certain terms and expressions whereon they should agree This is it that all those have endeavoured who have hitherto applyed themselves to the Reuniting of the Roman Catholicks and Protestants This is the way which they have followed who would have agreed the Lutherans with the Calvinists and these again with the Arminians and others who are gone out of their Communion And yet after a world of trouble and writings composed on this Subject these designs have proved abortive and these essayes unprofitable For not to say any thing of the distinction which they make between pernicious Doctrines and those which are not so which is only contriv'd by their own sentiments whereby they are already pre-engaged Is it not true as I have observed in the Preface that they are particular interests that have slipt in and diverted the blessing of God from a design where another End was pursu'd than his Glory As also that they have rather endeavoured herein to lull a sleep and give some kind of present ease to this Evil than to cure it perfectly by any effectual Remedy There has been made a certain mixture of Doctrines and a composition of things which can never be incorporated together whereas they ought to have laboured to purifie Christian Religion and separate it from that mixture of all strange things and bring it back to its first simplicity Indeed they have failed herein for want of looking up to the Fountain Head of this Evil to discover what first made this separation among Christians of what communion soever they are We ought therefore since it is so to find out a means how to propound to all Christians in general something wherewith to satisfie them in the overtures which shall be made them and cause them all to understand the Interest which they have to reunite themselves in one and the same Principle In short Some there are who have fancied that Councils and General Assemblies might put a good period to this Evil by their Authority and great Learning but many times Interests and prejudicate Opinions raign as well in these Assemblies as amongst the particular Persons which compose them For we ordinarily see that these kind of companies make Mens spirits more obstinate in their first sentiments and cause a less disposition to an Agreement We see besides that these same Assemblies are very seldome formed but under the Authority of one of the Sects of Christians and that whatsoever is proposed therein is to fortifie them the more against others and to fix them more and more in their first Opinions This is that which has caused many absolutely to reject all Assemblies of this kind and has been the ground of that common saying that Every General Council begets a Warre Therefore for the right management of this Designe all Christians generally should agree
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