But where we have not the Spirit of God going before us there we upon good right demuâ—â— and with-hold our assent and do both beg and grant pardon by course remembring that which our Saviour adviseth us Judg not that ye be not judged and which the Apostle Judg not any thing before the time untill the Lord come who will bring to light the hidden things of darkness and make manifest the Councils of Mens Hearts and then shall every Man have praise of God Hence we do not easily denounce an Anathema to him who we believe is held with a pure meer errour if he be otherwise pious fearing God and studious of a good Conscience and Divine Truth that is if he seem to us to love the Lord Jesus and highly to prize his Gospel by which alone he is willing to maintain his errour through which he ignorantly errs For we know how ready a matter it is in so great a multitude of Opinions so great a company of those that err so great a variety of wits or dispositions so great a plenty of hinderances and scruples so great weakness of judgments in such to slip and err and how easy it is by arguments true in appearance to be deceived and mistaken how harmless also it is in it self to err and to mistake in many things how great also clemency and kindness God is like to use towards such as simply err who pardoneth and remitteth even willful sins themselves to those that repent and how aliene or far from the gentle and meek disposition of our Lord Jesus it is not to pittie those that stray Lastly how sad and tragical disturbances that both rash and proud confidence of condemning hath at all times occasioned and made For Anathema's are wont to provoke Anathema's and where this chance is once cast all 's past and there is an end of all hope of remedy For the direful hatreds of parties suceed and the reins of hatreds being let loose they commonly at length with deadly and spiteful minds rush upon the slaughtering and Butchering of one another and the last fruit of these Condemnings and Anathematizings is an everlasting despair of cure That we might therefore avoid these mischiefs we have carefully and purposely forborn Anathema's deeming it sufficient ingenuously to have spoken the Truth and to have shewed the errour leaving in the mean time unto others a free judgment touching every errour and the greatness of the errour but chiefly to him who alone judgeth righteously and searcheth the Hearts and Reins of Men. We have already sufficiently sacrificed to unseasonable Anathema's and to those direful forms of sentencing to punishment each other we condemn we execrate and curse c. It is now time that we sacrifice to Christian Concord Meekness and Charity After so many sad and dismal cursings whereby on every side the fiercenâ—is of hatreds and mortal fallings out hath been irritated and exasperated let us lay aside such Enemy-like and exulcerated Minds and by gentleness by long-suffering by kindness by the Holy Spirit of Christ by love unfeigned by the word of Truth by the power of God by the Armour of Righteousness on the right hand and on the left after the example of our Lord Jesus Christ and of his Apostles let us fight against Errours that to our utmost power we may save those that err and deliver them out of the danger of Eternal Perdition Let us not be many masters for one is our Master Let us assent to or approve of the wholsome words of our Lord Jesus Christ and that doctrine which is according to Godliness Let us shun vain questions and strifes of words from which arise envy strife railings evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness Let not us condemn or shut out of the Communion of the Church those that Christ doth not condemn nor shut out of his Kingdom Again let us not become the Servants of Men but withal neither let us be Lords over the Faith of others Let our moderation appear unto all and in modesty and mutual charity bear with one another being certainly perswaded that none is lightly to be condemned or blotted out of the register of Christians that holds fast his Faith in Christ and in hope of the good things promised by him doth seek from the heart to obey his Commands though in the mean time he err in many things that in some sort or other concern Religion the which holy and worthily to be praised moderation or equanimity when the best and greatest God shall have inspired the hearts either of all or at least of the most of those who bear rule in Churches and Commonwealths with then at length the Truth of the Gospel will every where flourish and an holy peace in the Lord and Concord will set up a settled place of abode among all that are truly Godly The which that it may shortly come to pass in the whole World especially in the Christian but most of all in the Reformed we humbly beseech of God through Jesus Christ in Spirit and Truth These things thus premised we shall now come directly to the heads of our Declaration as those which we would have alwayes joyned by an indissoluble tye with this very Preface The Confession or Declaration of the Ministers or Pastours which in the United Provinces are called Remonstrants concerning the chief points of Christian Religion CHAP. I. Of the Sacred Scripture and its Authority Perfection and Perspicuity I. WHosoever desireth to worship God aright and certainly and undoubtedly to be everlastingly saved he must of necessity first of all believe that God is and that he is a bounteous rewarder of those that seek him and therefore must conform himself according to that Rule and Square which it is undoubtedly manifest was delivered and prescribed by the true God himself the supream Law-giver and established upon the promise of Eternal Life 2. That God is and that he hath at sundry times and in divers manners spoken in times past unto the Fathers by the Prophets and that he hath at length in the last times most fully declared and manifested his last Will by his only-begotten Son hath been a thing confirmed by so many and great Proofs Signs Wonders mighty Deeds or Works Gifts or Distributions of the Holy Ghost and other wonderful Effects and certain Events of several Prophesies and Testimonies of Men worthy of belief that any more certain more substantial and more compleat cannot be given or justly desired 3. The whole Declaration of the Divine Will which pertaineth unto Religion is contained in the Books of the Old and New Testaments and indeed authentically only in those which are called Canonical or which it can upon no just ground be doubted but that they were written or approved of by those Men who were inspired with and
heard are gathered as it were into one body all and every of whose members have a certain mutual communion amongst one another and a spiritual communion with their one only and true Head our Lord Jesus Christ as they really are so also are they rightly called the Church of Jesus Christ. Of both which to wit the Church and the Communion thereof we say in the Apostles Creed I believe the holy Catholick Church the Communion of Saints 2. For this Church is nothing else but an Assembly of men called by the Gospel and believing on Jesus Christ or at least with their mouth professing his Name and Doctrine as saving although some more some less either sincerely and purely or firmly and constantly believe on Christ or at least outwardly in words and rites profess Christ. 3. For the Church whilst it is militant here on earth is wont according to the Sacred Scripture to be considered under a twofold respect 1. As an Assembly of Men and Women truly pious and believing and that do cordially and sincerely embrace and love and with their whole heart keep and order their lives and conversations according to that saving Doctrine of Jesus Christ which they profess with their Mouth Which Assembly is visible and certainly known to God only but is invisible unto us Seeing true Faith and Piety which lie hid within the heart none but God the alone indeed searcher of the Hearts and Reins can behold them 4. But to hold the saving Doctrine of Jesus Christ is not forthwith so perfectly to know all that is every way contained in the doctrine of Christ so as to err or hesitate in no one Article at all or no Sacred History or sense of the Holy Scripture but at least well and rightly to hold or understand all that without which we cannot rightly observe and perform the Commandments of Faith and Obedince nor consequently according to the Mind and Will of God obtain eternal Salvation Therefore all those Churches which agree in the belief and profession of necessary Truth we believe that they ought to be counted for true Churches of Jesus Christ although in the mean time they differ in many other things and in some respects not inconsiderably swerve from the Truth 5. The Church is considered as it is a visible Multitude of those that publickly profess the Faith and Doctrine of Jesus Christ although haply they do not truly believe in him which as to the outward Confession of the Mouth and other manifest signs of Faith of that kind is of it self even sufficiently known and visible unto us although it appear sometimes less evidently or clearly 6. Again both may be considered either as Catholick or universal which being spread throughout the whole World comprehends or contains all Congregations together either of those who truly believe or at least profess so to do or as local or particular which is gathered in certain places by parts severally for instance at Corinth in Galatia at Ephesus c. Of which this or the other whatever it be may not only err in doctrine but also revolt from the true Faith the profession thereof yea and oftentimes also doth actually revolt from the same the Catholick Church in the mean time still remaining safe entire notwithstanding Nor indeed is there any divine promise extant whereby the sincere profession of true doctrine and a continual succession therein or an uninterrupted and uniform continuance of the continual assistance of the Holy Ghost and of the Orthodox Faith and that to be always clearly seen is promised to any certain particular Church or Congregation yea indeed rather both examples and presages of the defection of many are every where obvious or easy to meet with in the Holy Scriptures Of the Marks or Notes of a visible Church 7. Furthermore the Notes and Marks such indeed as are certain and infallible which clearly demonstrate unto us and make a Church or Christian Assembly which is already gathered by the preaching of the Word visible may be reduced unto one only general that is unto the profession of that sacred and saving doctrine which was delivered by Jesus Christ in conjunction with at least an outward keeping of the Commandments of Jesus Christ. For whereas true Faith which is given unto the saving doctrine of Jesus Christ doth as the more inward form and as it were the Soul constitute and make a true and invisible Church of Jesus Christ it is necessary doubtless that the alone profession of that true and saving Faith which we have spoken of make the same visible unto us 8. But with labour and toil either to seek or demand or to desire to shew unto others other Notes or Marks whereby those who as yet are wholly ignorant what a true Chruch of Christ is or which or what is the saving Doctrine thereof may come certainly undoubtedly to the knowledg of the true Church and consequently to the knowledg of the Truth it self is altogether vain and foolish for that so to pretend is neither necessary nor profitable nay not possible rightly or orderly to be performed So far is it from such Marks consisting in those things which the World and Fleshly reason are wont so highly to esteem to wit in Antiquity Multitude Consent Succession of persons outward Splendour of Congregations or worldly Happiness c. of which many of late do vainly boast 9. Furthermore the duty of those who belong to this visible Church doth not only consist in every particular Man's professing with his mouth and in life this saving doctrine of Christ for himself but also in Believers being united and joyned together among themselves whether they be more or fewer in their doing or performing those things which ordinarily cannot nor use to be performed but in a Society or Congregation and which render the Society or Congregation it self more Illustrious and Conspicuous 10. Which sort or kind of duties besides hearing of the Word preached and the profession of Faith already spoken of are chiefly two to wit the use of the Sacraments as they are called and the exercise of Christian discipline of which more immediately CHAP. XXIII Of the Sacraments and other Sacred Rites 1. VVHen we speak of Sacraments we understand the outward Ceremonies of the Church or those sacred and solemn Rites whereby as by foederal signs and visible seals God doth not only represent and shadow out unto us his gracious benefits especially those promised in the Covenant of the Gospel but doth also in a certain manner clearly hold forth and seal the same unto us and we again likewise do openly and publickly declare and testifie that we do embrace all the promises of God with a true firm and obedient Faith and that we will always with continual and thankful remembrance celebrate with
that are necessary and profitable for every Christian Congregation to know believe hope and do or at least did not use those forms of speaking which do clearly and perspicuously enough express those Divine Senses or Meanings which are chiefly savingly necessary and available to be believed but had need of Mens phrases and forms for the right understanding of them and application and use to make a due difference between Truth and falshood From whence afterward they say it comes to pass that the authority of the Scriptures is more and more weakned and at length wholly falleth and is transferred by degrees to those forms of Men as either more perfect or the more clear discoverers of what is right and false And certainly the experience of many ages seemeth not a little to confirm these Mens opinions in which say they for the most part it usually fell out that after forms of Confessions and Declarations began to be in esteem and the said honour to be given to them as though they did most fully express the hidden and involved sences of the Scriptures and most clearly and plainly propose those things which are necessarily to be held by the Churches of Jesus Christ the Majesty and Authority of the Scriptures began by little and little to decline and the truth as also the necessity of all Judgments and Opinions pertaining to the business of Religion to depend upon those forms in so much indeed that waving and undervaluing the Sacred Scripture they appealed unto them as the most certain Squares or Levels and unexceptionable Rules and he that swerved but a fingers breadth from them although moved thereto out of a regard to the Scriptures was without any further proof accused and condemned of Heresie And though at the beginning and in the very Cradles or Infancy of Forms as they say it fell not out but also over and above by Cautions or Restrictions and Protestations and other ways of that kind they obviated and withstood the same yet in tract of time by little and little their Authority prevailed and increased and through secret increasings by intervals and degrees it was insensibly established and confirmed until at length having spread its roots deep it began in a manner to over-top the very Scriptures So by this means in process of time some Oecumenical Councils and Forms of Belief or general Creeds which were concieved and maintained in them began to be so highly valued that a like and equal Authority was given to them with the Gospels themselves by the most of men Yea further even those things that were disputed determin'd by one single Augustine against Pelagius at length in process of time were advanc'd to that Dignity and Authority and that even among those who otherwise are not wont to set much by the Authority of Councils and Fathers that it is enough to condemn any one that teacheth in the Church if his opinion only seem to come near to Pelagius And that it doth commonly so fall out in other questions of Faith and hath fallen out from every age past they do very speciously affirm In brief these seem not to complain in vain that all Forms usually do together with their age receive the strength and increases oâ— too much Authority and that howsoever often-times they seem not opâ—nly and manifestly to be advanced and promoted to an unmeasurable greatness yet they become by degrees not withstanding even cautions protestations to the contrary notwithstanding the immutable Canons of Faith and at least secundary Rules and Levels and that indeed by so secret and imperceptible motions and advances that they are found of a certain not to come but to have come nor to grow but to have grown to the top of more than humane Authority and height of supreme Dignity They suppose also that these Forms do mightily endammage and prejudice the Liberty of Churches or Conscience and Prophesie for that where they are admitted into the Church it is impossible but that forthwith a tyrannical Law be brought in at the back door so that a man may not think speak write teach compare and interpret the Scriptuâ—es but according to what they prescribe and to call them into doubt or to contradict them though modestly is thought an heinous wickedness Nor do they want their pretence viz. That the publick Peace of the Church may be preserved entire Confusion avoided and Liberty turn not into Licentiousness from whence further they say it comes to pass that none especially if it be believed that the Common-Wealth also is interessed therein durst either inquire into those Formes and examine the Opinions that are contained in them by the standard of Truth or if any one called upon for parts and industry for that end shall inquire into them and in his judgment find some things to be false he cannot without apparent danger publish and discover them for the amendment of others And that indeed by this means such like Forms of Confessions and Declarations did terminate in most rigid bonds and more than Adamantine Fetters wherewith Liberty together with Truth are most straitly tied up and that Errour which is once received and admitted becomes stable and firm yea eternal Lastly they affirm that a large gap is opened by these very Confessions and Declarations for Schisms and Separations because as they have been hitherto used they have been the open and publick signs of dissensions by which no otherwise then by certain partition-walls Christians who ought to be most strictly joyned together and who in very deed agree in the main of saving doctrine are divided each from other whilst one indeed saith I am of Paul another I am of Cephas another I am of Apollos another I am of Christ and every one believeth that the purity of Religion and the hope of immortal life consisteth within his particular Congregation So that whosoever belongeth not thereto he is almost judged altogether excluded out of Heaven and the Kingdom of Jesus Christ. Whence it is necessary that there arise and flow as it were from a continual Spring perpetual and immortal hatreds and divisions of minds and affections These for the most part are the chief props on which the first and second sort rely and whereby they support their opinion specious indeed they are if viewed at first sight for that they make shew of no ordinary zeal for the Authority of God's Word for Liberty of Conscience for the Peace and Concord of Churches yet such as if more nearly looked into have not appeared to us of so great weight as that for their sakes we should deem our selves bound to desist from our purpose of publishing this Declaration of ours For doubtless they seem not undeservedly to reprove so much the thing it self as the corruption and abuse of the thing which as a Wen to a fair body oftentimes is wont to grow and cleave even unto those things which are best and most sovereignly wholesome in themselves
Forms flows from the first if to wit there be not contrived of such Forms of Confessions and Declarations certain Spiritual Bonds Stocks and Fetters whereunto the Consciences Tongues and Pens of the Declarers be not so tied and fastned that none may recede from the phrases thereof manner of speaking order method c. but that he is also forthwith suspected and accused of Heterodoxie who is found to expound the Divine Scripture and sentiments of his own mind in other expressions or other order or method then what are expressed in them i. e. in those Forms of Confessions For by this means that liberty which so long as the truth of the Sences or Meanings themselves remain safe ought to continue whole and entire to all Believers in their expounding the Scriptures as they shall judg meet for the greatest furtherance of the Truth and edifying of Churches iâ— not only cast out of doors and banished out of the Church but also the authority of the Word of God is secretly and aâ— it were by mines supplanted and overthrown by the same For it can hardly otherwise be but that where the expressions of such Forms begin to be of morâ— account than those of the Word of God it self there the Authority of the Word of God should by degrees grow vile and sinâ— in estimation beneath those Forms And indeed if we will but mind it the chief and haply first step whereby humanâ— Forms ascended to the height of an usurped Authority and Majesty almost Divine was this that at the first they at tributed to the phrases words order and method thereof more than was meet a if in them all sences to be believed hoped and practised were more clearly briefly and substantially exprest thaâ— in those which we meet with in the Scriptures For from hence hath the esteem of them by little and little been encreased and that of the Scriptures lessened insomuch that according to the words phrases yea almost syllables and letters of the said Forms and according to the method and peculiar order of the same they began to determine and declare touching the truth and falseness of almost all Opinions and Meanings as if that could not be true which did not exactly and in every thing agree with them and as if he could not be free from Herisie or at least from errour and falshood who should though never so modestly contradict them or go but a straws breadth from them yea that should not almost swear unto the words thereof The which pernicious abuse and so manifest a corruption and inconvenience to withstand and prevent we ought at all times earnestly and almost only to inculate or repeat that such Forms of Declarations are not made for that end for to teach that the Sences or Meanings of Christian Religion may or ought most commodiously to be expressed in this order in this method in these phrases or manners of speaking and not in others but that in or by them they may be expressed rightly and commodiously enough or that in the judgment of those very Men that make such Confessions they are very exactly and truly contained in them For so to use them will not be a matter of absolute necessity but of meer liberty and he that useth them will indeed do well and yet he will not be judged to do ill that useth them not especially if he receive the sum of saving doctrine delivered in them and do not condemn those who in this point dissent The third thing which flows from those things that have been already spoken of necessary unto the right use of Forms is this That these Forms be not at any time held for limits and bounds within which Religion and the saving knowledg of God is believed in such manner to consist as if they who cannot in conscience assent to them or give their voice for them were therefore excluded from Salvation and shut out of the Kingdom of Heaven Far be that from us who firmly believe that Christians may unwittingly err in many things without the loss of Salvation and who judg that there are very few things that are precisely necessary to be known and believed for the obtaining Eternal Life Wherefore that we may demonstrate that this proud cruelty is exceeding far from us we do openly shew and declare that Forms of Confessions and Declarations are to be had in no other respect or account than for certain Ensigns and Standards set up whereby they declare who set them foâ—th that they judg that those Sences which are contained in those Forms do come very near the Truth and therefore unless they were taught better do heartily desire and wish that all others that are desirous of Truth and Peace would embrace them not indeed properly for this end that so at length they might be saved but that they might withdraw themselves from the danger of erring to the greatest distance may be For neither ought it to seem enough to a Christian to make towards Eternal Salvation by every means and in every way whatsoever the safest and surest is to be chosen except haply a just fear of some greater danger or scandal in the Church hinder the same For the good of Eternal Hapiness and of an immortal life ought to be of so great price with him that he ought to hate and carefully to shun all dangers which may turn away or withdraw his mind from imbracing the same Nor hath he any reason to fear that he doth therefore abet and patronize Schisme which the Apostle calleth a work of the flesh For if he haply depart from some Congregations to others he doth not forthwith contemn those which he leaveth or judg them as excluded from the hope of Salvation but only goes from those that are more impure to those that are more pure that he may shew that he hath a care and tender regard of every truth any ways serving to his own Salvation and approve his Conscience unto God and our Lord Jesus Christ. Nevertheless in the mean while he does his endeavour sedulously to maintain Peace and Concord with all that are truly pious as faâ— as is possible and to testifie his moderation or aequanimity to all that are good And indeed if Forms of Confessions and Declarations be drawn up with these bounds and as it were sacred limits oâ— their right use they will be judged noâ— only not unlawful or hurtful but on thâ— contrary most peofitable and wholsome to the Christian Common-Wealth yea and also sometimes necessary From whence they who would have them not only not necessary but unprofitable and consequently unlawful and hurtful are worthy to be thought to cast an uncivil reproach upon them For so far are they â—f themselves from derogating any thing from the Majesty of the Scriptures that is from their perfection and clearness that on the contrary the true authority thereof is no less confirmed and established by them than by Prophesyings or Expositions
one indeed whose duty it is after the example of Godly Kings and Princes under the old Testament chiefly or after the manner of Master-builders to moderate the outward order and government of the Church and to preserve the Worship of God whole and entire therein and therefore as oft as need requires himself to convocate or call Synods together and in his place to preside in them to propound together with Ecclesiastical Persons those things that are to be debated or treated of peaceably and softly to hear the Judgments of all in general even of Dissenters themselves to enquire diligently into the Truth out of God's Word himself to collect the free votes of others to give or declare his own Judgment and Sence together with them and to his utmost power to provide and take care that all things be managed and carryed on in them according to God as of right he may so of duty he ought 4. And yet is it not his right or duty to put in execution the Decrees of Synods by any secular power and force and to repress and keep under those who in Conscience refuse or think much to subscribe unto them either by Threats or Fines much less by Banishments Imprisonments Bonds finally by Death or other such like cruel Punishments Furthermore neither ought he nor of right can he trouble or molest those who modestly and always preserving inviolate the Reverence that is due to Superiors do only for Religion and Conscience sake desire to assemble and meet together without or out of those publick places which always remain subject to the Magistrates right or power to wit by Edicts Proscriptions Incursions of Soldiers and other violent ways of acting but is bound to preserve unto them whole and untoucht their liberty of worshiping God in publick and to take care and endeavour that the Truth of God and Religion be maintained only by spiritual weapons and perswaded unto only by arguments and reasons lest otherwise he seem to desire to offer violence to the Consciences of his Subjects and to suppress Christian liberty and lastly to usurp the Power and Authority that is proper unto God and unto our Lord Jesus Christ. The Conclusion And this at length is our judgment of all or at least of the chief Articles of Christian Religion whereby Christian Reader whoever you are you may easily understand and most clearly see that we are free and clear from all those Heresies Schismes and other noisom and ungodly Opinions which have been hitherto by our Adversaries slanderously fastened upon us And that we do not dig up again or as they say hang up upon a new Post or Pole any erroneous Opinious and such as have been condemned by the ancient and first Professors of Christianity also that we do not shake nor subvert those things which have been at any time established by the Church of Christ by universal consent that we do not define nor obstinately and proudly decide in those things which have long since been dubiously controverted to and fro and which make not greatly either for the promoting of the Glory of God or of our own Salvation or our Neighbour's finally that we do not operously subtilly seatch into those things which are not revealed to us lest indeed we intrude our selves into those things which the most wise God would have to be kept secret But that we make this our only and sole endeavour that we may preserve whole and entire that Truth which is according to Godliness and which it concerns us all solidly for to know and that we every where pursue and as much as in us lyeth promote those things which make both for the maintaining or cherishing and promoting of mutual Peace and Concord amongst Christians always remembring that advice of the Apostle's Tit. 3. 8. This is a faithful saying and these things I will that thou constantly affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they which have believed in God be careful to maintain or go before or excel others in good Works For these are good excellent and profitable to for Men and that which the Apostle elsewhere exhorteth unto Follow ye peace with all Men and Holiness without which no Man shall see the Lord Heb. 12. 14. In these two is placed the chiefest Glory of the Christian Religion With these therefore hitherto we are wholly taken up But about things unnecessary and not greatly profitable to Salvation we are loth to draw to and fro the Saw of Contention and the Mysteries indeed that are sublime abstruse we receive with a simple Faith and free from all scrupulous subtilness of Wit and Reason nor but soberly and sparingly and as one of the Ancients is reported not unfitly to have said we handle not the burning Iron without Tongs And as for unprofitable Speculations and vain Niceties we keep at the farthest distance from them for that they rather gender or produce strifes and questions than godly edifying which is by Faith 1 Tim. 1. 4. Concerning things indifferent as also Rites and Ceremonies we lightly trouble no Man so that the offending of the Weak be diligently avoided on the one hand and Superstition carefully provided against on the other Finally we direct all our studies to this mark that we may hold forth those things which are either necessary or very profitable to substantial Piety and our own everlasting Salvation and that in other things we may willingly and readily tolerate and bear with all that dissent from us and heartily follow maintain and cherish peace and concord in all the Churches of Jesus Christ although in our opinion or judgment they are out of the way Which things being so we earnestly entreat and beseech you by the Lord Christian Reader whoever you are that you would not give any room with your self unto any suspicions to the contrary nor admit of the unjust Accusations Calumnies and Slanders of our Enemies or easily harken unto those whose chiefest interest it is that we should be evil spoken of lest they should seem to have condemned and banished us undeservedly and as innocent but that having a careful regard to Right and Equity you would pass judgment of us according to this our Confession and publick Declaration of our Belief If in any thing haply you suppose or believe us to err instruct us in the Spirit of Gentleness and Meeekness which most highly becometh the Servants of Jesus Christ. We are ready in all places and at all times to yeild to those who shall shew us better and give place to the Truth of God which is more precious to us than all things else If at any time notwithstanding or in any place we dissent and differ in things not necessary to be known let us bear with one another in the Lord and being mindful both of Christian Charity and Prudence let us study to keep the unity of the Spirit through or in the bond of Peace