they ought to ascend up thither for establishing of any Doctrine which must have power and authority amongst Christians And yet have we departed insensibly from this principle We have quitted this saving Tenet by attributing to Man that which is not due but to God alone We have made such Doctrines as are meerly humane to pass crowded amongst those which are handed down to us from God Just as they put off false Money by making it glister as much as may be and then mixing it amongst such as is currant Coin that it may not be suspected This is it that has given scope to contentions and afterwards been the grand cause of Division Some have been of Opinion that whatsoever specious pretences and whatsoever plausible names have been given to the decisions of the most famous Assemblies are all this while but Humane Sentiments which ought to be examined before they are received They say that they are but particular Men who have proposed their Opinions in these Assemblies That many times in these occasions 't is the credit readiness of wit eloquence or some force of argument more specious than solid which makes these Opinions pass for Articles of Faith That those particular Persons who compose these Assemblies may be mistaken notwithstanding all their Lights and Knowledge That by consequence a Company of them how numerous soever they be are subject to defects and to the errours of the Members whereof they are composed Lastly That the very diversity which is sometimes sound in the decisions made by them justifies enough their Opinion and makes us see that all these decisions are subject to tryal Others who are of a different sence maintain that without the decisions of the Councils we should have but an imperfect Rule of our Belief That the Holy Scripture does not comprehend all that which is taught us in the Church That there are also many things in the Holy Scriptures that have need of explaining and interpretation That on these occasions there is none to whom we can have better recourse than to the Church to whom God has promised the ordinary conduct of his Spirit That the Church cannot make her Voice be better understood and declare to us her sence in a fashion more authentique than when she is represented and as it were united in these Solemn Assemblies They are perswaded that when such an Assembly is lawfully gathered it does of Right enjoy an Infallibility equal to that of the Holy Scripture that it is God himself who speaks as much in one as the other In the mean time both one and the other agree in this point that the Scripture is infallible that it is the foundation of the truth and the soveraign Rule of all Holiness The latter also pretend that although they plead in favour of the authority and infallibility of the Church they find argument enough in the Scriptures for maintaining their doctrine and confounding of Errour But let us for the present lay by this controversy of the Authority of the Church and return back to that principle which all agree upon It may be we may draw Rules and Directions enough from thence so that we shall not be obliged to enter upon this other Dispute which shall be more particularly examined in the third Part of this Treatise Let us therefore only hear what Tertullian says upon this Subject Apolog. Chap. 47. Where giving a Reason of the Divisions which he saw in his time about Christian Religion He says that Those who have separated themselves from the Communion of the Church have in the doing it violated their faith to Jesus Christ For he it is that hath taught us the rule of truth which he caused to be delivered to us by those holy Men who had the happiness to hear his Word and receive his divine Instructions That all which is not conformable to that Rule has been invented by new Doctors who came not till after those Blessed Disciples of the Son of God In this manner hath this worthy Man ascended up to the very Fountain Head of this Evil and discovered the Original of those miserable Divisions And St. Augustin in that remarkable passage against Maximin the Arrian Let us lay aside said he all prejudices which we may conceive I from the Council of Nice and thou from that of Arimini Let us both one and the other be guided by the Authority of the Holy Scripture which is no partial witness but is as well common to one as to the other Therefore as when a Man hath once given way to some dangerous Principle what care soever he takes to avoid the ill consequences therof he is sure to fall insensibly upon them Likewise whatsoever corrective may be brought for the taking away from the Antimony its malignant qualities there shall nevertheless break forth some ill effects of it So this Doctrine being once setled that Men must be consulted and followed concerning the Articles of Faith we do give them by little and little an Authority which appertains only to him who is truth it self The consequence of which is that we become in a condition of acquiescing blindly on whatsoever the Caprichio's of Men can invent in matters of Religion Every one believes himself to have as much right herein as his Companion Every one endeavours to make his particular Opinions pass for essential truths Every one condemns as Heretiques and as People out of the way of Salvation all those who do not submit themselves absolutely to their Rule In brief every one maintains that there is no true Church but that which receives the Opinions which he has promoted to whom alone belongs the Right of Governing all that which concerns Religion And although many make a difficulty of attributing insallibility to the Church nevertheless they hold that they ought to submit to these decisions at least if they themselves cannot pass for Deciders All which has much contributed to the forming of Division and to the fomenting it after it is kindled CHAP. IV. That the dislike which has been had at the simplicity of Christian Religion has been an occasion that Men have given it a different aspect from that which it had in its beginning I Do not believe that there is any Christian who will not agree with me that Christianity was never more pure more Holy and more proper to induce its Professors to Vertue than in its Birth That was a time wherein the saving Principles of the Gospel were only received from the mouth of the Son of God and from those holy Men whom he had inspired This was the true Golden Age of the Church abounding in Saints in Confessors and in Martyrs And I believe that this truth will also be granted me that then at that time when Christian Religion was so pure and exempt from Errour its Doctrine was also most simple and most naked It was free from all those subtil questions which some caused to be statted up in the succeding
would do therein according to their prejudicate Opinions which they have been possessed with formerly admitted Whence is it therefore that we should take the Foundation of this distinction but from the Moush of God Himself speaking to Us in his Holy Word True it is we find not any passage in the Holy Scriptures that declares in formal termes which are the Fundamental Doctrines to distinguish them from others But the nature of the thing tells us we may establish this distinction by the very Word of God For if all Christians receive as unquestionable truths all that which has been revealed to Us in the Word of God If they all acknowledg that it would be an unpardonable crime but to call in doubt any of these Sacred Oracles seeing it would be to suspect Him of falshood who is truth it self They must by consequence own that whatsoever is clearly proposed to Us in the Word of God and is also received by a general consent is a Fundamental Point of Christianity They must acquiesce in this Doctrine as being immediately issued out from God or else utterly renounce Christianity Whereas if there be Doctrines which have not been so clearly revealed to Us they give occasion to the Doctors to interpose their Judgment and give place to different Sences We have likewise the liberty of examining these divers Opinions We may compare them together to retain that which we shall judg most conformable to the Analogy of Faith We may search out that which shall agree best with the Fundamental Points which gives most consolation to the Soul and affords the greatest Motives to Piety But we must not put these last truths in the same rank with the first nor must we oblige Christians to acquiesce there in the same degree of Faith As to the first we should receive them as so many Oracles delivered from the Mouth of God without any mixture of humane infirmity whereas the second which have passed through the Discourses of Men may have been altered by the weakness of their Judgment They may be tainted with the defects and imperfections of humane wit And these are those truths or rather those Doctrines which I do not allow to be Fundamental Otherwise we should give to Man and to Reason an Authority which appertains to none but to God alone and his Word And to the end we may clear this matter by Examples which may make it both known and understood by every one It is certain that these are Fundamental Doctrines in Christianity Viz. That there is One God That he hath sent his only Son into the World That whosoever believes in Him may have Eternal Life That Jesus Christ dyed for our Sins and arose again for our Justification That He shall come in his Glory to judg both the quick and the dead and such other truths as all Christians admit of as being most distinctly and plainly taught us in the Holy Scriptures But as for those Doctrines which determine the Order of the Eternal Decrees of God that tell us punctually what is the Object of Predestination that Expound how the two Natures are united in the Person of Jesus Christ that comprehend and fadome the Mystery of the Trinity that pretend to discover the means by which the Holy Ghost operates in the hearts of the Faithful and other things of the like Nature I maintain that although the Learned Men should say never so many excellent things concerning these matters and what they say might be approved as being judged reasonable They must not nevertheless be made to pass as of equal authority with the truths which are clearly revealed to us in God's Word They ought indeed to be received but in such manner as that we should be all ready to quit and renounce them in case any one should make us see some error therein Otherwise it is but to make way for Division Since every Doctor will make his particular Opinions to pass for so many Fundamental Truths And will reject all others as Errors which utterly overthrow Salvation The adverse Parties will not be less Zealous in maintaining their contrary Opinions which will be followed by a lamentable separation and division Here it is that we should value the Precept of Saint Paul 1 Thes 5. Prove all things and hold fast that which is Good Here it is also that the saying of the same Apostle might take place 1 Cor. 3. That there is but one sole Foundation of Christian Religion which is Jesus Christ That Man might build upon it Gold Silver precious Stones Wood Hay or Stubble But that every Man's work shall be made manifest For it shall be tryed by Fire which will consume the evil works although the workers may be preserved Let us in the next place hear what the excellent Author of that Treatise of the Imitation of Christ says What will it avail thee though thou canst dispute concerning the depth of the Mystery of the Trinity if in the mean time thou shalt be destitute of the Grace of Humility which may make Thee acceptable to the Trinity The profound Discourses of Divines make not a Man more Holy and more Just I had rather feel the true effects of repentance than know how to give a diffinition of it This distinction being setled the ready way will be open to us by which we may attain to a perfect Reunion of all Christians in one Confession of Faith In the first place I suppose that we must have a strong Faith having suppressed all particular Interests which have no regard but to temporal things That we must for some time have cast away all those prejudicate Opinions which are so many bars and hinderances of agreement After this I require that we should adhere without varying to the certain and infallible Rule which is the Voice of God speaking to us in his Word That according to this Word we bear one with the other in the divers practice of its Ecclesiastical Discipline and in the different use of its Ceremonies That we should not look upon these outward things but as accidentals to Religion and which ought not to be established but according to the general Rule of Order and Decency I next require that we all rest in the Truth of the Sacred Histories leaving a Liberty to learned Men of declaring their Opinions upon the difficulties which are therein met with to follow without constraint that Party which shall be judged most reasonable That we read not the Prophesies and Predictions contained in the Holy Scriptures but with Humility without determining any thing as by authority upon their sence and the times of their accomplishment That we carefully distinguish between the Doctrines so clearly established in the Word of God that all Christians are obliged to receive them And those which have need for their enlightning of the Labour and Meditation of Men to clear them That we admit not of any other than the first for Fundamentals and unvariable And that as
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
malice Charity is not envious but envy raigns particularly in division where each party respects the obligation of their proper Interests Charity is not insolent nor puffed up with Glory whereas Division is fierce proud and insupportable It inspires those who possess it with a desire to abase and oppress others if it be possible that they may raise up themselves and Rule without Competitor Charity seeks not its own ends is not dispiteful and thinks no evil These ill qualities are the true Characters of Division in which it hath no other end than the advancement of its own party to the detriment of all others Charity rejoyces not in injustice but altogether in the truth Division oppresses the truth and is never pleased but with unrighteousness and violence Charity endures believes hopes and bears all things Division causes suspicions and jealousies to arise gives ill interpretations to actions and even to the most innocent words and drives us into passion and impatience into murmuring and extravagances And to draw the last Line to this parallel God grant that as Charity never fails but is maintained in the very ruine of all that which is most Glorious and most firm in Society so on the other side by the rule of contraries that we may quickly see this unhappy Division utterly decay and cease by a perfect uniting of all Christians CHAP. IV. The Third Effect of this Division That it makes Men Irreligious and causes Atheisme IN all Divisions which tear in pieces Kingdomes and Monarchies each side at the first does boast by their Manifestoes and Declarations that they took not up Armes but for the Publick Good and for maintaining the Crown and Authority of the Prince And although those Parties be so contrary and averse that their Swords are drawn and in a readiness to decide their quarrel yet both of them have the confidence to alledge in their Vindication the Justice of their cause and interest of their Soveraign whilst in the end all tend to the utter subversion of the State and total change of the Government And it will many times happen in these contests that the most mutinous and most sedicious do make themselves Masters of Soveraign Authority So is it ordinarily seen that in the division of Opinions in Religion every one protests that no other Argument or Interest perswades him to follow the Religion that he embraces but the real love of truth and desire of his Salvation All those who would be the promoters and spreaders of some new Opinion show an extraordinary Devotion and Zeal at the beginning But by little and little all that degenerates and all the overtures which Division makes serve but as so many doors by which at last Impiety Irreligion and Atheisme do slip in 'T is amidst these differences that we commonly see some new Religion thrust in it self among us which differs but very little from the disclaiming of all Religion Just so was it by means of the divers Sects which heretofore sprang up in the Church that the Doctrin of Mahomet has taken such footing in the World Every one knows how wide the Division of the Eastern and Western Churches was at that time And I do not believe but that the great diversity of Judgments and Religions which we see at present in Christianity hath been the cause of this coldness and want of Devotion amongst us in what we call Christian Society Insomuch that Piety and Religion seem only to be left in full Authority amongst Women and the Vulgar This Evil arises from hence that the greatest part of Men either cannot or will not give themselves the trouble of searching into these different Opinions to determine which they might close with so they choose rather to believe nothing absolutely than to be always in suspence about what they ought to believe As the great diversity of Medicines which are prescribed to a Patient do very often make him refuse all thinking it better to resign up all to venture at once rather than stand so long about making his choice of the Remedies which are proposed to him Some go towards it but with such a kind of negligence and natural sloath that makes them apprehend a great deal of trouble in it And these esteem it better to suspend all manner of action than undertake any thing that requires so much care and intensness of thought concerning it These are like lazy Souldiers who suffer themselves to be kill'd rather than they 'l couragiously take up their Armes and stand to their own defence Or those who out of a desperate Fury thrust a Dagger into their own Breasts for fear least their Enemy is pressing upon them to do it There are others who dare not venture upon this tryal through the distrust which they have of themselves and of their own power They do not feel themselves strong enough to sustain such a weight nor able to break through all those difficulties which they meet with This obliges some blindly to follow the first that is presented them and suffer themselves to be led by those who pretend to have skill herein Supposing they are in a good condition if they put themselves under the conduct of their Leaders And others stand Newters not daring to adhear to any Party out of a Distrust which they have of all such as offer themselves to them And this it is that causes Irreligion and Atheisme Yet are there some whose Fault is not neglect of examining these different Questions but the true Reason of it is because they are not indeed capable of it Such are all Pesants and Mechanicks and others who know nothing more than what belongs to their employments and who being taken out of that are as if they were in an unknown Country where they are ignorant both of the wayes and Language It puts them to a stand as though they had neither sense nor Motion They make all their Devotion and all the Service which they should pay to God to consist in the well observing these outward actions of Religion in which they have been trained up Witness the poor Christians of Muscovia all whose Religion is no more than just a showing to those who desire to be informed of their belief the Image of some Saint which they carry about with them And others also who think that if they know but how to make the sign of the Cross aright may pass for very good Christians Therefore if instead of puzelling our selves about so many questions and controversies we would study to bring back the Christian Doctrin to its true Principles which are but few in number and easy for all sorts of Persons to comprehend it would be the ready way to make true Christians who would know what is really essential in their Doctrine and so would quickly be brought to a true piety and to the fear of God which is the only design of Christian Religion Here it may also be added that this great diversity of
they might substitute another in its roome Thus by their subtilty they Arm the Secular Power against those who would promote Doctrines perchance were innocent or better Founded than theirs 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 ALthough the minds of those who have embraced Christianity may be diversly disposed yet they all agree in this one Point that there are certain Doctrines in Religion which are Essential and Fundamental and others likewise of less importance They all acknowledge that there are some from which they cannot depart without doing a manifest prejudice to Religion and to the Salvation of Souls and that there are also others to which they may adhere without wounding their consciences But there could never yet any Boundaries be agreed upon which should be established for the right setling all People in their proper and natural Limits Every one would make his own Opinion pass for Fundamental and absolutely necessary to Salvation Whereas had we but well distinguished betwixt these two sorts of Doctrines had we but laid good Foundations to keep these Tenets hereafter from being confused this Evil of which we complain might easily be remedied and all Parties might be Re-united as I undertake to make appear to You in the Third Part of this Treatise In the mean time who does not evidently see that for want of knowing rightly how to distinguish between these two sorts of Doctrines the greatest part of the Divisions which are amongst Christians is observed to arise How many questions are there as unprofitable as curious which have made a separation in Men's Judgments How many persons without ever having exammed or understood them have sided some with one and some with the other only that they might not be suspected to be without Religion without Devotion and without Knowledg How many Disputes likewise are there which have no other Foundation than certain different terms and expressions whilst all agree in the substances and make all their quarrels but about words 'T is certain that would they examine the Foundation of their Contentions without passion and without prejudice they would be ashamed for having lost so much time and exprest so much heat about a thing which merited it not Every one knows how many disputes the subject of Grace hath caused amongst the Roman Catholicks 'T is well known with what ardour the Defenders of an Irrespective Science which they attribute to God have maintained their Doctrine against those who establish an Absolute Decree This is that which has formed two Parties amongst their Doctors This Difference has continued and is renewed in our time betwixt the Jansenists and the Jesuits although under other terms There is no person ignorant unto what a degree of Division they have come about this business and the strange consequences which are apprehended from it In the mean time how a new Doctor who hath caused the Memoires of Grace to be printed maintains that all the difference is but only in words He undertakes to put an end to it by showing that they all agree in the Foundations and are all in the same mind with St. Augustin Fulgentius St. Thomas Aquinas all the School men and the Council of Trent If it be so who will not suspect that the like thing may not possibly have happened in many other points wherein to our misfortune different Opinions have made a separation and division I place in the rank of Questions which are not essential and fundamental in Religion such as are made about the business of the Government of the Church and the Ceremonies instituted for ruling the exteriour part of its Worship For how much stir has been made concerning those things which have no other ground than the general Rule proposed by St. Paul namely That all things be done with Order and Decency in the Church 'T is sufficient thersore that in these Matters we have always before our eyes that which may advance the Glory of God and edifie his Church For indeed we may dress in a different manner the proper means for obtaining so good an end The use and application of this general Rule might be left to the Liberty of each particular Church to do what they should judg most expedient according to the Circumstances of the Place times dispositions of Mens Spirits and such like They should only take heed of introducing in these things some practice which might be directly opposite to any of the essential and fundamental Doctrines Some require that the Teachers of the Church should be equal and others would have a Superiority and Inferiority amongst them Some are for an outward Pomp in the Church and others would have a great plainness Some believe that the Ornaments of the Places of Devotion breed a respect to the exercise and others think that the meanness of the place takes off the thoughts of the faithful from material carnal things to lift them upward to those which are Coelestial and Divine Some love Musick and the sound of melodious Instruments in Divine Service and others say that it disturbs the mind and carries away the devotion which should be fixt in those Holy places Some are of Opinion that the Riches of the Ministry their Train and outward Pomp gains them the veneration of the People who are apt otherwise to despise them Others judg that the poverty and simplicity of the Ministers of the Church does better accord with the Genius of the Gospel and produce more saving effects in the minds of Men than all Worldly splendour It is in these kinds of Questions and Differences that I shall let you see we should bear one with another for I hold that there may happen occasions where one of these practices may be most expedient and most edifying and others or that which is opposite to it may likewise prove of very great benefit always provided that order and decency be preserved Thus must there be a mutual Toleration amongst Christians and a charitable and brotherly support one towards another 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 amongst Them 'T Is a general Opinion amongst all Christians that it is from God alone that we must receive the Articles of our Faith and the Rule of our Actions They agree also in this that it is in his Word contain'd in the Old and New Testament that those two things are compriz'd and that it is from thence as from two Fountains that they must be drawn down to us The Councils themselves namely those which are called General and to which some Christians do attribute as much authority and infallibility as to the Holy Scriptures confirm this truth For they have never undertaken to decide any point of Religion but by the Holy Scriptures They have concluded that
their own colour How would you have a Man whose spirit is filled with an infinite number of Ideas upon which he is already fixed be able after this to make room for those which are opposite to them although they are really more effectual to his salvation They must be all excluded to compare them together without prejudice they must be seen naked and that held which shall be judged most reasonable There has been not long since proposed in Philosophy an excellent way of right disputing and keeping a direct course for searching out the truth They say that for effecting of this all preconceived Opinions and prepossessions of spirit must be absolutely cast away That then they must not take up any but the most plain notions and such Propositions as cannot be quarreled at by any who have the least use of reason Why then cannot we imitate this manner of procedure in Religion Can we not for a while set aside all these Opinions which we defended heretofore with so much eagerness and heat to examine them afterwards more freely and without any passion holding closely to our common Principle which is the Holy Scripture Can we notwithout any prejudice look upon the Foundations of Religion which all they who are called Christians do generally acknowledg and the Principles which they all agree upon Would it not be an infallible means to know with a disinterested mind how we should advance in a right way and how we might build upon a solid Foundation and such as should be approved by every one My desire therefore is that these prejudices and strong fancies of our own Opinions may be quitted which bind us in a Religion rather by false appearances than by Judgment and Reason Hence is it that some boast of their antiquity the succession of their Pastors the Government of their Communion their temporal advantages the riches splendour and magnificence of their Temples and Ornaments Hence is it that others glory in their plainness and the smallness of their number the contempt which is made of them in society and other things of this nature which the World cannot relish Lastly there are others extolling the knowledge and talents of their Doctors the sanctity austerity and mortifications of their Votaries the Zeal of their Martyrs and other exteriour things and accidentals to Religion For it may so happen that all these may meet in Societies which are not approved of by those who boast of them as so many titles in their favour There are likewise some who although they seem not to regard any thing but Religion by putting away whatsoever is not essential to it yet cannot forbear falling into prejudices and errours of dangerous consequence Such are those who believe that their Doctrine is to be prefered before others by reason of the number of the learned Men which defend it the Arguments with which they appear to be supported and the great motions of Virtue which they seem to inspire They consider not that all these things may be also observed in the Societies whose Doctrine they do not approve That at least the Followers of the rest might make a like Judgment of their Doctrine seeing the friends of each of them are prepossessed with reasons in favour of their own We ought therefore for a while to cast off all these particular Sentiments which form the divers Societies of Christians in such manner that it should not be the Authority of any one amongst them that should bear sway over the rest but the sole infallible Rule of truth which is the Word of God For seeing that is universally received by all Christians there ought to be no difficulty in submitting to whatsoever it clearly teaches us This being so how can we doubt of the blessing of GOD upon such an Enterprize since we have no other thing for our Interest than his Glory for our Rule than his Word and for our End than our Salvation CHAP. III. The Second meanes That we should not have for our Direction more than one known and generally approved Rule for all Christians to walk by VVHen we say that for the attaining to a perfect Re-union we must be free from all obstinate prejudices I mean not therby the establishing of an indifference and leaving Mens minds in a suspence without knowing what to resolve on 'T is only to render many unsure foundations suspected and to search out for one which may be firm and solid and which the whole World should agree to be so Now there is but one of this nature and that is the Sacred Word of God which he hath given us by the Ministry of his Servants He hath given it us expresly to be the Rule both of our Faith and all our Actions in what concerns his Service And it is too evident that all do not agree on other matters All do not hold that the Church is infallible All do not acknowledg that there is an unwritten Word which is of as much Authority as that which is in the Writings of the Prophets and Apostles All do not pretend that we must be guided by that which the Holy Ghost shall dictate by his secret motions in the Hearts of the Faithful But all Christians without exception hold that God speaking to us in his Holy Word must be hearkened to and that we must obey him without any restriction If besides this there shall be found any Confession of Faith which has been drawn from the Holy Scriptures and drawn in such a manner as that it retains a Doctrine so pure that all Christians may securely receive it It may very well be joyned with this Word delivered to us from God And such in my Opinion is the Apostles Creed there never having been hitherto as I have ever heard any Christian who denyed to entertain it as being an Extract and Compendium of the Gospel And if that had been well practised which the Council of Chalceden enjoyned of not adding any other Doctrine to this Symbole we had never seen Christianity divided into so many Sects as at present it is I shall not here undertake to prove the Divinity of this Holy Writing as having â—ow only to do with Christians who all acknowledg it This is a thing that I may possibly handle in the third Treatise which I have promised to publish in the Preface to this Piece For my design therein is to let all People of the World see the advantages of the Christian Religion above others I shall also there endeavour to give to every one a means of looking into it without these obstinate prejudices which would certainly make us reject any Doctrine now tending soever to our Salvation At the present me thinks for the working with success towards a good Reunion we should rise to a Principle wherein we all agree It would be a very good step towards a Peace when we should find a Subject wherein we could all Unite For according to that Universal Maxime Things which