AN ESSAY TO Ecclesiastical Reconciliation, HUMBLY Offered to the Consideration of all Peaceable and Good Christians.  
By a Lover of Peace.  
LONDON, Printed Anno Domini, 1686.   

AN ESSAY Conducing to Eccleastical Reconciliation.  
THat the World does too much abound with Men, who (to their different persuasions in points of Religion,) have not only Annexed their particular Interest and Animosities, but hold themselves likewise more than needfully obliged to continue their Discord on their own Terms or Truths not more known than deplored by the Conscientious, and Wise that have penetrated into their evil Effects, both on the Ecclesiastical and Civil Account.  
And if these Consequences be evidently, such as no reasonable Man can in Fact deny: Is it not wonder enough, that Men should be rather opposers by a continued asserting of Notions that must make Controversies endless, than Promoters of Union by Amicable and Reasonable Methods of Reconciliation: When none of them will deny that the Latter would not be a far more Divine Employment of their Abilities than the Former.  
But Roman Catholics, and Protestants, (however they desire to be accounted Charitable, either as Men or Christians,) have too) frequently taken far different measures; Nay such as have farther manifested their strenuous Endeavours to continue their divided Doctrines, then to Dispute themselves into a moderate accommodation. And this not a little appears to be the Genius, If not Boast, of their Polemic Disputants, who have either thinned, or wiredrawn their dissensions to their utmost Litigious Extent, however they appear less modest or solid thereby; Or to render them worse, have Represented them by more ugly Figures than were either proper or needful. As if their Controversies in Religion could not be managed securely without the help of some more than ordinary Bugs, to affright others.  
And this they have done, tho' little to the advantage of their Reputations, how plentifully soever they have poured their Wit and Talents of Literature, into Volumes swelled more than ordinary to this purpose.  
The sight of whose numerous Titles, (without further Inspection into their Bulks,) are certainly enough to Anticipate a Loathing of their perusal by any▪ Reasonable Man, who would be glad to be significantly Instructed in a lesser compass: Or what had been better than all, to have been gentler informed from such men's Abilities, how Christian Peace and Reconciliation might redound from their Endeavours, together with what Proposals they would tender in order to a Charitable, and sufficient accommodating of Points in difference. But these Men, that have laboured by their handling of controverted opinions to induce a Concession from others, that the polemics of Religion ought to be endless, or that their successful passage to a Christian accommodation, is not easier to be found than the Northwest Voyage to the Indies, must certainly acknowledge how nice or Refractory their Assertions are of this kind; If but for undervaluing of their own and other men's Ingenuities, or what the World might have Reason to expect from their Performances.  
Considering, that such Persons, who have all along sharpened disputes amongst Christians, have not given sufficient leisure to themselves, or others, to consider duly why they ought not rather to unite and agree upon fitting Terms, than to Litigate farther what they have not been able in the compass of more than an Age to decide.  
And this I think aught Reasonably to be expected from them, both on the part of Roman Catholics and Protestants, who cannot doubt but such as have written more than enough to extend Disputations, should be of all men best able to tender things fit for Christian Reconcilement: Unless they will acknowledge that they are more accurate in maintaining of Dissensions, than in arguing or persuading men to be quiet.  
The first Entailers of Controversy, betwixt Roman Catholics and the Church of England, how far soever they intended their Disputes should improve by descent, would find, (were they now alive,) that their present adherents have been able to add so little to their Structures of Separation, by way of Argument, that this grand Controversy betwixt Rome and England seems by degrees to have run itself out of breath. And tho' some heated Preachers, have as yet Lungs strong enough to vent their Pulpit-animosities; It is certain, that they are neither able to talk, or pen other matter than what has over and over been handled before. Insomuch, that Posterity can receive nothing from the Pulpit or Press, other than the scraps of precedent Controversy, anew-cooked, or plausibly varied, to gratify some present Palates. But if they are at a stand, or nonplus, on that account at this day, would it not well become such Sticklers, (if not the Endeavours of the more moderately Learned and Pious,) to spend some Portion of their Studies in Methodising a Christian Accord. There being little Reason to doubt that a small Healing-Season, well Employed, would not produce more Christian Union and Felicity, than a far longer past-time has been able to Violate.  
And since it does plainly appear, that the Decision of this Controversy is like a Weight that will not be pulled to either side by force of Argument; what then does so naturally Emerge from Roman Catholics and Church of England-Protestants, as by their Reciprocal Consents, to accommodate their Differences.  
And whosoever Affirms that they cannot Reconcile or Agree on what is sufficient for their Public Worship and Devotion, must fond censure that there are fewer Wise and Good Christians, than would be found if this task with Religious and safe Freedom were committed to their Undertake.  
In the mean time, I cannot but Instance, that as the Schools, on all sides, have great Reason to cease their fiery Expectations of overthrowing their Adversaries by their Pens; so must it likewise be granted, that neither the power of the Sword, nor the most Rigid Execution of Laws, will ever compass a full Conviction of Opposers, or reduce their Conscientious Submission to the Establishment of adverse Tenants in Worship. And this is so well known from the Many Wars, Massacres, Executions, and Bloody Contrivances, both at Home and Abroad, as they need not be here repeated, otherwise than to let the Bigots of opposition, discern (from such Rigid and Sanguinary precedents,) how Inneffectually their Animosities have hitherto been managed: As also how Disobliging and Pernicious they have been heightend, to the Disuniting of their Subjection, both Ecclesiastical and Civil. Insomuch, that the Supreme Magistrates have been highly prejuduced, whensoever such Zealous Antagonists have had any prevalent Interest in their Nation.  
On the contrary, it is very Evident, that had Men of these averse and inflamed Denominations abated seasonably the Rigidness of their Expectations and Tenants, and had accordingly Influenced the Gracious Inclination of Princes and Magistrates, they could not have missed, with far less trouble to themselves, and others; The producing of a convenient Reconciliation, whereby their King and Country might have been at once obliged to their Endeavours.  
But it is enough manifest, that the obstructing of so Pious and so Glorious an Undertaking, has least proceeded from the Averseness of any Sovereign Ruler, because in prudence it could not be such, either in a Prince judicious of himself, or that is influenced, as he ought by a Conscientious and Discerning Ministry. Or not from such, who have improved their times and opportunities to enveterate Men under the names of Superstitions, or Idolaters on one hand, and Schismatics and Heretics on the other. And that they have occasionally done so, (for ends perhaps none of the best,) is very palpable, in respect they have so little made it a case of Conscience to do otherwise. And thus from the time of Divisions in Religion that began in Henry the VIII. days, there has not been published to the World any remarkable Expedients whereby their Fellow-Subjects may be convinced that a Reconciliation is necessary in Doctrine and Worship.  
If any man ask how this may be effected, or lest he Judge, that proposals of this Nature, seem rather Plausible than Possible: I conceive it were enough Briefly to inform such an enquirer that there must be a due and discreet Remission of the Rigour and Extremities of some Points, where they touch too hard, that are most Essentially Controverted.  
If this had not been omitted by Men that have either writ or discussed in behalf of either Persuasion, they would not have still Endeavoured, that all, either Taught, or practised by either Church should be fully received by force of Disputation. Whilst they have never urged, but rather totally declined the proposing of what might be held sufficiently enough, provided all Men would accord on those Terms.  
Perhaps a Roman Catholic may here reply, that his Church has put an end to this Discussion, or what may be tendered on the account of accommodation by any Church divided from Her, by saying that the Roman Church has already determined her Proposals to be Infallible, and consequently to be so received.  
In Answer to which, it may be said, that the Roman Church has not determined, that the Belief of enough, is not sufficient, or that it is impossible for any Church to Unite with Her in Believing what is necessary to Salvation, that does not equally Profess and Practise all things that for the most part are received within Her Communion: Or that she cannot qualify, or remit some of her Tenants, or Forms of Worship when she shall think fit to accommodate with any other Church.  
When any Roman Catholic can show that such particulars are not within the power of his Church to mitigate, or supersede, in order to Christian Tranquillity, and the uniting of Souls, nay Kingdoms, by so Charitable and Famous a Concession; I will then grant all that is here urged to be as Fruitless or Insignificant, as any man is pleased to imagine. Nay, what is worse, that it lies not in the Power of Christians to be as Wise, and Charitable as the common Dictates of Humanity would Imply.  
Besides, it is very apparent that the Decrees of Counsels have not a little been misapprehended, if not farther enlarged than ever was intended by their Canons or Resolutions in matters strictly tending to Salvation. For Example, there are Many Decrees of Counsels that affirm that such and such Doctrines shall not be denied, which is no more than a Negative manner of Confirming the Authority of their Church: But is there any one Decree of any Council that does Anathematise all Persons that do not outwardly Profess, and Practise all things that are contained within its Decrees.  
If there are Counsels that have determined the conveniency of Praying to Saints and Worshipping of Images; Is there any of these Counsels that do declare him to be damned, that does neither, or at least not directly in the same Sense and Words of Others.  
Certainly there is no such Doctrine or Determination to be found, however pretended in order to keep Churches asunder, by such as are better pleased with needless Disputations than Religion or Conscience do oblige.  
It cannot be denied, that the Church of Rome is strict in asserting her Decrees, and she could not have the Reputation of a Church, did she do otherwise; and to hold herself so far free from Error, is no other in effect then to assure she World, that she would not have Error laid to her Charge, or in bolder Terms have the Lie given her by way of Disputation. And thus it is very evident that there is a great difference betwixt the Latitude of an Ecclesiastical Determination, or allowance, and the necessity of enjoining an Universal Conformity in every Particular.  
If the Churches of Rome and England should conclude of Doctrines sufficiently necessary for Public Communion here, there is no Roman Catholic or Protestant of this Church, but must concede, that the allowance of both Churches, is an effectual Motive to produce their Charitable Accord, whereby they may be induced to perform their Devotions within the Walls of one Church. And were this duly disposed, I see no Reason why Protestants should not be as thankful to the Pope, and Church of Rome, as they would be to their own Archbishop of Canterbury, and his Convocation for an Expedient so pious and useful to the Service of God, their King and Country.  
And lest it be held Insignificant to propose a Reconciliation in general betwixt these Churches, without giving Example how this may be effected, as to things that require the most Accurate and Essential Decision, I will here, instead of other, touch Briefly the main yet-undertermined difference, and which has hitherto continued, as I may say, the Heart of their Controversy, and that is the Sacrament of the Eucharist, and the manner of receiving Christ thereby.  
As to this Sacrament, the Church of Rome has defined the Body of Christ to be really present after Consecration; and this the Church of England seems after a manner, or rather by other Words to oppose, then totally to deny it, as shall soon appear.  
The Church of Rome calls the Sacrament the Body of Christ, and the Church of England does so too, as it is to be seen in both their Liturgies. But the manner how our Lord's Body is in the Eucharist, has as yet been the Dispute. Tho' more as it has been worded on both sides, than really different. For tho' Roman Catholics affirm that the Body of their Lord is in the Sacrament, they do not assert; nor is there any general Council, as I conceive, that has determined, whether the Body of Christ that was born of the Blessed Virgin, and now glorified in Heaven does remain under the Species of Bread in the Eucharist. But in Substance that the Sacrament does contain the Body and Blood of their Redeemer, without determining the utmost Extent of the Miracle, or whether it were only his Natural Body, as it was once on Earth, or his Body that has now a more glorious being above.  
But taking the word Body from the Literal Expression of the Scripture, have thought it sufficient from thence to Terminate their Belief of the Real Presence in the Blessed Sacrament.  
Neither has the Church of Rome, as was instanced before in the Doctrine of Praying to Saints, and Worshipping of Images, pronounced Damnation to any that should doubt of the certainty of her Tenent in this particular, tho' she has declared her Anathema against such as should deny the Validity of her Declaration. There being a vast difference betwixt the doubting of the sense of a Proposition of the Church, and a peremptory dehial of its Truth. Since it is not possible for the Church to have assurance that every Individual Person within her Communion does not doubt of any one Article of Faith that she has proposed.  
So that all Fundamental Error, of this kind, must rather consist in a Positive Denial of what the Church has Averred to be Truth, than in being not able to understand the manner of her Proposal.  
And if this Latitude be not granted to Men, the Ancient Fathers of the Church, (whose opinions in many Doctrines are not without Hesitation or doubt,) must fall under very harsh-Censures, as well as others that have reserved their private opinions within the compass of their Bosoms.  
Nor can it be affirmed (from what hath been mentioned before) that the Church of England does peremptorily deny the presence of Christ's Body in the Sacrament, since in her own Words she does Communicate the Body of our Lord unto her Receivers. And has likewise declared it so to be believed, a necessary Doctrine; for what else does imply her Consecrating of the Body of Christ after a Spiritual manner. Neither is it less Stupendious, if rightly considered, to feed upon Christ's Body in a Spiritual manner, according to the Expression of the Church of England, than to receive him carnally into the mouth of the Communicant. Since either way must of necessity be more intelligible to Faith than Reason, as all things of Religion are whose Miraculous Truths fall not under the evidence of Humane Sense and Demonstration. What then remains so naturully to close this Dispute, as to grant on all hands that the Body of our Lord is given or contained in the Sacrament after a Supernatural manner? And if so, what can be so proper an Expedition to reconcile the Discussions of this Doctrine, as to concede that Men ought to allow the Miracle without Disputing the manner how.  
And if both Churches would come to this understanding in order to the uniting of their Judgements on the account of this Extraordinary Point of Controversy, there is little doubt but other Matters, yet in Contest, would receive a soon Period.  
If any man ask, why a Divine Reconcilement in things of Religion has not been made the Endeavour of former Princes, since in all the Revolutions, of that kind, that have emerged from the time of Reformation of Religion here, the very Nerves of the Government have been more or less changed or weakened thereby, in respect, that wheresoever Subjects are not united in Belief, the Regiment of Princes must needs be less absolute or safe. To which, there can no answer be given, other than that Supreme Magistrates have been more inclinable to depend upon their Decrees, and the Severity of their Laws, than by applying means of Spiritual Union, whereby their Subjects might be reduced not only to Ecclesiastical obedience, but likewise to join their Souls to the persuasion of their Prince where their opinions have been otherwise different.  
And this was unhappily the mistake of Henry the VIII. tho' perhaps discerned by some of his Successors. For he, however Severe he was by Nature, could not be delighted to persecute at one time Roman Catholics, and whatsoever opinion besides that was different from what he called the Reformation established by his Sovereign Decrees. A Crime too heinous to be imputed to any Christian King, or rather to be attributed to his not weighing considerately the Measures taken by his Will. Not apprehending, that wheresoever there are men divided in Worship, and in doing so, have likewise acknowledged several Ecclesiastical Jurisdictions, that it is impossible to Reconcile or Terminate the persuasions of such, unless by the common consent of the Divine Jurisdictions which they have owned to be their Conduct in Spiritual Affairs and Government.  
Thus, if the Roman and English Church should Endeavour an accommodation in Point of Jurisdiction and Doctrine, it must be produced by Persons properly delegated by their several Jurisdictions; and there is little doubt but an accord might be produced by this method, in respect, (as has been already Recited,) it would not be difficult to concentre in what were sufficient for both Churches to Remit, or Establish.  
Nor can it be apprehended that any secular power would ever after attempt their separation, by Reason that no Supreme Civil Magistrate could be so imprudently influenced as to weaken the greatness and interest of his Rule by suffering his Subjects to return to their past Divisions by any consent from his Authority and Laws.  
If the Church of England does claim Authentic Confirmation at this day both by Ecclesiastical and Perliamentary Determinations, it is no less certain that in the time of our Forefathers, (or not much longer ago than a Century of Years will amount to,) that Roman Catholics had as fully the outward face of Government on their side.  
And can any man Judge it unreasonably moved, or attempted now, if their Reconciliation should be proposed by the same means and power that formerly effected their Dis-union? Certainly no, since it cannot but be thought a far less Novelty, and much a better Work, to establish a Christian Reconciliation, than to continue uncharitable Divisions.  
And because some men suffer themselves to be inveigled by the specious Discourses of Toleration in Point of Religion, (a Liberty I confess that may be in some sense indulged, where a better and surer method cannot be attained,) yet doubtless there is no man that can be so far mistaken as to conceive that there is any shadow of conveniency, redounding from the Licence of Toleration, to be compared, in the least degree, with the fixed assurance and comfort of Spiritual concord.  
And if there be any that will Judge otherwise, their Christianity must want some grains of Charity as well as Prudence: In respect that if such a Licence be once Established, all means of uniting different Churches and Persuasions must totally vanish.  
If Toleration of divided Faith be considered, as it respects God, whose Essense is one. It cannot be held in any Tolerable sense obliging, to Heaven. Neither can there be any assurance given how perniciously far, or absurdly, such may divide or separate, if Licenced by Authority; from all which is enough inferred the evil and dangerous consequence of Universal Toleration. And as to the Civil Magistrate the Enormities and Prejudices would be so great, that by allowing a Toleration he would by his own consent enfeeble his Sceptre both on the Ecclesiastical and Civil Account. And what is worse, allow men to be more Erroneous or wicked, than in Prudence or Conscience he ought to concede.  
If there were any hopes that such men would at any time inspect the unreasonableness of their Divisions, or be weary of being impertinent Antagonists, there were something to be said in behalf of Toleration.  
But Alas! the contrary would be soon discerned; for They (instead of any Cessation or Reconcilement) would hold themselves obliged, or interested to continue their Animosities, by urging of Disputes, boasting of their daily Increase, Riches, and Power, in hope at last that some one of them may be paramount on all Accounts, and bend to their ends the Dominion they are under.  
Whereas an accommodation betwixt Churches that have had Sovereign Authority, and Law Reciprocally, their defence, were a Christian Expedient not to be paralleled,  
If English Princes of the same Persuasion as the Church of England now professeth, did not foresee this Conveniency, or thought it not their duty to compose this Work, or by Reason of some Circumstances or Emergencies in their times, held it not so safe or Beneficial to be set forward, as in this present Juncture may appear to discerning Judgements, and most particularly to the Royal prudence of the Religious and Famous King that now Sways the English Sceptre, in respect that his Persuasion is granted to be different from the Church he here Governs; Would any man, (of a due Christian Spirit and Allegiance,) not applaud his Piety and Magnanimity, above all his Predecessors, should he Endeavour to Incorporate his Faith with his Subjects, by Reconciling both Churches on such Terms as should reasonably require their common Union; whereby his People might have a more Conscientious regard and trust towards Him, as well as greater Christian confidence in one another: And by which means the Penalties and Rigour of Laws, that have in their Seasons irritated oppositions, and grieved the Consciences of his People, might be Abrogated by raising an Established Reconciliation in their stead; and such a one as would prove too firm for future times to subvert, whilst Christianity and Kingly Government shall have joint interest in this Nation; because that in Conscience and Policy it would be too valuable a blessing to be infringed by any subsequent change, as has been already explained. I say, he that would resent this Endeavour of his Sovereign, may as well take it ill, that his King is of a Pious and Charitable Inclination, or that he would invite his Subjects to embrace the most entire and peaceable methods of obedience by the dictates of Reason rather than by constraint.  
And whosoever is otherwise affected, is not worth the trouble of a Dispute, or what has been made manifest by this short Essay, which does but instance in part, or rather awakens others in their proper spheres fully to complete so Commodious and Pious an Undertaking.  
FINIS.