PAX REDUX, OR THE Christian Reconciler. In Three Parts. Being A Project for Re-uniting all Christians into one sole COMMUNION. 〈◇〉. Mark Chap. 9. Vers. 50. Done out of French into English, by Philip airs Esq; Published by Authority. London, Printed, and Sold, by Andrew soul, at the Three Keys in Nags-Head-Court, in Grace-Church-Street, over-against the Conduit, 1688. THE TRANSLATOR TO THE READER. MY Author has here undertaken a great and generous Design, which is to offer a Project for Re-establishing the Christian Religion in its ancient Simplicity and Purity, wherein it appeared in the Primitive Times; Likewise for easing Christians of the heavy Burdens they have groaned under, by human and unnecessary Constitutions, since then▪ imposed on us; For freeing us also from the Miseries and Calamities we suffer by reason of the many Divisions amongst us, and for restoring us to that Liberty in Religion which Christ and his Apostles left us, whereby all Christians might be reduced to an unity in Communion. He asserts that the Fundamentals of Christian Religion are not very many, being comprehended and clearly expressed in the Holy Scriptures; for it would be a great Presumption, to question whether or no those Rules and Doctrines were sufficient for the attaimment of our Salvation, which are there proposed as the necessary Duties of a Christian, by our Blessed Saviour Christ himself. And I cannot think, but that if these plain Fundamentals, which are universally owned and acknowledged by all that profess Christianity, were rightly distinguished we should find they contained so great Truths, as if religiously observed, would be sufficient to bring us to everlasting Life. When the Apostles declare they have revealed to the Church the whole Counsel of God( both in the Credenda and Agenda) that was requisite to Salvation; What Credit can we give to those who impose new and unnecessary Matters on our Faith and Worship? May not such Persons be justly accounted the Authors and Promoters of our Divisions? The Apostles Creed having been always acknowledged to contain a Summary of the Fundamental Articles of our Faith, and been approved, ever since their times, by all Christians; as many as sincerely believe it, and all the evident Consequences thereof; if they also believe the Holy Scriptures, from whence that has its Original, they cannot be said to be in any Error of simplo Belief, offensive to God, nor out of the hopes of Salvation; How then can any pretending to be Christians, justify the Persecuting of their Brethren, who are known by the same Denomination, and the treating them as heretics and Reprobates, only for not complying with them in things not necessary to be believed as Articles of Faith? For I must esteem as such, all those which have not the express Word of God for their Warrant, clearly and plainly laid open to vulgar Capacities; and know not how any New Article, which was not such in the Apostles time can be made so now. Id verius, saith Tertullian, quod prius, id prius quod ab initio, id ab initio quod ab apostles. That is truest which was first, That first which was from the Beginning, That from the Beginning, which was from the Apostles. Those diligent Publishers of the Divine Oracles, did in Things of Indifferency, which were not of absolute concern to Salvation, leave us to our Liberty, requiring only a mutual Forbearance and Condescension towards each other in them: They took not upon them to find any Defects in the Methods which their Great Master had delivered to them. What shall we say then of those who have Ordained other Laws and Practices, with a Damnabitur on every one who observes them not? Can this be thought less than a presumptuous Undertaking to supply the Rules which God in his Sacred Word gave us, as if his Divine Wisdom had left them to us imperfect? Now if we can thus blame the unreasonableness of such as would force us to go by Rules, neither prescribed in the Scriptures, nor ever practised by, or known to the Primitive Church, for the first Four Centuries, we then in like manner ought to be tender how we deal so with others. And since it is the Duty of every good Christian to promote, as much as in him lies, the Peace and Unity of the Church: It would be happy, if those who dissent from the public Worship of the Nation wherein they dwell, would comply in matters indifferent, as far as they can, without offering Violence to their own Conseiences, and that those who have a Power over them, would also condescend somewhat on their parts, since there might perchance be as good Reasons given for the Compliance of the one, as of the other. And in order to this happy Union of Christians, great care is to be had, not to load the public Forms of Devotion with any of those Private Fancies upon which either Party differs, for that will be to render these Divisions incurable to the Worlds End. The Constitutions of Christs Church are disposed as much as may be, for bringing within its Pale all true Christians, and those who would confine it to narrower Bounds, by hindering the increase of its Members, and excluding them for slight and unnecessary Causes, do eclipse its Glory, and lessen its grandeur; which is altogether contrary to the practise of the Primitive Christians, who made no scruple of admitting into their Communion, all who professed not some deadly heresy, or were not guilty of Idolatry, knowing themselves obliged to bear with the Infirmities of the Weak: Now if this Christian Virtue of Charity be absolutely necessary to Salvation, as no Man can deny, Ought we not to embrace those as our Brethren who differ from us in some Externals only? For a certain those Churches or Communions, can pretend to very little Charity, who not only thrust out from among them, as not fit to be accounted Fellow Members with them, but also violently Persecute, as utter Enemies to Christ, all who refuse to comform to their Methods, tho the Difference be but about some Trivial Ceremonies, or Things which will admit of Dispute. Whereas none can be truly reputed to be Separate from the Church of God, but such as separate themselves from their just Duty to God, cease to be Good, and throw themselves into a state of Damnation. And tho it must be acknowledged, that Ceremonies have a considerable Influence on the practical part of Religion, since they raise in the Minas of Men, a due sense of Respect and Reverence towards God in our Devotions; yet they being increased to so great a Number, without regard to the Apostles Rule of Decency and Order; Why should we not distinguish amongst them, and retain only those which are of Help to us in the performance of our Duty to God, reject all such as any ways obstruct it, and esteem those as indifferent, which contribute neither to the One, nor to the Other; Having always a regard to the Circumstances of Persons, Times and Places, which may perchance require various Methods herein: And there must also be a Charitable Bearing one with another, as well in respect of those Ceremonies so retained, as in those rejected, or held indifferent. St Augustine complained of this in his time, Hoc nimis doleo, says he, quia multa quae in Divinis Libris Saluberrima praecepta sunt nimis curantur, et tam multis Praesumptionibus plena sunt omnia. I am very much troubled that so many Things, wholesomely commanded in the Holy Scriptures, are so little regarded, and that all Things are so full of Presumptions,. August. Epist. 119. And in the same Epistle says again, Quamvis contra Fidem not sint, tamen ipsam Religionem, &c. Altho these Things be not against the Faith, yet they so much oppress our very Religion with servile Burdens, which God of his infinite Mercy would have to be Free, under very few and plain Sacraments of Divine Service, that the State of the Jews is much more tolerable than the State of the Church of Christ; For the Jews tho they were Strangers to Christian Liberty, yet were they subject only to the severe Burdens of the Law of God, not to the Devices and Presumptions of Men. I wish we could herein follow the practise of the first Christians, who tho they differed in some of their Rites and Ceremonies, yet whilst they owned the same Faith, they joined still in the same Communion, looking on these Things but as Externals, or simplo Ornaments which had nothing in them of the Essential Parts of Religion. If this were well considered, it might in some measure abate the Heats of those fierce Champions, who are so Zealous in defence of that particular Church or Sect, whereof they profess themselves Members, and so much exasperated against all others of Different Sentiments, that they could be contented to destroy them. Odia Religionum sunt acerrima. These Men would have the Rules of their Faith and Worship to be the Standard to all other christians. So Procrustes the Athenian Robber measured on his Bed those he got into his Power, and as many as he found not of his own Demension he cut off shorter, or extended them on Wracks till he made them of the just size. Most of our Presses are now employed on Books of Controversies in Religion, of which many are so fi●rcely penned, that they rather seem Defiances to combat, then sober Arguments to convince Men of their Errors, and bring them to be of their Faith. Such polemic Writers conceive the overflowings of their gull, to be the only demonstrations of their Zeal; and that the irregular Heats which waste the Vital Spirits of Religion, are the most sovereign Cordials to support them. And tho we ought not to blame those who earnestly contend for the Faith of the Gospel, which was once delivered unto the Saints: Yet sure the Apostles meaning could never be to encourage this Contest by Menances, by reproachful Language, and by scandalous Reflections. The Itch of Disputation has now so universaly tainted us, that a Man can scarce go into any Society, and it even into the Taverns or Coffee-Houses, but he shall be entertained with a Convivium Religiosum. This has raised such a Ferment in the Nation, that it seems as if the old Factions of the guelves and Gibellines were revived and got over amongst us; when if the Subjects of many of these Disputes, which they pursue with so much Violence and Passion, were carefully examined, they might possibly appear to be about some▪ strange Notions or Speculations in Divinity, where Men vainly undertake to explain or define what is Incomprehensible, or else concerning Matters indifferent, which might be left to be understood one way or the other, without prejudicing our Salvation. 'Tis an amazing thing to think, that any Sect of Men should act so contrary to the Rules of their Profession. Let us look back on the many Wars and Persecutions made by some Christians against others; Let us consider the Inquisition, and divers other Severties practised by our Neighbour Nations on account of Religion, and I am sorry we are able to produce so many Instances of Cruelty, not very far short of those, even here amongst ourselves; with all which should any sober Heathen be made acquainted, were it possible for him to imagine that we owned a Gospel of Peace: O that those who persisted in doing these Outrages they▪ are unwilling to Suffer, should profess obedience to that Christian Law of Love thy Neighbour as thyself. Do not the greatest part of our Quarrels arise from Things hard to be understood, and which will admit of ambiguous Sences and Interpretations? Should we not then be very cautious of putting too great stress on such nice Points of our Religion, lest by so doing we weaken the Nerves of the most substantial Ones? Certainly if these Methods, by which we are to be guided to our Everlasting Happiness, and which we are commanded to search for in the Holy Scriptures, were so intricate, and their true meaning so difficult to be found out, as certain critics would make us believe; I cannot imagine they would have been proposed to all Men in general; for methinks it would be very severe, that any abstruse Notions which cannot be comprehended by the meanest Capacities should be enjoined us, as absolutely necessary to be believed, since that would be to expose the Poor Unlearned and Ignorant sort of People to inevitable peril of Damnation, who have equal right to the Merits of our Blessed Lord and Saviours Death and Passion, with the Greatest Men, and most Profound Doctors. I shall conclude with this hearty wish, That we could not only comform in the Rules of our Faith, but come ●p also in the Practise of our Lives to the Old Church of Christ, of his Apostles, and of the Primitive Bishops and Fathers, which Church we know was Sound and Perfect, and as Tertullian's expression is, a Pure Virgin, as then spo●ted with no Idolatry, nor with any foul or shameful Fault. I have only this further to acquaint the Reader, that about fifteen Years ago I Published this Treatise, which I had Translated out of French; and supposing that at this time, it might appear not unseasonable abro●● again, I have with some small Alterations made it more suitable to the present Conjuncture, and suffered it to be Reprinted; wishing it may have those good Effects which the Pious and Learned Author so earnestly desired. Lectori S. ET nunc miror maxim, & usq●e anteha● miratus sum, eo plerosque Christianos esse ingenio, ut inter se co●cordiam colere non possint: quod mihi in monstri loco esse videtur. Cum enim eam religionem sectentur, qua nihil unquam fuit, nec unquam erit, aut sanctius, aut simplicius, aut ad humanitatem accommodatum magis, illi tamen inter se ita vivunt, ut tigers, Ursos, Pantheras, Leonesque, ac rabiosos Canes in unam caveam conclusos dicas. Hincque adeo factum est, ut jamdiu mihi sit persuasissimum, qui ita sunt, eos nihil minus esse quam Christianos, etiansi tales se haberi postulent. Neque enim internecinis odiis, turpissimis opprobriis, ac atrocissimis calumniis, ferro denique, ac flammis, ut fit, alii adversus alios grassarentur, & amorem Dei, ac proximi charitatem violarent: queis sublatis nihil aliud fuerit Christianismus quam nomen inane, & vana aliqua species, quae Contemplantis otium oblestet. Id apud me cum nuper, ut saepe alias, non sine gravissima indignatione dolerem, optato allatus est hic libellus sine omni Scriptoris nomine, in quo tantam utilitatem reperi, ut, si quod tam diuturno ac pene immedicabili malo adhiberi remedium posset, id illius ope eventurum esse arbitrer. Eum certe ita probavi, ut repentino mentis instinctu percussus, meum de illo judicium hi● versibus incluserim, non sine votis, ut te, Lector, Christianum esse bona fide ostendas. Et fi●t, spero, ubi Scriptoris mentem & consilium pernoveris. descend summis, Pax alma, polis, Celeresque per aethera purum extend pennas, Frondenti nitidum caput Impediens olivâ. Jam satis, O nimium satis, Te juga Olympi, Et longa exilia, Et dirae scelerum facies, ac tristia bella Adversam tenuere. Aude itaquo oblitas n●nc, Diva, revisere terras, Christiadumque genus genus irr●table, placa. concords illis mittens per pectora sensus. Laeta ready, Virgo, tecum una Astraea redibit, Molliaque inter se traducent otia gentes, Dissidiis odiisque procul. Te turba Acherontis, Te Bellona tremet venientem, & magnus easdem Sub te, sacra canens, Orbis venerabitur arras. Eia age, jam cernes divolsa abreptaque membra, Et corpus lacerum in seeds redi●sse priores: Denique jam Chrsto redivivum reddere Christum, Et secura potes: Nam lato limit, fertur Hic liber, aversosque animos tibi, Sancta, reducit, Per populos jam jura dabis; Te quisque canemus, Et tua tam densis stabunt altaria donis, Ut te relicti teneant oblivia Coeli, Et dubites post hac, cum secula laeta videbis, Sideribus Terrae praestent, an sidera Terris. The Authors PREFACE. IF it be a great cause of Grief to all true Christians, to see the Sacred Religion, which the Son of God brought down from Heaven to Earth, miserable torn in pieces by so many different Sects, which heretofore have, and who still divide it at this present: If all these several Confessions of Faith, which dismember the Spouse of Jesus Christ, do extraordinarily afflictall Pious Souls; surely they should conceive no less Grief at this thing, that hitherto there has never been any one, who undertook to apply a Healing Remedy to these Wounds, that has attmpted, with Success, the Cure of so great a Mischief. It se●ms no more now to be thought on, but as an Evil to be deplored, and absolutely incurable. Every one imagines himself strictly bound to adhere to his Old Principles and preconceived Opinions: Every one Flatters himself in his own thoughts, and believes, that he possesses the Truth, and is in the Right Way; after which he looks no more on others, but with some kind of Aversion, or, at least, with Pity; They, in the judgement of Him and his Party, are as so many Unfortunate Creatures, ready to tumble down an unavoidable Precipice; They are considered as People that are only fit to be the subject of the Prayers which are offered up for Miserable Wretches, or of the Complaints which are made to lament their unhappy Condition. Neither are those looked upon who would undertake to remedy this Evil, but as Idle Projectors and Fantastical P●rsons, like Mountebanks, who promise the Cure of those Diseases that are given over by the most skilful Physicians. I know very well, that many have studied to find out a Means of According some of these Sects, by Re-uniting certain Persons together, who have been engaged in them, and who, on this account, have reciprocally entertained most implacable Feuds against each other. There have been divers Writings published for endeavouring an Accommodation between the catholics and Protestants: They have attempted to Reconcile those of the Confession of Ausburb, vulgarly styled Lutherans, with such as are called Calvinists; but there have commonly been other Interests than those of the Glory of God, intermixed in these Und●rtakings. It has rather been by a Principle of Policy, than any Motive of Conscience, and desire of the Salvation of Souls, that these Designs have been set on foot; whence it has happened, that God has turned his Blessing from them, and made the Success not to answer the Greatness of the Design. Some likewise, not aiming at any thing herein more than how they might make an easier Passage, and more plausible Revolt, from One Communion to Another, have only studied to weaken the Foundation of their former Opinions, and strengthen that of their New ones, which they have an intention to Embrace. There is also this in it, that Men do not ordinarily attempt, but to remedy some Effects, without ascending up to the principal Cause and only Source of all this Evil; not unlike those Ignorant Physicians who unskilfully labour to cure some of the Symptoms of a Disease, without applying any thing to the grand Original Cause, on the curing whereof depend all its Consequences. There was a Preface of a Book, Printed some Years since, in the Low Countri●s, which touched this Matter, and seemed to aim at a General Reconciliation of all Christians, by means of a Charitable Allowance, and a Mutual Toleration. But besides that it was but by the by, that the Author treated upon this Important Subject: It seems that, not having ascended up to the Original of all these Divisions, he has not contrived any proper Way for the Reconciliation which he proposes, nor has rightly distinguished between what is Fundamental in Christian Religion and what is not, to let us see, last of all, in what things we should have this Charity one towards another. And we reject also the Means which is most important towards the attaining to so good an end, whilst we refuse to disengage ourselves from whatsoever may render it Unfruitful, as I shall show you in its proper Place. It was in search of This, that I have, for some Years past, applied myself to so diligent and serious Meditation. I utterly cast off, at the instant, all Former▪ Opinions of my own, and Prejudices against others, which might be any Obstacle to me in so laudable a Design: I disengaged myself for a time from all things whatsoever, of any Communion of Christians which was Singular, and which separated itself from others: And I believed, that in examining carefully the things wherein they All agree, I might discern with a more disinterested Eye, that which would be for the Common Good. I then considered with all the exactness I was able, the Nature, Greatness, and lamentable Effects of this miserable Division of Christians. I observed at the same time, how Inestimable would all those Goods, and all those Advantages be, which would arise from their Re-uniting into one and the same Confession of Faith, and the Reconciliation of their Minds into the same Communion. After that, I diligently considered with an entire Applying my Mind, what could be the Causes of so deplorable a Misfortune: I have ascended the best I could to the very Fountain Head of this Evil, where, I suppose, I have made some Discoveries, which, without question, will be relished by those who shall look upon them without a Worldly Interest. In short, I am verily persuaded, that after all my Endeavours, my continual Prayers have been heard by the Goodness and Bounty of the God of Peace: I hope, that through the Blessing of Heaven, I have met with the True and Only Remedy of this Evil, that is to say, the sole Means of Reconciling together all those who make Profession of Christianity, and who are persuaded, that the Doctrine of the Gospel, which is comprised in the Scriptures of the New Testament, is delivered to us from God, and that it contains what we should Know, Believe and Do for our Salvation. So that as soon as we shall religiously Re-unite, in those matters which It prescribes us, we shall be in a ready way of attaining to the Mark which It proposes. At least, I may, with Truth, say, that since that very time, I found, for my Own part, a great Calmness of Spirit. I have not any more, since then, looked upon Christian Doctrine, to be Difficult, Knotty, charged and encumbered with an infinite number of subtle Questions, Critical and Unprofitable Notions. These are the very Things that have made it pass Unknown, having utterly Disfigured its Natural Beauty: This is it that has given it a Face altogether New and Strange; and that if Saint Paul and the rest of the Apostles should descend, this very day, upon Earth, they would not know this Doctrine, so Disguised as it is. And this is the main Thing that has created these miserable Divisions among Christians. I must confess, that, for a great while, I had a design not to publish my Thoughts upon this Subject: I would have concealed the Advantage, that I had met with, and made it of particular use to myself; Which was not for any Envy that I bare to the public Good, for which I could be glad to apply all my Power and Life: But I disinherited my Own Abilities, and knowing, as I do, their utmost, I have ever been suspicious of their Productions. Besides this, I never approved of that Liberty which is taken of exposing all our Thoughts to public View, or to say more properly, all those Whimsies which we conceive in our Studies. This is to do a great prejudice to Men of Learning, to steal from them the Time which is so dear to them. 'Tis staying them to pick out Good from bad Writings, that is, to search for some Grains of Gold amongst Heaps of Sand. It is to busy the Press about Fruitless Works, which ought not to be employed but in the most Excellent: It is, lastly, to entertain the Ignorance of the Vulgar, who are not able to make distinction of Books, and who, many times, being drawn by a Specious Title, are afterwards observed to be more deeply engaged in Ignorance and Error. Moreover, I know that the Opinions of the public are very slightly to be regarded, for People ordinarily pass their Censures upon other Mens Works, according to the sway of their own Passions. Whence it comes to pass, that Perverse Judgments are made on the most Innocent Designs. I fancied, that some would be saying of me, I was but in Jest and Trifling; that others would imagine, I acted herein by some of those Motives which I had already observed and condemned; and that many also of those who did not absolutely disapprove of my Thoughts, might say, This indeed is a Thing rather to be desired than hoped for, and that therefore all these attempts would be without Success. Neither am I ignorant how Curious this Age is; That now a days much Seasoning is required to the Choiest Meats, and that if the most Excellent Subjects be not accompanied with a Studious and Elegant style, they discourage the Readers, and a●e thrown aside as Merchandise not worth looking on: And it will be a hard matter for me, at above Sixty Years of Age, to contrive a style that shall carry with it such an Air and Neatness, as shall please the Refined Wits of our Times. But after all, I thought that I ought not to quit a Design so profitable and so important to the public Good, for some Objections of small Consequence; that the Matter ought more to be esteemed than the Form. I considered that Diamonds should not be thrown away because they are Rough; and that the Golden Oar has always its Value, although it hath not yet attained to the lustre which the Crusible gives it, when itis pure Body shall be separated from the Dross and Earth which obscure it. The least Articulate and Weakest Voices are kindly heard, when employed to advice us of our Good, and to conduct us out of some Unsafe Course. And perchance it may so happen, that some or other of the Learned Men of this Age, excited by my weak Endeavours may worthily accomplish what I have but rudely essayed; and thus it often happens, that the unskilful Play of some indifferent musician stirs up those who have a more delicate Touch, to correct the Defects of what they hear by the excellency of their Hands and Skill. All these Considerations, after sundry Debates, did induce me to upbraid myself in terms not much unlike the poor Leppers of Samaria, 2 Kings, chap. 7. These Wretches having met with great Treasure, and a quantity of Provisions in the Camp, which the Syrians had left behind them, blamed themselves for keeping in their Possession a Good which might relieve all the Inhabitants of their City. I have therefore, at last, taken my Pen in hand to communicate to the public, the Fruit of a Meditation, to which I have applied myself for a long time. I have endeavoured in this Little Work to follow a Familiar Method accommodated to the Humors of all sorts of People; wherein my principle Aim is to make all Christians, even the most Weak and Ignorant, comprehend the Nature of that Religion which they profess, by bringing it back to its First Principles and Fundamental Doctrines: But to attain to this End, it must be represented in its Naked Dress, by clearing it from whatsoever may render it Obscure, Ridiculous and Barbarous. I strive to make myself understood by all the World, and to proportion my Thoughts and Expressions to the Capacity of every one. To which effect I have divided this small Treatise into Three Principal Parts: In the First I shall let you see the Nature, the Extent, and sad Consequences of this lamentable Division, which is among Christians; The Greatness of the Evil should make us know how urgent and pressing is the Necessity of its Remedy. The Second will discover the Causes of the Evil, by laying them open even to their very Source Head. And lastly, the Third will set forth the sovereign and Infallible▪ Remedy which may be employed for the Curing and Healing this grievous Wound. If I perceive this Work to be seriously entertained, & that it shall produce any Good Fruit, I will bless God for it, with all my Heart, since it is only his Glory that I propose for the sole Object of my Design. And I will further beseech him to bestow on me so much Health and Strength, that I may be able to make this Treatise be followed by Two Others, which may be of no less Importance: One of them shall be concerning the Counsels which Christian Princes and States may take to make this Enterprise succeed aright, by preserving their true and lawful Interests, and those of private Persons. The other shall be to dispose all those who are out of the Pale of Christianity, utterly to cast away from them all those Prejudices which blindly retain them in their ancient Religions, and hinder them from seeing the Advantages of that which the Eternal Son of God has given us; so that they shall see how even Nature and Reason, do powerfully invite them to submit to the Gospel, by a perfect Obedience; and how that is the only means to enjoy a real tranquillity of Mind and a solid Quiet of Conscience. This will sufficiently serve to excite Christians( after their Re-union shall be procured) to contribute, on their parts, towards the Salvation of all the Inhabitants of the World, with whom they shall entertain any Commerce, And as there is nothing so repugnant to the Design, I have in hand, as the Prejudices wherewith it may be looked upon; for they are these Prejudices which have so much fomented and strengthened this Division, and which would also be capable to destroy the Fruit that might be hoped for from this Project: So I have, on this occasion, endeavoured as much as in me lay, not to give the least Hint that should seem to favour any Prejudice whatsoever. I have avoided, as a Dangerous Rock, giving the least suspicion that I am Interested for any Party, and content myself without taxing any One in particular, to blame in general whatsoever hath caused these Divisions, and whatsoever entertains them at present. 'Tis for this reason, I have not been spurred on to this Design by any Motive of Vanity, as to acquire the Honour of having undertaken an Enterprise which never any man proposed before; and likewise to take away all Distrusts which my Profession or my Condition might give: For I know well enough, that if the Protestants did believe this Project had been contrived by a catholic, and especially by a Clergy-Man of that Religion, they would think partially on it, and that he was engaged by Interest to favour those of his Communion: And on the contrary, if the catholics were persuaded it was the Work of a Protestant, or of a Greek, they would immediately reject it. And without doubt, the Aversion they have to those whom they pretend are out of the Church, would make them refuse the most saving Remedies, because it would be presented them by a Suspected Hand: It is just as a Sick Person takes not, ●ut with great fear, any Medicine which is prescribed him by a physician whom he mistrusts. The same may be said of all other Communions, which are found among Christians, for they look upon one another with so much jealousy and suspicion, that only the very Thought that so laudable a Design had been laid by a Person not of their Communion, would be sufficient to make them reject it without further Examination. But to draw to a Conclusion; I doubt not but that some Persons when they consider the Nature of the Remedy which I propose for the Cure of this Evil, shall esteem▪ it as a thing easy to be Conceived; that they will say, This Idea was no more than what any Man might have thought on: That it is a Project which, at the first, is very Specious, and finds no great Difficulties at a slight Consideration of it, but will meet with such as are Unconquerable, if any one undertake to set it on Foot. But besides the great Advantage it is, to have a Means of fancying such an Idea as is accompanied by that of Peace and Concord, the only Names of which are capable of raising an excess of Joy in the Hearts of all Men; I hope so to unmask this Design, and discover such a Face, that all shall understand the Foundation, the Possibility and great Advantage thereof. For I pretend not to put an End to this Great Work without answering to the Principal Objections which may be made against it. And I promise( as I have said before) another Treatise, wherein, in case This shall be favourably received, I will propose a Means how to make this Project succeed: I shall let you see how the Power and Authority of those must be employed, who are in a capacity of working successfully in it. And I beseech God to sand down his Blessing hereupon, and guide all to his Glory, to the Good of his Church, and to the Comfort of all those good Souls, who shall sigh after so Holy a Re-union. THE CONTENTS. The First Part. Of the Division which is among Christians, and of its Consequences. CHAP. I. OF the Nature and Greatness of this Division. page. 1. CHAP II. The First Effect of this Division. Disquiet of Mind and Trouble of Conscience. pag. 5. CHAP. III. The Second Effect of this Division. That it destroys the Study of Holiness, and especially▪ th● practise of Charity. pag. 9. CHAP. IV. The Third Effect of this Division. That it makes Men Irreligious, and causes Atheism. p. 13. CHAP. V. The Fourth Effect of this Division. That it keeps back all those who are without, and breeds in them a Dislike of Christian Religion. pag. 16. CHAP. VI. The Fifth Effect of this Division. Trouble in Church and State. pag. 19. The Second Part. Of the Causes of this Division which is among Christians. CHAP. I. THat the Frame and Temper of Mens Minds doth much contribute to this Evil. page. 25. 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 ●ot. p. 29. 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 us. pag. 32 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. pag. 35. CHAP. V. That many do make use of Religion, to serve their particular Interests, and the Advantages of a Temporal Life. p. 38. The Third Part. Of the proper Means to Re-unite all Christians into one sole Communion. CHAP. I. OF the ill Means which has been made use of hitherto for putting a Remedy to the Evil of this Division page. 43. CHAP. II. The First means. To lay aside all Prejudices against Others, and to throw off all Particular Interests, that so nothing may be proposed by us, but the Glory of God, and the Salvation of Souls. pag. 47. CHAP. III. The Second Means. That we should not have for our Direction, more than One known and generally approved Rule, for all Christians to walk by. pag. 52. CHAP. IV. The Third Means. Rightly to distinguish between the Doctrines, which the Holy Scriptures propose to be believed by True Christians; and what regards only the Outward Government of the Church, and its Ceremonies. pag. 55. CHAP. V. The Fourth Means. To distinguish between that which the Scripture proposes to us to believe, as Doctrine of Salvation: that which it delivers to us, as Histories of things which have happened: and that which it reports to us, as Predictions of Things to come. pag. 60. 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. pag. 62. CHAP. VII. What Ways must be followed, to facilitate the Execution of this Design. pag. 68. CHAP. VIII. Answers to the Objections and Difficulties which may be formed against this Design pag. 73 The CONCLUSION. Profits and Advantages which mighe be hoped for from ●s Design. pag. 80. PAX REDUX, OR THE Christian Reconciler. The First Part. Of the Division which is among Christians, and of its Conseuqences. CHAP. I. Of the Nature and Greatness of this Division. WHen St Paul said, That it was necessary there should be Heresies amongst us, to the end that such as are approved might be made manifest. His Words must not be taken, as if he would by an extravagant Paradox, Authorize the diversity of Opinions in Christianity. For his design was never to favour the Authors of Sects, and Heads of Parties, by imposing Silence on those who would Remedy Divisions, and put a stop to their sad Consequences. But he declares plainly, what we must expect from the ill Disposition of the Spirits of Men, by reason of the high esteem they have of their own Sufficiency, and of their inclination to render themselves Considerable, by some singular Opinions in matters of Religion. He designs by the same means to make us see how the Providence of God, which draws Good out of Evil, and Light out of the thickest Darkness, takes occasion from thence, to distinguish such as appertain to him; making appear by this contradiction of Sinners, the constancy of the Servants of God, and their generous resistance to all sorts of Temptations and trials. It is in this sense also, that Jesus Christ▪ declares to us the ●ecessity of Scandals and Tribulations arising in the Church, and that he is come to kindle the Fire-brand of War in the World, and to put Divisions in States and Families; for otherwise the Gospel, which is the Ministry of Grace, and a Word of Reconciliation and Peace, does not of itself propose any thing but Union, Amity and Concord. Nature, although sprung from the same Original as Grace, hath inclinations quiter distinct: It is not pleased, but in Diversity, and seems not to subsist but by the Contrariety of Qualities, which occur in its Works; whereas Grace is not preserved, but by the entire Correspondence of those who have a share therein, and by the Conformity of their Opinions. We cannot divide ourselves in its Principles without destroying it to us. For this Separation is to give it such grievous Wounds, as will force it to retire from those who are not more careful to improve it, by such ways as are most suitable to its Nature. Now, is it not a most deplorable thing, that an occasion should be taken, of making use of a Doctrine of Peace, for the miserable tearing in pieces a Body, whose Members ought to be perfectly united? Is it not a shameful thing that this unhappy Pro and Con should be introduced to make the same havoc in the Church, it ordinarily makes in the World? Philosophy never saw so many Sects: Paganism so many different Devotions: M●hometism so many contradictory Opinions concerning their Al●oran, as we have Sects, Heresies and Schisms in Christianity, about the understanding of its fundamental Law, which is the Gospel. As soon as the Sprouts of this Holy Seed began to appear upon the face of the Earth, we saw at the same time an infinite number of unprofitable and choking Tares spring up, sufficient to destroy that in its birth, which would bring with it Salvation and Life. Almost in the sight of the Holy Apostles,( those Sacred Confidents of our sovereign Master) there arose such as vaunting themselves to have embraced his Doctrine, would have represented him after their fancies, and set him forth as their own whimsies and cap●icioes suggested to them. And presently afterwards would make their particular Sentiments pass for general and infallible Rules, and have pretended that all others were obliged to submit themselves thereunto. Thus the Blood of Jesus C●rist, which still reeking, should warm the Hearts of Christians with a Holy Charity, as well as with an Ardent Zeal, could not destroy the ●eeds of these miserable Divisions▪ Insomuch that in the Third Age, S● Epiphanius numbers up Fourscore several Heresies,( or rather different Opinions) which▪ had crept▪ in amongst the Christians, and yet not mentioning the divers Branches into which these Heresies were subdivided▪ There is scarce any one Article of Faith, or any Speculation of Christianity, whereon strange Opinions have not been advanced, which in time have made Sects, and different Religions. And we know that every particular Combination has appropriated to itself the Name of a Church, and boasted to be the Spouse of the Son of God, to the utter Exclusion of all others. They have also gone further, for besides the Heavenly Doctrine contained in the Gospel, where they have taken occasion of raising Disputes: They have forged such as have been merely human, concerning which there have been also miserable Divisions. And as though these Men had climbed up to Heaven to consult the very Mouth of God himself, they have preached up their Doctines as Oracles, and Fundamental Truths. After which they have had no great trouble to engage their Followers to suffer the most cruel Torments and even Death itself in defence of their Opinions, and then have confidently enrolled them in their own Legend, as Martyrs of Jesus Christ, though they Suffered only to advance the Glory and Reputation of some arch-heretic. So God, to chastise the Rashness, and confounded the Vanity of their thoughts, has permitted, that Division should ruin their Work, as heretofore it defeated the Insolent Designs of those who would erect the Tower of Babel. After we have once forsaken the Royal Road which God has prescribed us, we run into all By-paths, and separate ourselves one from another, each of us fancying to be in the most commodious and safest Way. Can you likewise believe, that a Separation is sometimes made about Subjects, not only light and trivial, but in some sort ridiculous, and which do redound to the shane of those who made them serviceable to the Ends of their Schisms and Divisions? What Contentions have there not been among Christians, namely, On what Day the Celebration of Easter should be observed; If, in the Communion, Bread Leavened or Unleavened should be made use of; If the Body of Jesus Christ were Corruptible after its Conception, or not; If we may say, that One of the Trinity was Crucified; If the Church can Co●demn and Excommunicate one that is Dead; If the Hallelujah might be Sung in Lent, and other Questions of the like Nature? Behold here what are ordinarily the Subjects which cause these most real Calamities. Behold that which separates those, who with one consent should advance the Glory of their Common Master. But to come to our Times, and more nearly to touch upon the Evil which troubles us at present, and which has given me occasion of laying open my sense, to contribute to a Remedy: Is it not a lamentable thing, and of sad Example, to see Christians so miserable divided, as they are at this Day? For, to let pass the divers Sects of Christians, which are in the East, and who have more cause to grieve for their lamentable Divisions, then for their miserable State, under the rigorous Yoke of Mahometans; such are the Greeks of armoniac and Circassia, the Nestorians, Jacobites, Maronites, Cophtes, Christians of St Thomas, &c. People who are looked upon as heretics or schismatics, and yet who believe that out of their Communion there is no Salvation to be expected; Let us insist only upon this deplorable Condition of the Christians of Europe, in these Countries wherein we live. There is no Heart so hard, that does not Sigh to behold so strange a Dis-union; There is no truly Christian Soul, that does not Grieve to see the effects of the implacable Fudes and Hatreds which are amongst those who are looked upon as Brethren; since they are thereby exposed to the continual Insolences of the sworn Enemies of Christianity. Since this great breach made in the Western Church, by the Separation of the Protestants from the Communion of the Church of Rome, What Bloody Wars! How many Murders and Massacres! What Changes and Subversions in States! have there not been seen, insomuch that they have not stuck to have recourse to the Common Enemy, whence they have drawn in Succour against those with whom they should have entertained a true Brotherly Affection? But that which is most deplorable is, that this Division hath been followed with a infinite company of others, and as a fruitful Mother hath produced an incredible number of Monsters, which resemble it. These two great Branches growing one from the other, have also sprouting out of them, a vast company of lesser Branches, which although not equal in Strength, bring forth Fruits altogether as dangerous as their Mother. Among Protestants, how many several Sects in Germany, in England, in France, in the Low-Countries, & c.? There needs but some diversity in the Habits of Preachers, some difference in the Ceremonies, or Ornaments of Churches, or of the Government thereof, to form a Sect. A simplo dissenting in the Liberty which every one allows himself of expounding according to his Fancy, the Mysteries that are above his reach, is sufficient to cause a Separation. The manner of explaining the subject of Predestination, and of Re●onciling Gods Grace with the Motions of the Will of Man, makes us look upon those who are of a different Opinion, as People who are in the high-way of Damnation, and with whom we must not entertain any Communion. Nor may they who have lived in Communion with the Church of Rome insult at this Division of the Protestants, and pretend that Union and Concord have continued amongst them without any Division: For although they all submit themselves in appearance to the Authority of one only Head, and that they look upon him as the Center, wherein all the Lines of their Society do meet and are re-united, nevertheless we are not ignorant how great the Number of their dissensions are, and how little the Union is amongst their Doctors: So that if the Fear of a superior Authority seems to retain them in one and the same Society, their Hatreds are but the more fermented within. They do not less condemn one another of heresy, and of being out of the way of Salvation. And the Examples of our Age have shown us, that when Opportunities have been presented of making their Aversions appear, how far they have carried it, being always desirous that their particular Opinions might prevail over all others. Therefore it is not any particular Interest, that I here endeavour to advance, but it is the general Interest of all Christian Societies; It is the Good, and the Union of all those who march under the Standard of the across. I design to re-unite together all the Christians of the East and West, Greeks and Romans, catholics and Protestants, and all the divers Branches whereinto these latter are subdivided. CHAP. II. The First Effect of this Division. Disquiet of Mind, and Trouble of Conscience. WEre there no other Evil in this Division, than the very Division itself, and that Deformity which it causes in Christian Societies; Were there no other Harm done by it, than the disfiguring the Face of Christianity, and the blemishing its Beauty that renders it so considerable, it would be so great a cause of Grief, as to oblige us to endeavour, with all our Power, to remedy so great a Mischief. But besides all this, this unhappy Division is very Fruitful, and produces infinite Evils, as much, or rather more pernicious than itself. 'Tis like the Viper, which by a strange self-dilaceration, makes a great Number of little Serpents come out of her, which instantly make their Teeth and Venom appear. There are some who set upon particular Persons, and others who cause great Disorders in Societies, both Secular and Ecclesiastical, as I undertake to make evident to every one. The first Effect of this Division is Disquiet and Torment of Mind, wherein They ordinarily plunge themselves, who are engaged in this Labe●inth of divers Opinions, about matters of Religion; and these Opinions do in time form the different Sects and Societies which divide all Christians. A T●●veller journeys with pleasure, so long as his way seems good and plain, and that he is assured it is the Right, that it lies direct, and finds it is not divided into other different Paths; but so soon as he perceives himself in a across Road, where he meets with several Tracks, without knowing which of them he should make choice of, 'tis impossible, but that being in this suspense, he must have a great unquietness and grief of Spirit. If all Christians perfectly agreed in Opinion, that Agreement would be a grand Means whereby we might advance with Pleasure towards our Happiness: But meeting with this great Diversity of Sentiments and Professions, wherein every one boasts of possessing the Truth, as by ●irthright, to the Exclusion of all others; we must needs be involved in great Perplexity. For to think that we can easily solve Doubts, by a careful and serious applying of our Minds to Meditation, and by the force of reasoning and discourse, is a Fallacy; for besides that every one hath cause of distrusting himself amid this great Diversity of Opinions; seeing that the clearest Wits, the most profound▪ Doctors, Men of the choicest Endowments, and such as have the greatest Piety, sweetness and moderation of Temper, are oftentimes observed to be separated and divided, the one from the other: I am assured, that many oft-times in these Applications, how Zealous soever, nay even after the most fervent Prayers, be overswayed by the Probability of the Arguments, which every Opinion hath produced in its own Favour. And I durst say, that when one has so soon determined in this Scrutiny, there may be foam reason to suspect so quick a Resolution: I am apt to fear that this may often respect other Interests, th●n those of the Glory of God, and our Salvation, which could so quickly make us bend to them. It many times happens that our Education, our Customs, our particular Advantages, and such other Considerations do easily turn the Scales. And that indeed which abuseth us herein, is, That these are slipped in so dexterously, and mixed in such a manner in our Disputations, that we cannot discover them, but by strong and frequent Reflections. But let us put the Case, that a Man who has an extraordinary Light by the knowledge of Tongues, and reading good Books, may wade through these Difficulties, and sow his Doubts among these Perplexities; What shall we say of so many common Persons, who have not had, nor even been in a Condition to have, all these profitable Helps, I mean, so necessary for the penetrating into these profound Mysteries, and carrying them through that Labyrinth? Is it because that Christian Religion is not proposed, but only to the Learned? Is it not as well addressed to the Ignorant, to Women, to Children, and to the poor unlearned peasants? Must we not rather say, That it is towards such that it turns its most favourable Aspect? That whilst the Doctors are disputing with great Earnestness together, about the Mysteries of the Kingdom of Heaven, the most simplo do forcibly take it by the Ardour of their Zeal. Therefore what can we point out more contrary to the Peace and Consolation of these good and simplo Souls, than this great Diversity of Opinions, of Sects, and of Religions? But if it should be objected, That for want of reading, and necessary Study to Search into the most sublime Mysteries of Religion, these ordinary People would be content with what is most plain and most clear in Christian Doctrine, which will suffice to inspire them with the Love of Virtue, and the fear of God; and will be capable to give them Peace of Conscience, and all inward Consolation necessary for them. I shall readily answer, that this is all I demand, and to which I endeavour to reduce all Christians in general. The Christian Religion is equally proposed to all, and in the Distribution of its Graces, it make; no Distinction between the Learned and the Ignorant: The High-towering Wit, and that which cr●●ps among the Vulgar; as the Remedies and Medicines which Nature offers us, work in the same manner upon Persons of all Conditions and Degrees. So that to be a Man, suffices to qualify us for laying claim to the Advantages which Grace presents to Us in the doctrine of the Gospel, and to lay hold of the Aids which it gives us, to make Us Partakers of it. But should it be likewise objected for the clearing this difficult Point, that those who have not the Means and Advantage of penetrating into these Secrets, by a deep Meditation, may consult the Learned to resolve them, in the choice which they should make of a good and sure Opinion: Who does not see, in the First place, that is not the way to draw them out of the Trouble, wherein they are, seeing▪ they do not address themselves, but to Men who are not Infallible, and who may be pre-possessed with Prejudices, and have their particular Interests; so that they shall be always in Doubt, whether or no the Advice which was given them, proceeded not from some other Principle than the Glory of God, and the Charity, and Desire of promoting the Salvation of Souls. Moreover, should this Address be made to some of those Doctors who follow different Opinions, under colour they are obliged to examine all things, and retain what is best: Every one will allege in his own Favour, all the most plausible Reasons and Considerations which he can, and many times those that are least valid, are most specious. After this, can a Man of mean Parts find out in himself Light enough, and discerning to carry him through those Difficulties, which make a Separation amongst Men of far greater Parts, and more refined Judgments than his Own. But last of all, what shall we say of the poor Labourer, or simplo Tradesman, who has ever been bread in a Country, where some one of these Sects prevails? We know, that such a Sect forces those of the Country perfectly to acquiesce in it: That it requires every one to submit, without any Contradiction, to all that it shall prescribe: That there are some Sects, who suffer not their Followers to enter into any Discussion of what they lay down to follow, and compel them to a blind Obedience. As for Example, what can a poor Soul do, who has been born in the midst of Italy or Spain, where Reigns a most severe Inquisition, or in the farthest Parts of Denmark, or Sweedland, where are none but Protestants, when he shall learn that there are other People elsewhere in great Numbers, who are called Christians, boasting themselves to have Truth in its greatest Purity, and doom all to Eternal Torments who are not of their Opinion? Is it not certain, that a poor Wretch in this condition, not being able to have any Commerce, nor Conference with those of whom he hath been told this, will have so much more Trouble in his Mind, by how much his Passion is greater that stirs up in him a Desire of his own Happiness? Which makes us see the Necessity of bringing together all Christians under one common Principle: And this Principle must contain Maxims, easy, Intelligible and Indisputable. In a Word, this Principle must be such, that it may produce Peace and inward Comfort, and guide all the Faithful, by the practise of Holiness, to the Enjoyment of an Immortal Crown. CHAP. III. The Second Effect of this Division. That it destroys the Study of Holiness▪ and especially the practise of Charity. THE Principal Design of the Gospel, and I dare say the only one, is to bring Men by the knowledge of its Mysteries, to the study of Virtue, and to conduct them by the practise of this Virtue, to the Enjoyment of Happiness and Glory. So that we may say, That the sacred Chain of our Salvation hath Three Links, to wit, the knowledge of Truths, the practise of Virtues, and the Possession of Happiness. And if this Salvation be compared to a Building, the Revelations of the Gospel may be said to be the Foundation and Basis of it, Celestial Glory is the Covering, and Virtue that which joins these Two extremes together, making us pass from the knowledge to the Possession of the Object known, where all our Felicity resides. So that whatever gives any Impediment to this knowledge, the same obstructs the Pro●ress of Virtue, and staggers the Hope of Felicity. The First receives no ●low, wherefore the Two others feel not the Impression. And this is seen in these lamentable Divisions, which not only cast us into Disquiet, as hath been said; but also in disturbing Mens knowledge, they hinder Holiness, and pervert the practise of Christian Virtues. The principal Part whereof, consists in the Piety and Zeal, which we bring to the Service of God. And the principal exercise of Piety consists in the Sacred Commerce, which the Faithful entertain with their God, by Prayer. So that whatsoever troubles our Prayer, the same brings a notable Prejudice to a Life of Holiness. If, as St. Peter teaches us[ 1 Pet. 3. 7.] the idle domestic Contentions, which arise from the want of Unity between Husband and Wife, are capable to interrupt our Prayers, and blast the Fruit of this saving Exercise; what shall we say then of the Contentions which divide the Christian Church into so many different Societies? How can we expect that our Christian Vows should u●i●● together, to ascend more readily to our common Father, whilst our Opinions, and consequently our Inclinations remain so contrary? One of the principal Means required for our right observing of Holiness, is the Repose and tranquillity of the Soul: Sweetness also and Moderation are necessary, which make us look upon things without any Prejudice, and the engagement of particular Interests. If then( as we have plainly shewed) this Division throws us into such Disquietness and Trouble, every one may judge how prejudicial it is to the Notions of true Piety. Is it not certain, that if we would employ in the Study of Piety and good Works, the Time which we allow ourselves for the examining of all those Questions which divide us; We should quickly make great Progress in the Way which leads to eternal Life? The Emperor Antoninus exhorted those who were desirous to advance in the practise of Moral Virtues, to desist from the reading of Books, chiefly such as treated of Philosophy, as being only a hindrance to their Design. If, said he, any should persuade thee to red, do thou immediately answer, I have no time to busy my Head about these things; I have a greater and more important Affair in hand, which requires a Man's whole Attendance. My Business is to tame my Passions, and to make myself every Day a more virtuous Man, and to discharge ●y principal Duties. May we not in like manner say, to these c●rious Wits, who give up themselves entirely to such ther●y Questions? This is not that whereunto ye were called, leave off all these Contentions; You lose the most precious thing in the World, which is your time. Rather study to become a true Christian, that is, to be Humble, fearing God, loving your Neighbour, preserving your Body in Purity, avoiding Evil, and continually endeavouring to edify those with whom you converse. If Holiness be no other thing than a precious Crown, composed of all Christian and Moral Virtues, I believe there is none but will grant me that the fairest Flower of that Crown is Charity towards our Neighbour, which St. Paul calls the Bond of Perfection, Col. 3. Now this Virtue consists in loving our Neighbour, as ourself; considering that he bears the Characters of the Image of God; that we enter both one and the other into the Communion of the same Society, and that we are called to be made Partakers together of one and the same Inheritance. This admirable Virtue is so excellent, that some, with good Reason, call it the Soul of Religion, the Fountain of all other Virtues; or to speak more properly, Virtue itself, which takes divers Names, according to the Diversity of the Subjects whereon it is exercised. It is called Piety, when it looks up towards Heaven, to pay Homage to its sovereign; we call it Charity, when inclining towards the Earth, it studies to do good to its Fellow Servants: In a word, it receives the Names of other Virtues, as of Temperance, of Modesty, of Humility, &c. when it is reflected back upon its self, by the Motions of that Legitimate Love, which it bears itself. Therefore if this Monster of Division be capable to destroy Charity, which establishes the Essence of Holiness, it is manifest, that nothing can be conceived more prejudicial to Virtue, than the Dis-union and Alienation of Mens Minds: And as Charity proposes nothing but Peace, Union, and Concord, for its Aim is straitly to tie the Knots of a Holy Amity, there can nothing be so diametrically Opposite to it as Division, which cutting all these Knots, and breaking these sacred Bonds, does divide all that which should be most united. To confirm this Truth; Let us make a Parallel of the Effects of this Charity, which St. Paul thus reckons up, 1 Cor. 13. with those which Division produces. Charity is of a patient Spirit, Division is Turbulent and Unquiet: Charity is Kind and Bountiful, Division only spreads Ha●red and Malice: Charity is not Envious, but Envy reigns 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 Fie●●e, Proud, and Insupportable; it inspires those who possess it with a Desire to abuse and oppress others, if it be possible, that they may raise up themselves, and rule without Comp●titor: 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 rejoices 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 Extravagancies. And to draw the last Line to this Parallel, God grant that as Charity never fails, but is maintained in the very Ruin 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 qui●kly 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 Atheism. IN all Divisions, which tear in pieces Kingdoms and Monarchies, each Side at the first does boast by their Manifestoes and Declarations, that they took not up Arms but for the public 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 allege in their Vindication, the Justice of their Cause, and Interest of their sovereign; 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 Seditious, do make themselves Masters of sovereign Authority. So is it ordinarily seen, that in the division of Opinions in Religion, every one protests, that no other Argument or Interest persuades 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 Atheism do slip in. 'Tis amid these Differences that we commonly see some new Religion thrust in itself 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 sprung up in the Church, that the Doctrine of Ma●om●t 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, t●an to be always in suspense about what they ought to believe. A● the great diversity of Medicines, which are prescribed to a Patient, do very often make him refuse all, thinking it better to re●●gn 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 kin● of negligence and natural sloth, that makes them apprehended 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 intens●ess of thought concerning it. These are like lazy Soul●iers, who suffer themselves to be killed, rather than they'l courageously take up their A●ms, and stand to their own Defence: Or those, who out of a d●sperate Fury, thrust a Dagger into their own Breasts, for f●ar, l●st their Enemy is pressing upon them to do it. There are others who dare not venture upon this trial, through the distrust the● have of themselves, and of their own Power: They do not feel themselves strong enough to sustain su●h a Weight, nor able to break through a●l those difficulty▪ which they mee● with. This obliges some blindly to follow the first that is pres●nted them, and su●fer themselves to be lead by those who pr●●end to have Skill herein; supposing they are in a goo● condition, if they put themselves under the conduct of their Leaders. And others stand Neuters, not daring to adhere to any Party, out of a distrust they have of all such as offer themselves to them; and this it is that causes Irreligion and Atheism. Yet are there some whose Fault is not neglect of Examining th●se different Questions, but the true Reason of it is, because they are not indeed capable of it. Such are all Peasants and mechanics, 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 Ways 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 across aright, may pass for very good Christians. Therefore, if, instead of puzzelling ourselves about so many Questions and Controversies, we would study to bring back the Christian Doctrine 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 Opinions begets a strange Prejudice in certain Spirits: For there are many who would make us believe, that Truth is so evident and perceiveable, by all where it is revealed, that it shines as the Sun, which dims the Light of all the other Stars. Wherefore they conclude, that if Christian Religion contains those Saving Truths which came from God, were brought down from Heaven to Earth, and attended with Glory and Miracles, it would immediately obscure with its splendour all seeming Truths, which strive to have a counterfeit Lustre to resemble it. When therefore they see that every one of these different Opinions upholds itself by such probable Reasons, that many are staggered at the consideration of them: They cannot be persuaded that this Gold is to be found in the Earth, because it doth not immediately discover to them its glittering Light. And as they cannot conceive that it is sit for them to remain one Moment in suspense for the separating of Truth from falsehood and error, they forsake both one and the other, to secure themselves from the Danger of being forced to a new Change: Those Persons would certainly refuse to take a Sum of Money,( if offered them,) out of a distrust▪ that they should not know the coins, and that they should not discern False Money from Good: Whence we may judge, how gr●at the Prejudice is, which this Division brings to Men's Salvation. An unhappy Design, that under the Pretence of an exact Search for the Truth, destroys the Principal Effect of Christian Religion, which is the Salvation and Comfort of Souls! CHAP. V. The Fourth Effect of Division. That it keeps back all those who are without, and breeds in them a Dislike of Christian Religion. The preaching of the Gospel, being as it were a public Proclamation, to invite Men to list themselves under the Ensigns of Jesus Christ: It is undeniable, that whatsoever obstructs this Holy Summons, is contrary to the intent and purpose of the Gospel, and troubles the establishment of the Eternal Reign of the Son of God; And this same is one of the principal effects of the Division of christians. Those who are without the bounds of Christianity, as▪ Turks, Jews, and Pagans may justly reproach us, with the want of a true understanding amongst ourselves. Resolve how to settle( will they say) your different Opinions, before you go about to persuade us to follow you. First unite yourselves sogether, and then we will consider whether or no we shall unite with you. And since Unity and Verity are inseparable; How, in this great Difference of your Opinions, shall we be assured that you will propound the Truth to us? And certainly there can be no greater Scandal to our Religion, in the Sight of those without, than this deplorable Division. The Sieur de la Boulaye[ Chap. 18.] In his Voyages to the Levant, saith, That the Turks perceiving this vicious Excess of Strife, and multitude of Divisions amongst Christians, have confirmed themselves, by this Means in the●r own way, and think God to be the Author of them. 'Tis by Reason of this, St Paul says[ Rom. 2.] That the Name of God is despised, because of us, among the Gentiles. And yet the ●ad Lives, and Extravagancies of particular Persons, do not bring so much Prejudice to Christian Religion, as the diversity of Opinions in its Doctrine. Of the First it may be said, That these are but the Faults of certain Persons, whose Profession is not answerable to their Religion: That that may be innocent, though they are criminal, who pretend to follow it. But when the Evil is in the Opinions; it may be thought that the Defect is in the Doctrine itself. So that they have some Reasons to offer their Objections against it, and to suspect the Truth of the whole. Therefore if it be the Purity of the Doctrine, rather than the Deportment of particular Persons, that must draw us to one Communion; without all question, that which results from this Doctrine, will make a greater Impression upon Mens Spirits, than that which only regards the Manners of some few Men. 'Tis generally observed that things are not maintained, but by the Aid of that which first contributed to their Production. The same Influences of the Heavens, which made those Seeds sprout up, that the Earth hath been entrusted with, serve likewise to raise the Plants to their Perfections. Therefore some ambitious and unsteady Brains have taken Occasion by the Division of Christians, to give Birth to a Sect, which hath utterly departed from the Fundamental Principles of Christianity; for it was by the Means of this Dis-union, that a new Religion hath been formed, and a false Prophet substituted in the Room of the Eternal Son of God, who alone inspired all the true Prophets. It is not to be wondered then( such Divisions continuing in the Church) if these poor mis-led Souls remain confirmed in their Opinions; and since that which first alienated them from us, still remains, the Aversion which they have to our Mysteries, remains likewise. So long as the Roman Armies were well united, that their Commanders held a perfect Understanding amongst themselves, and their Souldiers were kept in a true Obedience and Submission to their Orders, other Nations endeavoured to procure their Amity with great Eagerness; they esteemed it a Glory to enter into Alliance with this People, and many have made no Difficulty to receive their Yoke, to whose Dominion, they thought all others ought to submit: But so soon as scribblings happened between their Generals and Souldiers, and Revolts amongst the Subjects, other States despised their Alliance, and took up arms against them, plainly seeing that they were not Invincible, since they were subject to Division. Just so, our Dis-union makes us an Object of the Contempt and Aversion of all other People. After this, can we think it strange, that so many Exhortations, Sermons, and Writings, which have passed continually amongst Christians, should make so few real proselytes? In the Apostles Time, One Sermon alone converted many Thousands of Infidels to the Faith. At the End of St Peter's Sermon, Three thousand Souls, by Baptism ranged themselves under the Standard of the across.[ Act. 2.] It was also at that same time that all Christians dwelled together with one common Accord, and had ●ll but one Heart, and one Soul. Whereas at this present, we drive back by our Divisions those whom we invite by our Exhortations. But if it should be objected, That the Church makes now great Progress in the Indies; I dare say, with Pardon for my Opinion, That these poor People have not yet attained to the knowledge of our Divisions, and that if they should understand them, their Zeal would quickly wax could, and all these Conquests would be of no long continuance. When the Protestants first separated from the Communion of the Church of Rome, so long as they kept an Uniformity in their Opinions, they made marvelous Progress, the Union which was amongst them drew a great part of Europe to their Profession: But so soon as they divided themselves into several Branches, they have put a Stop to their Conquests, and had no further thought, than to maintain themselves, both those whom they have forsaken, and such as have forsaken them. And it is not only from the ill Example of this Division, that Strangers to the Faith are driven from it: But they are dis●ouraged by the very Intrigues and Stratagems of the Christians, who are so separated and divided among themselves. Their Division creates such Animosities one against the other, that they do their utmost endeavour, to hinder those who have an earnest desire to embrace Christianity, from entering into any other Christian Communion, but their own. The●e are others who go yet further, for they hold it as a true Maxim, That it is better for a Jew or Mahometan to persist in his old error, than to thrust himself into some of the Christian Societies, which they disapprove. So that as it is impossible for Iron equally drawn between two lodestones, to move either towards the one, or the other. So these different solicitations which Christians make to draw Infidels to them, leaves them in a Neutral State, not knowing which Side to take, nor to which they should determine their Judgments. CHAP. VI. The Fifth Effect of this Division. Trouble in Church and State. THe Evil of this Division is not limited only to particular Persons, but all Societies, as well Ecclesiastical, as Civil, have too great a feeling of it: For we daily see strange Tempests happen in both, which had no other cause for the forming of them, than this sad Dis-union. And has not the Church much reason to complain, that those who are called her Children should tear out her Bowels? That she can expect nothing but Death even from those to whom she hath given Life? Since they to whom she continually administers the Sacred Milk of her pure Doctrine, and of her wholesome Instructions, do give her so many grievous Wounds, as they form Sects in her: In multiplying, they dis-member Her, and each striving to draw her to their Side, at last nothing is seen to remain, but her mangled and broken Pieces. And what is more, these deplorable relics of the Church, have likewise been so miserable handled, that she is no longer to be known; insomuch that they might rather be taken for the Parts of some misshapen Monster, than for the Members of the Divine Spouse of Jesus Christ, washed in the Blood of her dear Lord, and clothed with the Sacred rob of his Righteousness. But that I may not be thought to aggravate these things, and raise them with an Hyperbole: Let us but consider the present Face of the Church; Is it not true, that we shall have much ado to meet any one of these Societies, which call themselves a Church, and attribute the Truth solely to themselves, where these ill Characters are not to be seen? First, a certain high conceited Opinion of the Principles they have embraced, which creates in them a blind persuasion, without examining it, and whereof not any solid Reason can be given. Birth, Education, Worldly Interests, and other Engagements of this Nature, together with a kind of Negligence and Fear of being accounted in●onstant, and unsettled, if they should turn to another Party▪ These things, I say, have ordinarily a greater Inf●uence for the Establishment of them in their Religion, th●n Reason and Conscience have: All which is followed by a certain Obsti●acy, not to call it Self-conceitedness, in maintaining their b●lief at any rate whatsoever. There are those who many times do hazard, on this Occasion, all that they hold dearest in the World, even to their very Lives; which passes in every One of these Societies, for an Exquisite Zeal, and an exemplary Devotion. Nor is there any one of these Sects, which has not a Catalogue of its ●onfessors, and that cannot produce its Roll of Martyrs. But how many are there of these Martyrs, who if they had been demanded to give a Reason of the Doctrine, for which they made so much constancy appear, would have been gravelled, and have little to answer, to the least Argument that might have been proposed to them? Many times fals● Opinions are maintained with as much heat, as the True. Also Illusions and Impostures do make as strong Impression upon our Spirits, as real Objects. And this obsti●nacy draws after it an extreme Aversion to all other Religions, and even to all other Christian Societies: It either accuses them of ●lindness, of Stupidity, or of Malice. 'Tis nothing else, say they, but Fleshly Interest, that seems a Foundation of their Doctrine: They reproach them, that their Opinions are altogether destructive to true Pie●y; that they hurry Men into Superstition and to Idolatry, or else to Libertinism or Atheism. And some ●●ere are, who are pointed o●t by others, as if they were f●ight●● Mon●●ers. ●● a word, any Protestation, or any Declaration, which they make, that it is the Doctrine they loathe, and not the Persons who take it up: That it is the error they detest, but that they have Charity and Compassion, for such as are mis-led, is enough with them: Which yet shall never make me believe, but that the precedent Qualities are accompanied with a great Animosity of Spirit, against those who are not of the same Opinion. For how can we sincerely love those, whom we look upon as Enemies to God, and Disciples of Satan, whose Lot and Portion is Hell, where they shall be made a Prey to the Devils? Are there not likewise very dreadful Examples, in what manner they have reciprocally treated one another, in those places where they are mingled together? The weak employ such Arms as are most convenient against their Adversaries, which are Injuries and Reproaches: The Powerful straight pass to Action; there is no Craft nor subtlety, no Violence nor Cruelty, which these People set not a work, utterly to exterminate such as follow a different Profession from theirs. The Roman catholic persecutes the Protestant, in those Places where he is strongest. The Protestant, he requites him where he has the Power and Authority in his own Hands. And amongst Protestants, those who are of different Opinions, are not treated more favourably. ☞ Heretofore the Christians complained much, that the Pagans would force them to Sacrifice to their gods, and quit their Religion.[ Tertul. Apolog. 28.] They grounded not their Complaint on any other Reason than this, that Religion, as they affirmed, ought to be an Act of a pure and free Mind. But now a days, Christians do the same thing towards Christians. We have seen times, where Tortures and the cruellest Punishments, have been used by Christians, for afflicting other Christians, and for no other cause, but their not being of the same Judgments and persuasions. And now after this, who can take it ill that I have no more represented the Church, as the Ship which the Son of God conveyeth safe amid the Storms wherewith she is continually battered, but to the lamentable Wrecks of a Vessel dashed in Pieces, not by the Rage and Fury of contrary Elements, but by the Negligence of those within her, and Misunderstanding of her Conductors This Evil is also very communicative; 'Tis like a Gangrene, which never stays in one place, but corrupts all the Neighbouring Parts: States, and all Bodies politic are very sensible of the Effects of this Division. We might say of this Evil, as of the ●●prosie described by Moses, that it not only infects Men, but the very Towns and Places where they dwell. I dare affirm, that of Thirty Wars, which have happened in Europe, within these Hundred and Fifty Years, Five and Twenty have had the Differences of Religion for the Occasions of them, or at least, that they have either been accompanied or followed by some Interests of Religion. If any would throw the Apple of Discord into a Nation, to trouble it, and raise Civil Wars at Home, to the End, that Foreigners might have an Opportunity of Attacking it; They need but use Means to cause some Differences to be moved about the Government of the Church; Find some Fault with th● Ornaments of the Altars; Cloath in a different manner those who are to Administer Divine Service; or introduce some Diversity in the Liturgy, and in the public Prayers. This will b● sufficient to disturb the Peace of a Nation, and absolutely turn it upside down. Examples of this are so fresh, and so dreadful amongst us, that I need not produce them to confirm what I lay before you. If we would favour the Rebellion of any Country, or back the Pretensions of some Usurper: 'Tis but publishing that the Reason why we take up Arms in their favour, is to give Liberty to weak and tender Conscienc●s, and to be Instrumental in giving poor distressed Chris●ians a Freedom of Praying to God Almighty, and of performing all the Exercises of their Devotion without Constraint. There is nothing impossible to be effected under this Specious Pretence: there is no manner of Excess and Viol●n●●, which on these Occasions they do not dress up in the Cloak of Piety and Z●al. Tantum R●ligio po●ui● suadere malorum. Moreover, there are no feuds to be compared to those which spring from the Hearts of Persons dissenting in Religion: And till these feuds cease, and an Union be made, we must never expect to see that the States of Christendom should well agree together, to resist the Common Enemies of their Profession, and put a full Stop to their Progress, who never prevailed but by means of our Divisions, nor advanced their Conquests but by help of our scribblings. If one only Place, as Candia, scituat● in an iceland, whose Inhabitonts were all Enemies to it? could b● capable to withstand, for so many Years, the whole Ottom●● Power; What would it do, if the Armies of all Christians were joined together to repress the Insolency of an Enemy, detesting so much the Name of a Christian? 'Tis now most visible that he had not been Victorious, but because we did not defend ourselves: He gained no Ground, but merely for want of our Opposition; and gave us no Wounds, but by those Gashes which we gave ourselves. If we would all stir by Agreement, for the Glory of our Common Master, and help to push forward what is already so successfully begun, for advancing the Standard of Christ: All those Advantages which we promise ourselves from the Victories we gain over our Fellow-brethren, are not comparable to those which would accrue to us by our Conquests of these braving Enemies. And let not those Christian Princes, whose Territories ly far distant from Constantinople, flatter themselves in their own Thoughts, with the Advantage of their situation; for should those Frontiers, which serve at present for a Bulwark to Christendom, have been once mastered by the Turks( as of late they seemed in danger to be) they might have forced a Passage into the Heart of the most remote Countries▪ I wish with all my Heart, that the Drums and Trumpets of these Infidels, may be a means to gather Us once more together, and be as a Signal to put us in mind of uniting ourselves quickly, and labouring altogether for our own Preservation. In the last Place, this Consideration may be added to the precedent ones, to make us see the Evil that this Division causes in States. Let us suppose that in a Kingdom, or any other Christian State, those who govern it, should perceive they have been mistaken in the Opinion which they have held; and that seeing they have not the Truth on their side, they are in danger of losing their Souls. I dare affirm, the Nature of this Division is such, that it would be very difficult, nay almost impossible to procure their own Salvation, and the Salvation of those who are under their Authority; the Interests of State are so mixed and woven with those of Religion; the Intrigues and Alliances, which are made with those of the same Communion, are so strong, that in going about to separate them, it would endanger a loss of all. As for Example, If a King, who is a Roman Catholi●k, should come to believe that the Foundations of his Religion are not sound, that( as the Protestants allege) they contain certain Principles that are prejudicial to the Salvation of Souls. Who does not conceive but that this Prince would meet with impregnable Difficulties in going about to set his Conscience at rest? Is it not certain that so soon as he should discover his Thoughts, ●is Subjects would be in Danger to rise up in Rebellion against Him? The whole Body of his State would endeavour to oppose his Designs, and his Allies be apt to forsake him, to side with that Party that should be against him? The same might be said of Protestant Princes. The Politicians, who oppose themselves to any Change or Innovation in Religion, of what Nature soever it be: Who look upon it as a flamme that must be quenched in the instant, would strive to render all the Endeavours of a Prince unprofitable, that should have any such Thoughts. Therefore by this it is evident, that it is the Ground and Interest of all Christian States, to endeavour the healing of these Divisions; as well for their own Subsistence and Preservation, as for the Safety and Quiet of the Consciences of those who Gove●n them. PAX REDUX OR THE Christian Reconciler. PART II. Of the Causes of this Division which is among Christians. CHAP. I. That the Frame and Temper of Men's Minds doth much co●tribute to this Evil. WHatsoever things pass through the Hands of Men, always savour of that Quality which is predominant in them; as Waters take their Tincture from the Channels through which they run; if the Channels be impure, the Waters quickly lose that Purity, which from the Fountain Head they derived. So Christian Doctrine, the same which was given us by the Son of God, and proposed to us by his Apostles, is most pure and most Holy: But it has been much abused by the ill Qualities of such as have handled it since those blessed Times: It hath passed through foul Hands, which have made it lose much of its Original Beauty. The Universal Passion, and that which chiefly reigns amongst Men, is Vanity and Pride; and that likewise is it, which has given the first Soil to Christian Doctrine. There have been some, who have thought it too plain and too course, for Wits higher than the common Level. Every one of those who have fancied themselves to have any degree of Light above others, have had a desire to cloath it after their own Mind. Many have believed they had a Right to interpose their Judgments in the most profound Mysteries; yea, some have been so raw and bold, as to add of their own Heads what they esteemed necessary to its Perfection: And this i● is, that has given a beginning to the great Diversity of Opinions, which are at this Day in religion. Hence has it come to pass, that some learned Doctors having m●●● the first Advance of their particular Opinions in Religion, Others having come afterwards( thinking no less of themselves than the former) have taken a Liberty of examining their tenants, and have further thought they were obliged to overthrow them, and establish others, by which Means they hoped to make themselves famous, in being the Authors of a new Opinion, and Founders of a Sect. The first carried by the same Motive, which at the Beginning had induced them to propose new Doctrines, were not willing to recant them; for it is not so much the persuasion of the Truth of what they have broached, that obliges Men to persist in it, as the Fear and shane of disowning that which they have once asserted, and that New-commers should be able to discover their Faults, and teach them any thing. So th●● every one standing up for their own Notions, and being unwilling to let themselves be run down, and vanquished: This impertinent Self-conceitedness, has laid the Foundation of these great Divisions. This Evil might in some Measure have been suffered, if Such had been contented to declare their Opinions, as the mere Products of human Wit: And if particular Persons keeping them within their own Breasts, had left others the Liberty of examining them, either to receive, or r●ject them, according to the judgement that they should make of them. But as when some thinking they want Credit to establish what they are desirous to put in Practise, have commonly Recourse to a superior Authority, whereby they procure that to pass in their Favour, which otherwise would not have been considered of: So all Parties contending in Matters of Religion, and not believing themselves sufficiently strengthened by their own Reasons and Authority, do presently declare it to be the Interest of God, and his Cause, that they defend; and every one of these particularly, protests that whosoever rejects what he delivers, rejects the heavenly Doctrine, throws down the Pillars of Christian Religion, walks out of the true Church, and exposes himself to Eternal Damnation. So that drawing thus straightly the Bonds which should engage Men's Consciencies in their Parties, they have occasioned particular Animosities, widened the Division, and rendered the Evil more incurable. For whither will not the Wit of Man carry him, when he shall be possessed with an Opinion, that whatsoever he does, tends to the Glory of God, and the Salvation of his own Soul? There are Two different sorts of Spirits, to whom the Doctrine of the Gospel is proposed; the First are ●old and Active, the Second Timorous and always very Distrustful of themselves: The former easily undertaking to establish new Opinions, and to give Beginning to Division; the latter contributed not a little to the fomenting and increasing of it, through their Timorousness and Facility, not daring to depart from what their Predecessors have prescribed them. And as in Seditions, the Forward and Busy Spirits are they which raise the Tumults, and stir up others, while the Rabble being prepared by some artificial and plausible Declaration, finish the Disorder by the Liberty which they give themselves, and is allowed them by the grand Mutineers: So it is in Religion; for the ordinary People being naturally Ignorant, cannot hit upon the right way, but by chance; it must be their great good Fortune, or to say better, a divine Conduct which must guide them to it, and not any Choice or Search of their own. And yet the most inferior sort of People are they that are fiercest and most eager in maintaining the Religion which they blindly follow, and whereof t●● for the most part have but little knowledge and Understanding. Tertullian complains, in his Apology, That the Pagans condemned the doctrine of the Christians, which they were ignorant of: And how many Christians are there now a days, who condemn the Opinions of other Christians, without knowing them? 'Tis therefore from this popular and blind Passion, that the Grand Leaders, and politic Heads of Factions, serve themselves to strengthen their Sides, advance their Designs, and take away all Means of Reconciliation between Party and Party. Now these Heads of Sects, and all those, who following their Principles, pretend to have a Share in their Glory, do play another Game, to attain more easily to their Ends; which is this, They strive many times to engage the Politicians in their Cause, making them believe that their Doctrine is the most proper to hold the common People in Subjection, and in Obedience to their superiors; that it prevents all manner of Insurrections, Seditions and Rebellions. In effect, I believe there is scarce any Sect of Christians, which does not boast to have this Advantage above others; they tax all those who oppose their tenants with building upon such Foundations as are only fit to bring Distur●ance upon States, and to alienate the Affections of Subjects from their Princes; at least they affirm, That others have Principles which do not press home enough this Article, Of the Obedience which is due to Magistrates. 'Tis well known what the Roman catholics say of the Doctrine of the Protestants on this Subject: 'Tis also well enough known on the other side, how the Protestants reproach them, by reason of the Power which they seem to give to a Foreign Nation to conquer such as deny Obedience to the Pope's Authority. Whence it comes to pass, that according to the Face which the Politicians set on these things, they favour those whom they suppose do contribute most by their Doctrine, to the Peace and Quiet of States, which is their sovereign Good. Likewise when a Religion is once established in any State, it is the Prudence and Care of those who govern, that makes them strive to prevent any Change thereof, ●y reason of the great Disorders which may arise from it. Therefore those Doctors who have no other Aim, than that of maintaining the Opinions which they have established or embraced, do their utmost Endeavour to bring into Disgrace, with the Magistrates of their Country, all of different tenants from theirs. They make them believe that all who are not of the same Mind with them, go about to undermine the Foundations of Religion, that they might substitute another in its Room: Thus by their subtlety they arm the Secular Power, against those who would promote Doctrines perchance more 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 diversely 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 on, which should be established for the right settling 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 Mens Judgments? How many Persons, without ever having examined 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 knowledge? 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? 'Tis 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 expressed so much Heat about a thing which merited it not. Every one knows how many Disputes the subject of Grace has caused amongst the Roman catholics. 'Tis well known with what ardour the Defenders of an Irrespective Science, which they attributed to God, have maintained their Doctrine against those who established an Absolute Decree. This was that which 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 comes a new Doctor, who hath caused the memoirs of Grace to be Printed, and 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 A●gustin, 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 exterior 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! 'Tis sufficient therefore, that in these Matters, we have always before our Eyes, that which may advance the Glory of God, and edify 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 judge most Expedient, according to the Circumstances of the Place, Times, Dispositions of Men's Spirits, and such like. They should only take heed of Introducing in these things some practise, 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 create a Respect to the Exercise: and Others think that the Meanness of the Place takes off the Thoughts of the Faithful from Material and Carnal Things, to lift them upward to Those which are celestial and Divine. Some love music, and the Sound of Melodious Instruments in Divine Service; and Others object, that it disturbs the Mind, and carries away the Devotion which should be fixed in those Holy Places. Some are of Opinion that the Riches of the Clergy, their Train, and outward Pomp, gains them the Veneration of the People, who are apt otherwise to Despise them: Others judge that the Poverty and Simplicity of the Ministers of the Church, better accords with the Genius of the Gospel, and produce more saving Effects in the Minds of Men, than all Worldly Splendour. It is in these King 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. 'TIS a generally received Opinion amongst all Christians, that it is from God alone that we must have the Articles of our Faith, and the Rule of our Actions. They agree also in this, that it is in His Word, contained in the Old and New Testament, that these two things are comprised; and that it is from thence, as from Two Fountains, that they must be conveyed 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, themselves do confirm this Truth. For they have never undertaken to decide any Point of Religion, but by the Holy Scriptures; They have concluded that 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 merely human, 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, they are all this while but human Sentiments, which ought to be examined before they be received. They affirm that they were but particular Men, who have proposed their Opinions in such Assemblies; that many times in these Occasions, 'tis the Credit, Readiness of Wit, and Eloquence, or some force of Argument more Specious than Solid, which makes their 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, may be subject to Defects, and to the errors of the Members whereof they are composed. Lastly, That the very Diversity or Difference which is sometimes found in the Decisions made by them, justifies enough their Opinion, and makes us see that all these Decisions are subject to trial. Others who are of a different sense, maintain that without the Decisions of the Councils, we should have but an imperfect Rule of our Belief. That the Holy Scriptures do 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 sense, in a fashion more authentic, than when she is Represented, and as it were United in these Solemn Assemblies. They are persuaded, that when such an Assembly is lawfully gathered, it does of Right enjoy an Infallibility, equal to that of the Holy Scripture, and 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 sovereign Rule of all Holiness. The latter also pretend, that although they pled in favour of the Authority and Infallibility of the Church, they find Argument enough in the Scriptures for maintaining their Doctrine, and confounding of error. 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 on. It may be, we may draw Rules and Directions enough from thence, so that we should 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 as●ended 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 may conceive, I from the Council of Nice, and thou from that of Arminum or Rimini; Let us, b●th 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 thereof, 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 settled, that Men must be consulted and followed, concerning Arti●les of Faith, we give them by little and little an authority, which appertains only to Him, who is Truth itself. The Consequence of which is, That we become in a Condition of acquies●ing blindly on whatsoever the C●prichio's of Men can invent in Ma 〈…〉 of Religion. Ev●ry one believes himself to have as much Ri●ht herein, as his Companion; Every one endeavours to m●ke his p 〈…〉 Op●●ions p●s● for Essential Truths; Every one cond 〈…〉 as He 〈…〉 an● as People out of the Way of S 〈…〉 ion, ●ll those who do not submit themselves absolutely to their Rule: In brief, every one maintains, that there is no true Church, but that which re●eives the Opinions, which he has prom 〈…〉, to whom alone bei 〈…〉 the Right of Governing all that which concerns Religion. And although many make a difficulty of attributing Infallibility 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, nor more proper to induce its Professors to virtue, 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 error, its Doctrine was also most simplo and most Naked: It was free from all those subtle Questions, which some caused to be started up in the succeeding Ages. It was not subjected to the burdensome Observation of so many Ceremonies, which are as strange Habits and Ornaments, wherewith it has been since clothed. There are found amongst us two sorts of Persons, which have much contributed to this Evil. The First are those subtle Spirits, who besides their own natural Wit, are still more refined in the Schools of the Philosophers: The Second are such as are pleased at some Show and Appearance, who have not yet been able to quit the Inclinations, which the World has inspired them with, for these outward things, and who cannot forbear having some Esteem for the Pomp of the Jewish and Pagan Ceremonies. The First Sort have thought that Christian Religion would be much more considered, if it should contain many Mysteries, which were obscure and difficult to comprehend; Judging, that as Plainness causes Contempt, Obscurity would gain it Respect and Veneration. They have formed Difficulties upon all the Points of Religion, to exercise their Wits on; And to show their Skill and Learning, which they bring with them from the Schools, they have caused Doubts to arise from the Things which are most easy and dear. In a word, they have changed the Christian School, into a School of Branglings and Disputes: Which heretofore caused a certain Person to say, That the Philosophers had been the Patriarch● of the heretics. The other Spirits, who are for having some show in Religion, fancy, that if the Christian Church, were but reduced into the Simplicity which it had in its first Rise, it would have but a Few Followers. They see Men naturally do love that which pleases the Senses, and which conveys Devotion into the Heart, by the Eyes and Ears. It is from this Notion, that all these different Ceremonies are crept in, which we see practised among Christians. They have retained Jewdaism, nay more, they have brought in such Paganism, as they have deemed most proper, to imprint, by outward Objects, some inward Motives to Devotion and Zeal. Th●y have Imagined that they could with Profit, make use of those Things, which the others abused. They have supposed, that that was the way to sanctify the profane Vessels of the Egyptians, and bring back that to its true Use, which nourished the Pagan Superstition. In the mean time, how specious soever the Reasons and Pretences are, which one, and the other allege in their own Favour; These are they, who have given the first Stroke to the Peace and Union of the Church. For if at first, they had religiously kept themselves to the Small Number of Rules, which the Gospel prescribes us, they had never separated into so many Sects, as have been formed, concerning such Questions as the Curiosity of Men has caused to be raised. Jesus Christ tells us, that his Yoke is easy to bear. He invites All, even to the very little Children, to believe in Him; which he would not have done, if the Faith had certainly brought with it all those abstruse Rules and Mysteries, which are proposed to us now. The Holy Scriptures do present but very few Doctrines, in comparison of the Exhortations to Virtue, which are there made us. And the Gospel▪ is not given us, but that we should believe Jesus to be the messiah, and that in believing it, we may have Life through his Name; Joh. 20. To be Lawfully Baptized, It is sufficient to believe from the Heart, that Jesus Christ is the Son of God, Acts 8. Saint Paul reduces all his Preaching to this only Point; That Jesus Christ is the messiah, foretold by the Prophets, that he was to be Crucified, and Rise again from the Dead, Acts 17. The same reports, That the Extent of his Knowledge is to know Jesus Christ, and Him Crucified. The Epistle to the Hebrews, requires not more of him that would approach near to God, than the Knowledge of two Things; That there is One God; And that he is the Rewarder of those who seek after Him. And St James makes Pure Religion, and Blameless before God, to consist in Visiting the Widow and Fatherless in their Afflictions; and in keeping themselves from being defiled by this World. As if they would have said, That the Principal Design of Religion is, to bend all ones Study to Sanctity, to Purity, and to Charity. The Creed of the Apostles, contains whatsoever is Essential in the Rules of Christian Religion, And what that teaches us is sufficient for the Consolation of our Souls, and to induce us to a Holy Life. Let us but examine all the Apologies of the first Christians, written on purpose to discover their opinions 〈…〉 ligion: They justify all that which I assert: They comp 〈…〉 but a very few Articles of Faith, as concerning the Existence of God, the Incarnation of our Lord, his Birth, Life, Death and Resurrection. Hence it is that they have defended themselves from the Accusations which were brought against them; That they ●ave resisted the strongest Temptations, and sustained with Courage the most violent Persecutions. If they had continued in that Course, and had not consulted the Schools of Plato and Aristo●●, concerning the Rules of Religion, there had been no Change made; then ●ad there been no Separation in Christianity. If the Wi● of Man had not been Ambitious to mix his own, with the Divine Oracles, the Church would have still been in its Innocency, and in its Purity: such are all these New Opinions, which being destitute of the Evidence of Truth, have separated Mens Spirits, and caused this Unhappy Division. And as to this matter of Ceremonies, and Outward Show of the Church; If they had considered them as simplo Ornaments, which are nothing of the Essence of Religion; If they had not multiplied them to so vast a Number; And if herein, they had kept up themselves to the Simplicity of their practise in the Primitive Church: They had had no occasion for any Contests concerning these Things, and every one might have easily found wherewithal to be satisfied. But since they have without Measure, increased the Number of Ceremonies; so that they have not l●ft Christians the Liberty of making the least Step in Religion, without upholding it by some Ceremony: They have put things to a trial; Every one has pretended to have a Right to sp●●k his sense thereof, which has made many to separate, and given occasion of Divi●on. CHAP. V. That many ●o make us● of Religion, to serve their particular Inter 〈…〉 s. and the Advantages of a Temporal Life. THE 〈…〉 rei●ns i● So●iety, is, That a right 〈…〉 been made between the Solid and Tru● 〈…〉 which have no Foundation, but in the ●ma 〈…〉 We too often prefer a Worldly Interest be 〈…〉 of the ●oul, and the Hopes of that which i 〈…〉. come. S●m●times also after a most wicked and dete●●ble m 〈…〉 er, there are th●se who make Religion, and an Appearance o● Dev 〈…〉 serve for th● obtaining or preserving some temporal and Transitory ●ood. Insomuch, that as it is from this parti●●lar Interest, which Contentions do ordinarily a●ise; It must not be thought strange, if being mixed in Religion, it causes Separation and Division there. Religion is but the specious Pretext which these People make use of, for advancing their Affairs, and establishing their Fortunes in the World. 'Tis no more to them than an Accessary to attain to their Principal, which is their aggrandizing and making themselves Powerful. And since it is not the Glory of God which they propose to themselves in Religion, we must not wonder, if God permits Discord to ruin a Design, the Motives whereof are so Vile and so Shameful. When a Religion is once established in a State, the most do not examine whether or no it be well founded in its Rules; and whether it contribute to the S●lvation of all, or no. Every one consults whether or no the Profession which is made thereof, may be accommodated to the posture of his own Affairs, and to the subsistence of his Family. The most principal Persons of the State think they ought to maintain it against all others, at what Price soever. They think, that if they should leave to Private Men a Liberty of Examining it, there would happen a great deal of Trouble by the Contradiction of those who might oppose it. So that it is not at all any Pious Motive, which incites them to maintain that Religion which bears the Sway, but an Interest merely politic and Worldly. It is not the Advancement of God's Glory, and Defence of the Truth, which they propose to themselves: 'Tis their own Advancement, which they endeavour to manage by the Rules of human Prudence; and this Prudence ordinarily suggests to them, not to exercise any but an outward Devotion, for the Attaining of their En●s. Whence it comes to pass that God, cursing this Conduct, permits, in despite of all their Prudence, some Bold Spirits to arise up amongst them, who freely discover their Opinions; daringly publish the Defects of that Religion, which bears so much Sway, make themselves Heads of Factions, and sow Divisions, not only in Religion, but likewise in the State. I leave it to those who have but the least insight into the History of our Times, to make Proof of this Truth, by Examples known to every one. The Interests of private Persons do not work with less power on their Spirits, than the Interests of a State busy the politicians who govern it: And their Passions likewise do not contribute less to these Disorders and Divisions in matters of Religion. How many are there, who coming to establish themselves in a Country, where divers Religions are tolerated, do presently question which of these Religions they ought to follow; whereupon they consult this kind of Prudence, which obliges them to find out that Profession, which is the probablest to turn best to account. If there be any great Man in the State, and they expect some Support or Protection from Him; they take special care not to throw themselves into any Communion which their Protector shall not approve of. They particularly incline to engage themselves in the Religion of the Prince, whom they are more afraid of offending, than their own Consciences. Others there are likewise, who although they see one of these Communions less considerable in the State than the other is, by reason of its Weakness and small Number of Followers, will not yet forbear to list themselves there, merely for some Carnal Interest: 'Tis very often Ambition, and the desire of Rule, which carries them thither; they hope to acquire more Reputation, in having some eminent Employment in a simplo Barge, than if they were thrust amongst ordinary Seamen in a great Fleet. They make a large Preamble to th●se of their Party, telling them a fine Story how they are disinteressed, and dis●ngaged of all things that may receive a Temptation, and might make them hope for any Advantage in the World. They declare that they have preferred a Religion abandoned and persecuted, before one wherein they might have had sufficient Profits and Advancements; and if the● obtain not speedily what they aimed at, they let them know that they are powerfully solicited to forsake them, and that their falling off will cause a considerable Rent amongst them. These People draw false Conclusions from their false Principles, as if Ambition and Self-interest did not many times work by occult Ways, and under false Pretences; and as though Men traveled not sometimes to a Vain Glory by back Ways, and to advance their Affairs in the World, under the M●sk of Zeal and Devotion; and these are chiefly such as make the greatest Noise in their Society: These are they who are the most Zealous in Appearance: They who declaim most highly against such as do not approve of their Party: Lastly, These are they, who contribute most of all to Division; to strengthen, in favour of it, a Body whereof they would make themselves Masters; So that in the choice of a Religion, Men do ordinarily take that which is clear contrary to the Precept of Jesus Christ. They do not, above all things, seek the Kingdom of God, and the Righteousness thereof: But they seek every other thing before that which is most important. We should not only prefer God's Interest and Glory before our Temporal Advantages, but we ought not to desire those very Advantages, but for the Glory of God, and our own Salvation; and leave the whole Disposal thereof to the Providence of Him, who takes particular Care of the least Creatures. These People on the contrary are very inquisitive to know in what way of Worship they may live most commodiously with all their Family; afterwards they inform themselves, and seek about on all sides, by what Means soever to widen their Consciences, that so they may gratify, without Trouble or Remorse, the Pashon which rules them. After that, Judge if these Men( so disposed) are not in a Condition, blindly to follow those, to whom they have joined themselves: If they who move not, but by such ill Principles, are not capable of being made Subject to whatsoever shall be desired of them, to advance their own Society, and ruin others. Hence it is that all those dangerous Prejudices do arise, which are in Religion, like a thick Cloud, that obscures the Understanding. This it is, that hinders us from discovering the Truth, and from working by the Motives of a sincere Charity. After once a particular interest hath taken place in our Spirits, it excludes all others from thence. It cannot suffer any Concurrent; and, if we be sometimes obliged to take in any other Interests, it is but upon Condition, that they shall be subject to that which was first seated in our Hearts and Affections. PAX REDUX OR THE Christian Reconciler. PART III. Of the proper Means to Re-unite all Christians into one sole Communion. CHAP. I. Of the ill means which has been made use of hitherto for putting a Remedy to the Evil of this Division. AFter having considered the Nature of this Evil, whereof we have undertaken the Cure; After having made known the Extent, the Depth, and the Consequences; found out the Causes, and traced them up to their very Source; Order directs us to come to the Remedies which are requisite to the curing thereof. But before we propose them, it will not be at all from the Purpose, to say something of Those which hitherto have been Unprofitably employed therein. And I do not wonder that we could never yet see any Success of whatsoever has been done, for stoping the course of so great Disorder. Men ●●ve always built upon this wrong Foundation, that this Evil 〈…〉 s of itself incurable, and that therefore they could only study how they might stop the course of its most pernicious Symptoms. They have believed it was but like going about to save a Sick Persons Life, that was given over by the Physicians. They ●●v●r thought of a Means of reducing all the Societies of Christians into One. They have imagined that the Difference of their opinions was too Great, and concerning Matters too Impor 〈…〉 t ever to bring it about, that all the Ends should be made to ●e●t together. They have fancie● that the Alienation of Mens ●i●ds was too Inveterate, the Prejudices too many, and the In●erests too different and too deeply rooted, reasonably to hope, ●●at either One, or other, would make the first Advance towards ●●ch an Agreement. Insomuch that Every one has supposed it was enough for him to strengthen himself in his Opinions, and t● establish them by good Reas●ns, and to weaken those which ●●e opposite to them, that they may draw to their Sides, such as shoul● rej●ct them. It is on this Foundation, that all those have hitherto worked, to whom God has bestowed any great Talents, and who have had any Name in Divinity. All these Disputes, Conferences, and Volumes of Controversies are not employed, but to this End, namely▪ To maintain the Doctrine, which they have emb●a●ed, and to induce others to the receiving of it. But in this, all th●s● Great Inconveniences have never been considered; That those very same who writ, and who dispute with so much Heat and subtlety, are many times a● much biased as others, and their P●ssions are as Violen●●s t●●se in vulgar Persons; That oft times they allege on both ●ides very Specious Reasons, and such as cause new Difficulties to arise, of which they cannot easily clear themselves; That all Private Persons have not the Time, and Conveniences requisite, to be able to red over these kind of Writings, and hear th●se Disputes; That of those likewise who are in a Condition to apply themselves hereto, there are but few who bring not some Strong conceits in Favour of those Opinions, which they have followed before. Insomuch that on these Occasions, we see but few, who give not all the Applause to the Doctors of their Communion, and esteem not the Others, but as confuted and baffled Teachers. So as I dare boldly say, that all these Writings, and all these Disputes, being far off from producing any good Effects, shall but cause the Minds of Men to be more wedded to their Opinions, and remove them further off from any Sincere Reconciliation. Let us say then with St▪ Augustine, Epist. 122. That this Evil has more need of Tears, and Lamenting, than of large Writings and great volumes. And many times the Discourses which have been used for obliging the vanquished to follow another Profession, have served but still more to animate the Parties, and fortify them in their Separation. Therefore many seeing the small Success of this Remedy, which has been endeavoured, have judged that they ought to change their Method, and work the Cure after another way. For effecting of which, they have distinguished between such Societies of Christians, whom they have believed to have gross and dangerous Opinions; and others whom they supposed not to lie in so great error. As to the first, they have given them over as Sick Persons, in so deplorable▪ a Condition, that their Disease is stronger than all Remedies: But they have made some Steps towards the Assistance of the latter; They have offered them a Hand of Reconciliation, and made them hope to meet together, in certain Terms and Expressions, whereon they should agree. This is it, that all those have endeavoured, who have hitherto applied themselves to the Re-uniting of the catholics, and Protestants. This is the way which they have followed, who would have agreed the Luth●rans with the Calvinists, and These again with the Arminians, and Others who are gone out of their Communion. And yet after a World of Trouble, and Writings composed on this Subject, these Designs have proved abortive, and these Essays unprofitable. For not to say any thing of the Distinction which they make between pernicious Doctrines, and those which are not so,( which is only contrived by their own Sentiments, and whereby they are already pre-engaged.) Is it not true,( as I have observed in the Preface,) that they are particular Interests that have slipped in, and diverted the Blessing of God, from a Design, where another End was pursued, than that of his Glory? As also that they have rather endeavoured herein to lull a●●eep, and give some kind of present Ease to this Evil, than to Cure it perfectly by any effectual Remedy. There has been made a certain Mixture of Doctrines, and a Composition of Things which can never be Incorporated together; whereas they ought to have laboured to purify Christian Religion, and separate it from that Mixture of all Strange things, and bring it back to its first Simplicity. Indeed they have failed herein, for want of looking up to the Fountain-Head of this Evil, to discover what first made this Separation among Christians, of what Communion soever they be. We ought therefore, since it is so, to find out a Means how to propound to all Christians in general, something wherewith to satisfy them in the Overt●res which shall be made them, and cause them all to understand the Interest which they have to Re-unite themselves into▪ one and the same Principle. In short, Some there are who have fancied, that Councils, and General Assemblies might put a good Period to this Evil, by their Authority, and great Learning; but many times Interests and prejudicate Opinions reign as well in these Assemblies, as amongst the particular Persons which compose them. For we ordinarily see, that these kind of Companies make Mens Spirits more obstinate in their first Sentiments, and cause a less Disposition in them to an Agreement. We see besides, that these same Assemblies are very seldom formed, but under the Authority of one of the ●●cts of Christians, and that whatsoever is proposed therein, is to fortify them the more against others, and to fix them more and more in their first Opinions. This is that which has caused many absolutely to reject all Assemblies of this Kind, and has been the Ground of that common Saying, that Every General Council begets a War. Therefore for the Right Management of this Design, all Christians generally should agree together upon all things which regard their common Good; they should all work upon the same Principle; and if they convene any Assembly for the attaining to so good an End, no Christian Society should be suffered to prevail by its Authority, and Power over the rest: But all should have the▪ Liberty of proposing their Opinions, to be afterwards determined by that which shall be for the Common Good. CHAP. II. The First Means. To lay aside all Prejudices against Others, and to throw off all Particular Interests, that so nothing may be proposed by us, but the Glory of God, and the Salvation of Souls. WE have already shown, that there is nothing ruins more the Peace of the Church, than the Interest of Particular Persons. That the greatest Obstruction to this Re-union, is our Prejudice against other Societies, which in time strengtheners our preconceived Opinions. Therefore what we should do out of hand for the Successful carrying on of this good Design, is, to cast off all particular Interests, and all these Prejudices; I mean, not t● own any, but the true and lawful Interests, that all of us may meet in one Point, which is that of the Glory of God, our own Salvation, and the Good of those with whom we desire to be rejoined. And it is farther requisite, to lay aside all those Prepossessions of Spirit, which may render us less inclinable to those Propositions of Peace, that may be offered us. And I am persuaded, that were we free from such Pre-engagements and Prejudices, we should favourably harken to all Overtures of Reconciliation which should be made us. As for the Lawful Interests which I speak of, and are sit to be proposed in this Affair, they are such as have no Regard to any Imaginary Good, but are Real, Solid, and Essential to Man. Also this same Good is never separated from the Interests of the Glory of God, and the Establishment of Truth. I exclude therefore out of the Rank of Right Motives, which should guide us in the Search of the True Christianity: First of all, whatsoever has relation to the Advantages and Commodities of the present Life. I put into this Number those which respect Honours, Riches, Pleasures, and whatsoever is the Object of any Carnal Desire. And hither I also refer whatsoever contributes to the satisfaction of our inordinate Passions, where they revolt from the Obedience which they owe to Reason. I am certain that this Principle will and approved by every one: There is no Man who will not confess that things so different can never be matched together. All will agree in this General T●●sis, that, As there is no Union betwixt Light and Darkness, so we cannot join the strict Holiness of the C●●les●i●l Doctrine, with the Impure Liberty of our Passions. But there often slip in certain particular ●nterests, the which being more Secret, and such as pass more dex●●rously under the Favour of some Specious Pretence, ●re not yet less prejudicial to the Peace of the Church. Such is 〈…〉 derate and▪ Turbulent Zeal in Men, which because it seems exempt from those other gr●ss Interests, of which we have b●en speaking, they appear as though they h●d only ●iety for their▪ Rule and Measure in all their Motions. 'Tis ●o●●he most pa●● observed, that this Zeal is nothing but a m●●r Obst●n●●y and Self-con●●itedness, which can never dep●rt from that which it hath on●● received. This Interest, which ordinarily arise▪ either from Ignorance, from an Inveterate Custom, or from some o●●er such Motive, engages us so mu●h the more ●n Division, by how much it is ●ov●red with the Appearan●● of Devotion. And I am persuaded▪ that many of those who 〈…〉 Part, if they consider i● with themselves, will conf●ss that 〈…〉 upon a Stri●g, which though sa●●l, yet is not at all ●●●●ss Intelligible. To th●se app●●ent Interests, I join thos● of some particular Persons▪ who ●●ing willi●● to 〈◇〉 for sworn Enemie● of In●onstancy, and Levity, persevere in the Profes●●on which they have followed from their Infancy. They call it R●shness and Inadv●●t 〈…〉 ●o ●●part so 〈…〉 from those Ten●ts in Religion, which they first embraced▪ and they hold, that before they ●a● do it, they must be fully convi●●ed of the falseness thereof, and the Evident Peril which they 〈…〉 r by ret●ining them. Wherefore so long as they sinned any Appearance, or Probability, they cannot believe it stands with their Prudence to abandon them. I have known some of these, who have been so strongly pre-possessed with this Opinion, that they could not forbear showing a less Esteem of such as had embraced their Sentiments, than of those who had still persisted in the contrary Party. To these specious Interests I must yet add one more, and that is a Disposition of Spirit, which we find many to have, who being entred into a Communion, believe it would be a Shameful Thing, should it be said of them, that they have examined their Religion too Late. They imagine, that should they confess they have continued in an error to th●se Years, and that they had never in all this time perceived the weakness of their former Profession, People would take all the rest to be want of Discretion, Irreligion, and Impiety. To flatter themselves herein, they endeavour to make some kind of Superficial Consideration, which they have made of the Rules of their Sect, pass for an exact and profound Search into the Reasons of their Belief. After which, they maintain it with Confidence, as not at all doubting, but that they are in the right Way. There are some Others, who are directly Opposite to those, of whom I have now been speaking: These are such as are Inconstant, and bid Defiance to whatsoever they have formerly believed; who imagine that all new Opinions, which are proposed to them, are far better than those wherein they have been brought up. They are like those of whom an Ancient says, that out of Fear, they make all their Prudence consist in following every other council, but their own. So these timorous Spirits in religion, embrace the first Opinions which are propounded to them, and p●●fer always new Doctrines, above those which were received before. We should therefore check▪ all th●se bad Inclinations, which Nature, Edu●ation, Age, Ignorance, and Example may give us: For whilst we 〈◇〉 to any one of these Voi●es, we shall be but in an ill Condition to entertain the Propositions of an Agreement. All these Propositions will at the first Instant appear Suspicious to us, and at last we shall reject them absolutely. After this, to do well, we must cast away from us all th●se unhappy Prejudices against others, and High conceits of our own Opinions, which cause almost all the Disorders that ordinarily happen in the Church. These are so many Clouds which darken the Understanding, and hinder Men from seeing distinctly the Objects, upon which they should make their judgement. They are painted Glasses, which represent to us all we look on, the clear contrary way, as dyed with 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 Pre-possessions 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 not without any Prejudice look upon the Foundations of Religion, which all they who are called Christians do generally acknowledge, 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 judgement 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 Magnifience 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 extoling the knowledge and Talents of their Doctors; the Sanctity; Austerity and Mortifications of their Votaries, the Zeal of their Martyrs, and other exterior 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 errors of dangerour Consequence. Such are those who believe that their Doctrine is to be preferred 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 judgement of their Doctrine; seeing the Friends of each of them are pre-possessed 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 enterprise, 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 Means. That we should not have for our Direction, more than One known and general approved Rule, for all Christians to walk by. WHen we say, that for the attaining to a perfect Re-union, we must be free from all obstinate Prejudices; I mean not thereby, the establishing of an Indifference, and leaving Mens minds in a suspense, without knowing what to resolve on. 'Tis 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 expressly 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 acknowledge, that there is an Unwritten Word, which is of as much Authority, as that which is the Writings of the Prophets and Apostles. All do not pretend that we must be guided by that, which the Holy Ghost shall di●●a●e, 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 H●r●ened to, and that we must Obey him without any R●st●iction. 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 C●ristians may s●curely receive it: It may very well be joined 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 denied to entertain it, as being an Extract and Compendium of the Gospel. And, if that had been well practised, which the Council of Chalcedon enjoined, of not adding any other Doctrine to this symbol, 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 now only to do with Christians, who all aclowledge 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, how tending soever to our Salvation. At the present, me-thinks, for the working with Success towards a good Re-union, 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 Maxim, Things which agree in a Third, agree also together. If therefore we all receive the Word of God, as our sovereign Rule; might we not probably hope, that we may be Re-united in other things, which are but dependences on that; especially, if after we have cast away from us all our ●a●●ons, and prejudicate Opinions, we bring only with us a true Zeal, and an ardent Charity? Moreover, being persuaded that the Doctrine contained in these Holy Scriptures is Divine, that it is True, that it is Infallible, and that it is perfectly Holy, we shall without doubt conclude, that it is our sovereign Rule: That it prescribes to us what we should All believe, and receive for our Salvation. And as this Word expressly forbids us to Add, Diminish, or Alter any thing in the Doctrine which it lays open to us, we should look upon all other Doctrines received in any other Society of Christians, as very Suspicious: We should not receive them, till after a careful Examination of them, and upon Sure Conditions, how Specious soever the Pretences were, under which they would make them to pass to us. Although they should give them to us merely as Explications, Illustrations, and Consequences drawn from this Word: We should however look upon them, but as Essays of Man's Wit, whose Infirmity appears in all his Actions. All his Meditations, his Application, his Reasoning, his Humility, his Prayers, and his Fastings, cannot hinder, but that there will remain still great Weaknesses of ●●esh, which will render him liable to Contempt and error. There is none but God only who is able to declare to Us the things which are of God; because there is none but God who knows God; as an Excellent Author of our times has very well expressed. Wh●t Men say of Him, is but Babbling; Whatsoever they bring thither of their own, is but weak and doubtful. D● di●inis, ●tiam vera dicere, ●●ri●ulosum est. we must go to the very Truth itself, and ascend up to the Fountain-Head. We must suspect all the Waters which have not passed through this Channel, although they appear never so Excellent. Oh! that we had but made known, with a little Diligence amongst Christians, the Value of this important Principle, as we have sown the Seeds of Division; that we had avoided unprofit●bl● Q●●s●●ons and Disp 〈…〉; and had made Christian Religion easy and i 〈…〉 e, as carefully as particular Doctors have taken upon them the 〈…〉 of Exp●unding the Scripture; Every one ●iving it the S●●e w●i●h his G 〈…〉, or rather his Capricious Fan●y, o●●nter●st sugge●ted to him: Every one having drawn the Cons●quence● from i●, which most favour his In●linations: Nay, and without s●i●king there, every one has endeavoured to give to th●se Consequences an Authority equal to that of the original, from whence he pretends to have drawn them. In t●is very manner have we 〈…〉 n Disputes and Con●●ntions arise, also heresies, Schisms, Divisions, and different Communions. Every Society ●as made his particular Confession, which they pretend o 〈…〉 t to be of as great Authority, as the very Creed of the apostles themselves. And thus, as this practise has strengthened itself in the Church, after the same rate also ●●s Division been strengthened and augmented. It is therefore absolutely necessary for the establishing a good Peace in the Church, to reject all▪ Inventions of Men, and not to l●nd an Ear, but to God only, speaking in his Word. It is thus, that the great Persons have practised, who lived in the most pure Age of the Church. They have ever consigned their Minds to the Holy Scriptures, as to the only Foundation of our Faith, and of our Salvation. CHAP. IV. The Third Means. Rightly to distinguish between the Doctrines, which the Holy Scriptures propose to be believed by True Christians; and what Regards only the Outward Government of the Church, and its Ceremonies. THis Sacred Word, which we have said is the only Foundation of the Churches Subsistence, and of the Union of its Members, offers three Sorts of Things to be learnt by us. It declares, First, what we are to believe, for the Peace of our Consciences, and for obtaining Salvation, and Eternal Life. It teaches us n●xt, what relates to the Government of the Church, in the Exercise of its Discipline, and in the outward practise of its Ceremonies. And Lastly, it gives us saving Precepts, which serve for the Direction of our Lives, and Manners; Not only to be the outward Guide of our Actions, and of our Words: But also of our Affections, Inclinations, and most secret Motions of our Souls. This Distinction being well established, and all its M 〈…〉 s truly considered: We sh●ll find that in the right Man 〈…〉 ment hereof, there will be no o●casion of quarreling, unless it be about the Rules proposed to our Faith, For as to what concerns the Precepts of Virtue, they are so clearly laid open in the Holy Scriptures, that in them there can be no ground for Controver●●e. All Christians know, that God will be most highly loved and adored. All agree, that we must honour Father and Mother, according to the Commandment of God. All accord in this Point, that the Law of God 〈…〉 d● Murder, Adultery, Lying, &c. All aclowledge that th●se Laws are not merely established to Rule the outward Form of Men in Society; but that they oblige us to comform the most secret Thoughts and Inclination● of our Hearts, to the Purity and Sanctity which they command. After this we need not any other Rule, than that abridgement of the Law, which the Son of God ●as reduced to these two admirable Precepts; To love God with all our Affe●●ions; and our Neighbour as ourselves. The Observation which might be made from hence, would Rule, as every one may perceive, all our Actions; Insomu●h that no Person could desire any thing more for the living Holily, and Justly. I know very well that there have been certain Doctors formerly amongst Christians, who by their Interpretations have gone aside from the strict observation of th●se Laws: But they have not only wanted the Approbation of others, as well of their own Communion▪ as Strangers: but also they themselves have always made Profe●s●on of ac●ui●s 〈…〉, as others, in these Sacred and In●iolable Rules. Th●y did not pretend to weaken them by th●ir Interpre 〈…〉 jons; t 〈…〉 only 〈…〉 th'd Men's Cons●ien●●▪ with a favour●●le S 〈…〉, which they give to the Cir●●mstan●es of parti●●lar ●ctio●. Behold 〈◇〉 one of the principal Articles of ●aith; N●y, I ●a●e 〈◇〉 ●●e m●st Important, and wherein consists the very 〈…〉 ●ive no Cause of Di●i●●on. A●●o the Rul●● 〈…〉 for the G●v●rnment of the 〈…〉 to its Dis 〈…〉 line, and ●o itis 〈…〉: ' Ti● 〈…〉 thin 〈…〉 ●ave so oft●● 〈…〉 Dis 〈…〉 and 〈…〉 of Separation and Divi 〈…〉. If the 〈…〉 punctually prescribed, and ord●r●● 〈…〉 to ●● done in t●is Matter; we should be ob 〈…〉 to observe them: And we should ●●ve reason to 〈…〉 our selve● from th●s●, who did depart▪ from th●●. But seeing that 〈◇〉 Sacred Word is ●ontented to give ●●, for this purp 〈…〉 General Precepts: For Saint 〈…〉 tells us, that T●●s● thi●g●●●st be ●●ne with Ord●● and Decency. Liberty is given without doubt to Christians, to dispose ●● th●se, according as they shall thi●k con 〈…〉, having regard ●● the circumstances of Pl●●es, of Times, and of Persons, in keeping always within the Bounds of Decency, and Order. For, besides, that the Scripture has thus declared itself hereupon: The Nature of the Thing seems palpably to led us to the same. There is no Body, who does not put a great difference between that which is Essential to ● thing, and that which is merely Accidental. All aclowledge, it is on the preservation of the First, that the subsistence of its Subject does absolutely depend; that it can be very well maintained without the Second, and that also more conveniently. Likewise that we should act quiter otherwise for the First, than we should for the Other. So, to preserve Health, or to recover it, though we strictly observe the Diet which is absolutely requisite, we can freely and without prejudice, change the Relishes and Tinctures, which we give to the Food, and to the Medicines. This being once well settled, every one sees how unreasonable a thing it would be, to separate about the occasion of any Difference, which might happen in Outward Matters, and Accidentals to Religion. Should there be any Schism in the Church concerning the Order which is to be amongst its Governours? Must this Holy Union be broken, because some would have the Church be governed by Bishops, and others would have an Equality amongst its Pastors? Must we, because of some diversity in the Habits of those who offi●iate in the Church, break the Knot which should t●e all Christians together? Is it just that for the Ornaments of the Temples, the Postures wherein private Persons should be, during the Acts of Dev●tion, and other such Ceremonies, the Peace of the Church should be ruin●d, and the Unity of its Members? Has not the P 〈…〉 e Church made it well appear, that there was no s●●h 〈◇〉 of S●ruple, when it freely c●anged the Practi●e, according as t●● Times and Occasions required it? Did not T●rtul●ian, one of its principal Doctors, teach us, that the Rule of 〈◇〉 ●ontin●ing ●●rm and constant, other things which regard ●●e Dis●ipline, do s●metimes suffer alterations and Changes? Were the Temples always s●t out in this Magnificen●e, which they are in at present among▪ christians▪ Were Fastings always after the s●me manner obs 〈…〉 Were the Garments of Ministers of the Church always i 〈…〉 e same mode? Have they at all Times, and in all Places re●eived the Holy Eucharist after the same fashion, as to their outward Gestures? Has there not always been great Diversity in the practise of these things, and can we not still be able to suffer it, without being forced ●o Separate and Dis-member the Church, as we do at this present time? I confess that in certain Ceremonies, some things may fall out to be practis●d, which would directly oppose to the Fundamental Points of Religion. But it would be easy to give a Remedy to this Evil, following the Order which I shall propose. We should in this case, look back to the very Precept it se●●, upon which we should all agree together▪ For if we all accord in what concerns the Doctrine, we shall find no great difficulty to accord, or at le●st to maintain a charitable ●udgment in the Use of the Ceremony. If we were once but well Re-united together, in the opinions which we should have of the Doctrine, I am assured, that we should ●ear with one another, in things which are not of that imp●rtance. If we joined in the M●in Essential Matters, the Accessories would not ea●●ly ●●parate ●s. Behold then, how this happy means of Peace must be ordered It is by establishing immediately, with great ●are, the ●ounds which are to be give● to these two things; That is, First, that a right Distinction and made between what serves for the outward conduct of the 〈…〉 jons of true Believers, and the Ess●nce and internal Concern of a good Christian: Next, that we labour and seek out by all the wa●s imaginable, how we may be Re-u●ited in what respects the ●●sen●e of Christianity. But for that which respects the outward Government, and the Ceremonies of the Church, 〈…〉 should be give● to the particular S 〈…〉 i●s ●● C 〈…〉 ans. Herein regard must be had to the differenc● of Pl●●e 〈…〉 es, where they dwell, which often 〈…〉 te ●●●e dis 〈…〉 of Government, than to another. Also their should 〈…〉 d the diversity of their politic Government, which m●● imprint s●me stamps of its Character upon that of the Ch●●ch. ●●stly, We should likewise have in consideration, what th●se So●ie●i● may have practised hitherto, with s 〈…〉 ss in this r●s 〈…〉 lea●e them the e●tire disposal thereof, after having 〈…〉 to th●m what shall be judged more profitable and more commodious for them. This Diversity must not alter the Peace of the Church. It is not just, that agreeing together in the essential Points, we should break the Bonds of our Amity, for things which are not essential. How many Brothers are there, who although they be of different Employments, yet for all this leave not off their living together as Brothers, and making up one and the same Family. I would therefore have an accommodation made herein, according to the Customs and Practices of the Places in which they live. That in all parts, where they should Inhabit and sojourned, they might be subject to the Community of Christians, which should be there established, without Condemning or Blaming other Customs. That we should rather believe charitably, that every one has followed herein the Order which has been supposed to be most convenient, and most requisite to Salvation; seeing that still the Principle which is comprehended in few Articles, continues firm. Thus St Paul was accustomend to do, 1 Cor. 10. 33. Endeavouring to please, and accommodate all matters, without seeking after particular Conveniences, but only the Salvation of many. And when he saw any who would be Contentious in these things, He only answered them thus, 1 Cor. 11. 16. We have no such Custom. Showing that it argues a Contentious Spirit, and an Enemy to the Peace of the Church, to be unwilling to follow Order and Custom in things of this Nature. We should always fix here, That we ought not, barely upon account of human Institutions, to separate one from another, seeing we break with those, who embrace the same Doctrine which we do, clearly taught us in the Word of God, under pretence that they have not the same practise with us in the outward part of Religion. CHAP. V. The Fourth means. To distinguish between that which the Scripture proposes to us to believe, as Doctrine of Salvation: that which it delivers to us, as Histories of things which have happened: and that which it reports to us, as Predictions of Things to come. 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 M●steries of Religion, which ought to be believed, for setting the Consci●n●e at rest, ● procuring its Salvation; Se●ondly, the Historical Narra●ions which ●he 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 Ac●omplishm●nt. This being concluded, we should generally receive 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 ma●ter of Contention, mu●h l●ss of Division. As for Example, the Historical Relations of the Holy Scriptures are such, that all Christians generally receive them, as Certain and Indubitable; and if there be any diversity of Opinions upon any di●●iculties of Chronology; That should not cause a Sep●ration in the Church; The Opinions may be left to the Liberty o● particular Persons, to follow therein, what they shall judge most probable. I say the same of Interpretations that 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 overthrows 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 Interpretation● are but so many attempts of Mans Wit, which may ●ail: Insomuch that we should leave to every one the liberty of examining them, to receive them afterwards, or reject them without Prejudice to Salvation, and without breaking the Union, which is had with those of contrary Opinions. As to what concerns future Predic●ions, neither ought These to be the subject of any Division. It may suffice, we are all in general persuaded, that whatsoever has been foretold, in the Holy Scriptures, shall have its Accomplishment, notwithstanding all the Obstacles which interfere. 'Tis 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 hi●ders not from advancing our Thoughts higher, s●●rching into the sense of the prophesy, and 〈…〉 king our Conjectures of the times of its Execution. We should in this give Liberty to certain particular Persons, especially when th●se kinds of Medit●tions may contribute to the Consolation of true Believers, and to ex●i●e them more to San●●ity. It is in this, I make that happiness consist, which 〈◇〉 ●ook of the Apo●●lyps● attributes to those who re●●s it car●f●●l▪ and under 〈…〉 d it▪ 〈◇〉 he who would apply himself to t●is Study, must not do it, b●t with great ●rec●utions. Here it is, th●● mu●h S●●i●●ness m●s● be o 〈…〉 and pri●cipally not the least sti●●ing be made, ●ut from a principle of deep Humility. He must on ●●l occasions distrust himself, but more in this, then ●●y other. ●●r although th●se Ora●les be not conceived in Ambiguous T 〈…〉, as th●se of the P●gans were: Yet are they propos●d in Obscure and Dark Expressions; They are such ●idden Mysteries, and so profound, that they can scarcely be fathomed. When Predictions are accomplished, they change their Nature, and become Histories easy to and 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 espied some Light, they may utter their Thought with modesty; and should ●ather propose it as a Conjuncture, t●an as a certain doctrine. For truly there is nothing so dangerous, nor so prejudi●ial to the Peace of the Church, as the desire of 〈…〉 g pass our S 〈…〉 upon Things foretold, for con 〈…〉 t Truth●. The●e needs but a forced Opinion of these Proph 〈…〉 s, to stir up a whole N●tion to tumult, to disturb the P 〈…〉 of States, a●d ruin t●e Uni●y which should be amongst Ch 〈…〉. The E●amples of this, are as well known, as ●hey are 〈…〉 ul t● Consid●●. Th●re 〈…〉 ht some kind of P●ra●lel b● mad● between this P 〈…〉 n, and ●●ose dangerous ob●●inate Opinions, whereof we ●ave already made mention, and which must be entir●ly cast a 〈…〉, to attain to a perfect ●ntelligence in Chri●●ianity. CHAP. VI. Fifth Advice. Touching the Myst●ries of christian R●l●gion, which 〈◇〉 must believe, as being R●vea 〈…〉 in the ●oly Scriptures, and concerning the Distinction which must be made of them. AFter ●●ving consi●●red 〈…〉, of what the Word of Go● t●●ches us, to●●hi●g 〈◇〉 〈◇〉, C●remonies, and outward order of the Church, as also the ●istori●●●nd Prophe●ies which it co●●ains; After 〈◇〉 shown tha● in all these things 〈…〉 re should be no matter of C 〈…〉 ion among christians: I have nothing left to examine, but what conc 〈…〉 the R●les com●r●hending the Holy My 〈…〉 of Ch●ist●●ni●●, w●●●h believers should own and receive f●r th●●r salvation. A●● b 〈…〉 s● i● is a most important Matter, it m●st be cl 〈…〉 ly op 〈…〉 d, and ●xpl●ined, to r●move whatsoever might ●iv● any o 〈…〉 n of Cont●ntion, and procure herein, as well as in the rest, a 〈…〉 liation of a●l 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 acknowledge therein also others, less important, which might be let alone, as where some Error may s●ip in; Yet this may be done without prejudicing our Salvation, the Peace of Consci●nces, and tranquillity of the Church. But what I cannot approve of in this, is the Appli●ation which these Doctors make of this Distinction, to their Cause. They commonly ●all, concerning this matter, into the same Faults which have been observed; Namely, their prejudi●●te opinions, and particular Interests, which for the most part bare sway in the Jud●ment, which they make of what is Fund●m●ntal, and what is not. So that they would obli●e all, who ente● into their Communion, to acqui●sce in human Doct●ines, as if they were so many Fundamental Ponits. They oblige M●n also to reject the Do●trines which agree not with theirs, as if they tended to overthrow the Foundations of religion, although they may not b● so prejudicial, as they would make them believe. For who has Authority of fixing that which is Fundam●n●al, and distinguishing it from that which is not? If it were l●ft to the disposition of M●n, ●v●ry Soci●ty would do th●rein according to th●ir prejudicate Opinions, which they have been posses●●d with, formerly admitt●d. Whence it is therefore th●t we should take the Foundation of this distinction from none but from the Mouth of God Himself, speaking to Us in his Holy Word▪ true i● is, we find not any passage in the Holy Scriptures, t 〈…〉 in formal Terms, which are the Fundamental Doc●●ine●, to distinguish them from Others. But the Nature of the 〈…〉 g tells us, we may establish this distinction, by the very Word of God. ●or if all Christians receive as unquestionab●● T 〈…〉, ●ll th●t which has b●●n revealed to Us in the Word of God: If 〈…〉 y all a●●nowledg that it would be an unpardon 〈…〉 C 〈…〉, ●ut ●o call i● Doubt any of these Sa●red Oracles:( seeing it w●●ld be to susp●ct Him of Fa●shood who is Truth it s●lf.) Th●y must by coos●qu●●ce own, that whatsoever is clearly proposed to Us i● th● Word ●f God, and is also received by a General consent, is a Fundamental Point of Christianity. They must acqui●sce in this Doctrine, a● b●ing immediately issued out from God, or else utterly renou●ce Christianity. Whereas if there be Doctrines which have not been so ●l●arly rev●aled to us, th●y give occasion to the Doctors, to interpose their Judgments, and give . And to the Faithful, and other things of the like Nature: I maintain, that althou●h the Learned M●n ●hould say never so many Excellent thin●● concerning these M●tters, and what they say might be approv●d,( as b●ing judged reasonable) they must not nevertheless be made 〈◇〉 ●●ss, a● of equal Authority with the Truths which are clearl● r 〈…〉 d ●o us in God's Word. They ought indeed to be receiv●d, 〈…〉 in su●h Manner, as that we should be all ready to quit, and 〈…〉 un●e them, in case any one should make us see s●me error 〈…〉 in; Otherwise it is but to make way for Division: Sin●e every Doctor will m●ke his p●rti●ular Opinions to pas● for so many Fund●mental Truths; and will reject all others, as errors which utterly overthrow Salvation. The Adverse Parties will not be l●ss Z●alous in maintaining their contrary Opinions, which will be followed by a lamentable separation and Division. Here it is that we should value the Prec●pt of Saint Paul, 1 Thes. 5. Pro●e all things, and hold f●st that w●ich 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 Chris●ian Religion, which is J●sus Christ; That Man might build upon i● Gold, Sil●●r, precious Stones, Wood, H●y, or Stubble; but that every Mans W●rk s 〈…〉 be made mani●●st; f●r it shall be tried by Fire, which will con 〈…〉 the ●vil Works, although 〈◇〉 Workers may be pr●s●rved. L●t us in the n●xt place hear what the Exc●●lent Author of that Treatise of ●●e ●mit●tion of Christ s●ys, What will i● av●il th●e, . This Distinction being settled, the r●a●y way will be op●n to us▪ by which 〈◇〉 may a 〈…〉 n to a perfect Re-union of a●l christians, in one Conf●ssi●n of F●i●h. In the fi●st place, I suppose that we must have a strong F 〈…〉, h 〈…〉 su 〈…〉 〈◇〉 〈…〉 ti●ular Interests, which h●ve no re〈…〉 but to 〈…〉; That we must for some ti●● have ●●st a 〈…〉 opinions, which are so many 〈◇〉 and H 〈…〉 After this, I require that we should adhere without varying, to the certain and infa●lible Rule, which is the Voice of God, speaking to us i● hi● Word: That according to this Word, we bear on● with the other in t●e ●ivers practise of its Ecclesiastical Discipline, and 〈◇〉 di●●●rent us● of its Ceremonies. That we should not look upon t●●s● outw●●d things, but as accidentals to Religion, a●d whi●● o●●ht not to b●●st●blis●●d, but according to the gen●●al Rul● o● O●der and D 〈…〉 ncy. I n 〈…〉 Truth 〈◇〉 the Sacred Hist 〈…〉, 〈…〉, of declaring their Opinion▪ up●n t●● Di 〈…〉, which ●re therein m●t with, to follow wi●hou● c 〈…〉, that 〈◇〉 which shall be judged most reasonable; T 〈…〉 we re●d not th● Pro 〈…〉 es and Predictions 〈…〉 d i● the H 〈…〉 S●●iptures, b●t with ●umility, without deter●ini●●●●y thin●, as by Authori●●, 〈◇〉 their sense, and 〈◇〉 Tim●● of 〈◇〉 A 〈…〉 m●nt; Th●● w● carefully distin●uish b 〈…〉 〈◇〉 D 〈…〉 es, so ●l●arly 〈…〉 d in the Word ●f God, tha● all C●ris 〈…〉 ●re o●li●●d ●o re●●ive them: And those which h 〈…〉 n●●d, for 〈…〉 ir enli 〈…〉 king, of the ●abour and 〈◇〉 of 〈◇〉, to 〈◇〉 them; That we admit not of any o●her, 〈◇〉 ●●st f●r ●undamentals, and unvari●ble: And t●●t as ●o the o●h●●s, we may dispen●e with our receiving them, wit 〈…〉 pr 〈…〉 to our Sal 〈…〉▪ 〈◇〉 ●ot to depend, but on t●e 〈◇〉; Or, if we do r 〈…〉 i've them, it should be but as 〈◇〉 O 〈…〉 s, which we judge most probable, which never 〈…〉 ss 〈◇〉 ready to forsake, so so●n as we shall know them n●● to 〈◇〉 well ●round●d. Lastly, I undert●●e that all this may be done, without distur●ing the P 〈…〉 e and Uni●y▪ which w● should entertain with t●ose, who 〈…〉 e ●i 〈…〉 nt Opinions upon th●se Qu●stions, on condition t 〈…〉 which we 〈…〉 which may 〈…〉, but 〈…〉, as thos● which ar● iss 〈…〉 God, without any mixture of human Infirmity. A●●er 〈◇〉, I b●li●ve there is no body, who doe● not judge that, b 〈…〉 so w●ll 〈…〉 head a●l christians 〈…〉 rally shall liv● in a P 〈…〉 t Un●●y, which is the Mark w●●reto we should a● aim. And to justify, that what I here lay down, is not without Foundation; that we may attain to Salvation in Christianity, without engaging in the Labyrinth of all th●se knotty Questions of the Schools; Suppose it should so happen, that some Christian might be driven by a Tempest into the Country, about the Straits of Mag●llan, o● any other Parts, where the Inhabitants never heard speak of our Mysteries. F 〈…〉 her, I would not have this Christian know any but the first and most plain Rudiments of Christian Religion, contained in his 'greed. I suppose him only to be perswade● of these Truths: That there is One God, who hath ●rea●●d the Heaven and the Earth: That he requires of us P●r●ect Holiness: That we have viol●ted h●s Ordinances, which has r●ndred us unworthy of his Mercies: That neverthel●ss and has invited us still to Repentance, and to Salvation: That He has s●nt for this Purpose Him, whom He Himself calls His Son: That this Son dyed for our Sins: That He is risen again for our Justification: That He ascended into Heaven and th●re mak●s Intercession for us: And that if so be we are but fully persuaded of these Truths, and will carefully study Piety towards God, and Charity towards our Neig●●ours, we sh●ll obtain Et●rnal Happiness. I suppose that this Man t●aches these things to this Savage Nation, and that these People, who hitherto had been ignorant of all these Truths, are taken with their ●eauty, and afterwards fully convinced of them, and will thereto comform their Lives: I ask if these People might not truly b● called Christians, and whether or no they were not in the ready way to S●lvation? For my part, I ●●nnot ma●● any di●●iculty to believe it, and passing ●●rther on, I shall say, that I should esteem them happier, if they continued in these P 〈…〉, than if we should come to over-c●arge them with all these Critical Questions, with which we are ordinarily entertain●d. Jo●n Moqu●t, in the Third Book of his Travels, relates a History which confirms this Truth. A poor Christian Woman being a Slave in one of the Principal Families of Morecco, taught the Christian Religion to the Master of the House's Daught●r; The Slave, without doubt, was not abl● to give her any, but the most General Principl●s, according to the capacity of a Person of that Sex, and of tha● Condition; Neverth●less this Noble Maid, n●w born to the Faith, was so thoroughly convinced of these Christian Truths, that she quickly suffered Martyrdom for the de●●nce of them, and that ●●o with an heroic Virtue. T●●refor● as I acknowledge but on● sole way, which God offers to ●ll M●n, for th●ir attaining Sa 〈…〉 on: So I conclude, that all 〈◇〉 who sh●ll h●ld ●ast to th●s●●●incipl●s, so pl●in, and so f●w in Numb●●, and li●e agre●●bl●●o th●m, will undoubtedly obtain S 〈…〉 a●d ●ife. CHAP. VII. What Ways must be followed, to ●●cilitate the execution of t●●s D●si●n. AS 〈◇〉 not e●ou●h for t●e ●uring a Dis●●se, to be informed of the R●m●dy which is prop●● for it, but we must also 〈◇〉 it● Us●, to apply it t● purpose, and with success: So it is not su 〈…〉 that we know what will be a Saving Me●ns to Re 〈…〉 a●l C●ristians in one Conf 〈…〉 on 〈◇〉: but we must Ex 〈…〉 〈◇〉 t●is Means must 〈◇〉 〈◇〉 〈◇〉 produce itis E●●ect; 〈…〉 f●und in the Pra 〈…〉 〈◇〉 t 〈…〉 rt the Ex●●ution th●r●of. 〈…〉 of many, who are 〈…〉 would be almost im 〈…〉 〈…〉 to so happy a Work. 〈…〉, of Opinions, which are 〈◇〉 there; 〈…〉 and Sta●●s; T●● the 〈…〉, and as man● o 〈…〉 and , 〈…〉 R●pub 〈…〉, R●nk of t●in●●, whi●● are more to be desired . To which I may in the first place say, That if there should be no other End proposed herein, than this, of Labouring for the Glory of God, and the Peace of his Church, it might be hoped that he would second with his Grace, so laudable a Design. It is to attend his Work, it is to establish his Reign in the World, it is to build up his House. What? will he refuse the Succours of his Grace, to those who shall have no other aim, but his proper Interests? Therefore when we shall meet with Difficu●ties, which we cannot Remedy upon the sudden, we should not for that be discouraged, b●t expect from the goodness of God, the Success of so Pious an enterprise. It must not be thought strange, if at present God has left Christians as destitute of the Graces, which he showered down in the first times of Christianity. His Spirit is not to be found among Tempests, and amid Whirlwinds: How should it be among Christians, divided into so many Sects, and animated with the Spirit of Division, which reigns by Passion and Violence? So soon as Charity is awakened, we shall then labour for the Common Peace: That Spirit which was communicated to the first Disciples, who were met together with One Accord, in One Place, will Inspire us in such manner, that this great Design will go forward beyond all our Hopes. In the mean time, seeing that God does not forbid us the endeavouring to make his Glory shine, with this small Stock of Prudence, which we have received from his Grace. I suppose we might happily proceed after this order in our Design. It would be necessary, with all speed to cause to be dispersed, Writings of this Tenor, in divers Languages, and sand them into all Places, where there shall be any Christians, of what Profession soever they be. This would serve to undeceive an infinite number of pre-possessed Spirits, and make them hope for the Success of an enterprise, which hitherto has been supposed impossible to finish. This would waken in divers places many Private Persons, who would have an Inclination to Peace, and on whom God had poured his Grace, proper for contributing to so good an End. I am assured that they would be ravished to have so favourable an Occasion of working for the common Good of Christendom. They would cer●ainly be astonished at the Consideration, that they should have been so long time without making a Discovery of this Business, and without taking it by its true Measures. They would bless God for having opened so fair a Port, to enter into so great a Calm, after so many Tempests. They would suitably qualify themselves, for the attaining to so desirable an End. They would labour with all their Industry, to bring thither those of their Communion; and altogether would strive to suspend for a while their Judgments in particular Articles, until by common Consent all That should be regulated, which was requisite to so happy a Design. Besides the writings which should b● employed to this end; Familiar Conversations, and particular Discourses would much contribute thereunto. It is thus that we might Do, and that we ought mutually to lend our Assistance, for the clearing of these matters. We ought always to have in Prospect, the Glory of God, and the Peace of his Church; and this should be our principal Business. There is not any thing, which oftener puts a stop to the Execution of our greatest Designs, than the want of frequent unmasking, and laying them open. For the well-ordering of them, this must be often attemped, and all the difficulties by little and little removed, which shall Occur therein. We are all generally more Curious to entertain ourselves in converse about any other thing, rather than that which is most Necessary. The Subjects most ordinarily fallen upon, in those Companies which are esteemed to be the most regular, are full of Vanity, if not Sinful. news of what passes in the World; Affairs of State; Explication of some difficult passages of the ancient Authors; Some questions of the mathematics, or of physics, and things of this nature, are the ordinary Entertainment of these famous Companies, which we so much admire. If any one should propose such a Subject as this, which I treat of; either it is Coldly received, or passed over Lightly, to go to some other, which may give more pleasant Relish to the Company, and be better accommodated to the humours of the Age. And yet what more worthy Subject is there of our Conversations, than that which regards the geveral Good of all Christians? Let us bless the happy moment, wherein we have been brought to the Discovery of this Generous Design, and contribute our Endeavour towards its good success; if we can let ourselves be vanquished by this Exhortation! Moreover it would be convenient, that all Those who have found themselves persuaded of the Truth and Advantage of this Proposition, should employ their greatest Care in advancing the Execution of it. If in traffic, Men expose themselves to so many Perils, to transport their Commodities from one Country to another, in hopes of some small profit; Shall we sit still without communicating the most precious Treasure, and greatest Advantage which can arrive to Society? It is not here to be feared, that the number of those who shall be Sharers in this good, will diminish the Portion of any particular Person: On the contrary, the increase of this Number, will augment the Satisfaction and Joy of those, who make a part thereof: As those that follow arms, rejoice to see their Side grow stronger, and at the same time conceive thereat both Hopes and Joy. For, if we act in this Affair, but for the glory of God, the good of his Church, and our own Salvation, as we have even now asserted; the more true Believers we see Re-united together, to promote this end, the more Joy shall we have, and the more satisfaction. But if private Persons are obliged to contribute to so Glorious an enterprise: I believe that those who have any Employment in the Church, in whatsoever Society it be, ought to be assistant therein, by a particular Engagement. Their Profession calls them to it, their Charge obliges them to it, and the Lights which they pretend to have above the Vulgar, ought only to guide them this way. They are as well responsible for the Souls of Others, as for their Own. They should not propose any other Interests, than those which are joined to the Interests of their Master; and His Glory only ought to adorn theirs. If they use it otherwise, they are bad Servants, and Stewards of the Talents, which have been committed to them. But if they once strive with Zeal, to promote this great Work; besides their own Comfort, the Succeess of it will make them readier, and more assured. People have commonly their Eyes on them, to follow their Steps, and imitate their Examples; So that they draw after them whole Troops, Societies, Communities and Sects, as it suffices Him to gain the Officers of an Army, who would make Himself Master of all the Souldiers. But especially, I make account, that those who are able to give the greatest Stroke on this Occasion, are Princes, and all those who have the Government of States, and Management of public Affairs. They can maintain with their Authority all these Reasons, which shall be employed in this Noble enterprise: And their Power will be very Efficacious, for making the Exhortations of others Valued. It is not, that I mean this Affair should be plainly carried on by the Force and Authority of Men. The Understanding must herein be cleared, to gain over the Heart and the Affections, which is better done by Reasoning, than threatenings, and by the Force of Arguments, than by that of Arms. But since there may be some particular Persons so wedded to their old Opinions, that for their Worldly Interests, they would reject the Good, which would be procured for them: It would be fit to hinder these People, by a superior Authority, from crossing so happy a Design. If for Example, some Clergy-men, of any Community whatsoever, could not resolve to quit their Temporal Advantages, which are of more weight with them, than the public Interest: The Authority of Princes and Magistrates, would serve very well to reduce them to that which was Reason and Justice. There would also herein be this Advantage expected, from those who have the Power in their Hands; namely, that by the Correspondence and Alliance, which they have together, they might make this Good, Universal to all Christians. They might likewise join their Forces, for repressing the Boldness of Infidels, and all Enemies to the Name of Christians, who would oppose themselves to so Holy a Resolution. Lastly, They might maintain against all others, those Persons who would enter into this Holy Communion: But forasmuch as this is one of the most powerful Means to attain to this End, and which deserves more Important Considerations, I reserve it to a particular Treatise, if this first Work shall be favourably entertained. CHAP. VIII. Answers to the Objections, and Difficulties which may be formed against this Design. THere can be no Advantage proposed, which meets not with its Difficulties; We cannot fetch Gold out of a Mine, but with much Trouble; The Earth is not made Fertile, but when it is Digged and ploughed with great Care; and the Success of the most Admirable Enterprizes is not obtained, but by surmounting with Industry, all the Obstacles which are met with, in the Execution of them. And yet this Trouble we have in attaining these most Excellent Goods, is that which contributes much to their Glory. It is a poor Common virtue which finds no Resistance in its Operations; The praise of heroic virtue consists in the conquering of great Difficulties. So that this Project would be less admirable than it is, if it could be effected without Pain, and if the Execution thereof were easy. But what Objections may be made to this, and Difficulties met with herein; will be altogether such, as that we shall be easily able both to Answer the One, and Remedy the Other. Some will presently be apt to say, That to attempt this, is in a manner to go about to hinder an Effect, which must necessary happen. That it is, as if one should undertake to stop the Course of the Stars, and hinder the Revolution of the Seasons. That Jesus Christ and his Apostles have foretold there should be Heresies, dissensions, and Schisms in the Christian Church. That this is permitted by the Providence of God, to make evident the Zeal and Constancy of his Faithful Servants: Insomuch that it would be to strive against the Eternal Decrees, and Rules appointed in the Counsel of God, to endeavour to prevent the Division or dissension among Christians. But for satisfying this Objection, besides what has been said upon this Point, at the beginning of this Treatise. There is but one thing to consider, which is, that this Prediction is not only grounded upon a Decree of God, for the ordering of things which should happen in his Church; but upon an effect of the evil disposition of the Spirits of Men, which is cause of the Dis-union: And that hinders us not from labouring to Remedy this Cause, and put a stop to these deplorable Effects. So that what Jesus Christ has foretold us of the Fire which he was come to kindle in the Earth, by the Preaching of his Gospel▪ hinders not his Servants from running, with great affection, to Extinguish it, and to stay the great Burning which this flamme might cause. Moreover, if it were so, that this Evil falls out, because it has been foretold; Yet it does not import thus much, that it should abide conti●ually. Is it not enough that it has taken place for so many Ages? Is it not time to stop its Course and see an end of it? So will the prophesy have had its accomplishment in our Fathers days, and we shall, in ours, enjoy the Calm after all these Tempests. Let us add hereunto, that this very Word, which foretells us these Divisions, makes us also hope for an estate of Peace and Quiet in the Church. It makes times of Refreshment and Ease to succeed all these great Disturbances, and assures us that there shall be such a firm Peace in the Earth, that we shall see those Creatures, which are the greatest Enemies one to the other, that is to say, those Spirits, wherein is the most Contrariety, dwell and unite together. Who knows but that we may live to enjoy those Happy Times? Who knows but in our days we may see this general Peace among all Christians? And I durst promise, that by the Assistance and Bounty of God, this shall come to pass, if our Sins do not put a hindrance to it, and our particular Interests more sway us, than the general good of Christendom. It must be said in the second place, that this Design of bringing all Christians to acknowledge, but so small a Number of Heads in Christian Religion, approved by every one, is directly opposite to the Apostles Doctrine, and to the practise of the Primitive Christians. Those who dispute so strongly against the errors which arose in their times; Those who condemned with so much Indignation all who did not comform to the Holy Doctrine, which they received from the Lord; Is there any likelihood that they would have hearkened to these Propositions of bearing one with another, and a charitable condescending in these Points of Religion? Would St Paul have lissened to such accommodation, who writ with so much sharpness against the Galatians, who had suffered themselves to be seduced by certain False Teachers? Would St John, who refused to have any converse with heretics, have approved of this Overture? To which I Answer, that what persuaded these Holy Men, to act on this manner, was, that they regarded not so much the Diversity of Opinions, which they disapproved, as the evil Disposition of those who went about to establish those ill Opinions. They well saw, that what these Persons were about to contrive, was not out of a Spirit of Simplicity and Humility: They observed nothing in all their Conduct, but particular Interests of Worldly Honour, Profit, Authority and Rule, which all their endeavours carried them to. These now are Motives, against which we can never make too much Zeal and Indignation appear. But we see they dealt clearly otherwise with such poor People as had been seduced by these Crafty Wits, than they did with these Incendiaries, these Spirits of Lying. They treated Those with Mildness, but These they condemned with Severity: They bore with the First, and had Charity for them, but they had a Holy and Just Anger for the Second: They allowed some Liberty to the Former, but granted Nothing to the Latter. We see also how St Paul, that Zealous Servant of God, is not afraid in the very Question of the Resurrection of our Bodies,( so important in Religion) of setting a great Value on this Holy and Charitable Bearing one with another. To this might be added, that these Holy Men have been immediately inspired by the Spirit of God, to acknowledge and make known to others these Heavenly Truths. And this being so, they might condemn with Boldness, and with knowledge of the Cause, those who reject the Truth, which appeared to them in the open Day; Whereas at present, we not having these Lights, and this Supernatural and Miraculous Assistance, are obliged to keep ourselves strictly to the express terms of the Doctrine contained in the Holy Scriptures. Moreover, it might be Objected, that this Design is of Dangerous Consequence: That it is to give to every one a Liberty of having what Opinion he pleases; and also in matters of Importance, such as have hitherto divided Mens Spirits: That it is to give an occasion of falling insensibly into an Indifferency for Religion, and to favour, in some sort, the Contempt of all. Now, as this is a pressing Objection, and able to drive from this Design all good Souls, if it were well founded; I am confident that whosoever shall have well examined the Foundations which I have laid down, will find there is nothing further from my purpose, than this Consequence, which they would draw from it. This would be to make Darkness arise from Light, and as the Scripture says, to draw Filthiness from that which is Pure, to imagine such effects should proceed from a Cause so Holy and Innocent. Can that which only tends to the Re-uniting of Christians in the same Opinions, hurry them into Impiety and Irreligion? Will that which brings us back to the most plain, and most naked Doctrine of the Gospel, cause an indifferency for Religion to spring from it? What, then, would this be living without Religion, to be fully persuaded, that there is a God, who hath created Heaven and Earth; who hath made Mankind; who Punisheth the Wicked, and Cherisheth the Good? Is it to be without Religion, to believe firmly that we have no other Means of getting out of the Misery, wherein our Sins have cast us, but by embracing the Promises which God hath made us, in his Son Jesus Christ? Is it to be Indifferent in matters of Religion, to hold for certain, that there is no way to obtain Life and Eternal Happiness, but by that of Holiness and good Works? Is it to be Impious, wholly to Consecrate ourselves to the Service of God, according to the Rules which he hath prescribed us in his Word, under the colour, that there are but few Rules embraced; Yet however embraced, with an entire persuasion of their Truth. I maintain, on the contrary, that all these Defects of Piety, and all these In●linations to Irreligion, do not proceed from any other cause than this, that Religion has been over-charged with too many curious and strange Questions. I hold that it is this Great Number of Ceremonies, Scrupulous Observations of the Externals of Religion, and such other Trif●es, which have divided the Minds of Men, and alienated the most tender Affections. For those who are not penetrating enough to search into, and resolve all the Difficulties which ●re met with in these kind of Matters, suffer themselves to fall into an Indifferency. They never looked upon Religion, but as a Subject whereon the most subtle and active Wits set themselves a work. Whereas if we did but once reduce Christian Religion to the natural Simplicity of its Rules, it would then discover all its Graces and Beauty, and would be loved by us all, because it would have nothing in it, but what was lovely to our Eye. Lastly, There might be produced other Difficulties, which might occur in the prosecution of this grand Design. Some will say, that if it were a Feasible Thing, it would have long ago come into the Heads of some others, who would have tried it; And if they did discover it, without making some Attempt in it, it was because they knew the Execution of it to be impossible. That there are too many different Genius's to overcome, too many different Interests to reconcile, too many Jealousies and Distrusts to surmount: That after we shall have begun to remedy the precedent Evils, there will arise from this Design other New Subjects of Contention and Dispute, and by consequence of Division. But perchance no Body to this present has ever considered this Affair, as I do: It may be, if they have made the same Discovery, they have wanted Application of Spirit to form the Design of it, and clear the Difficulties. For my part, I do not think the Difficulties unconquerable: And I say once more, that would we engage in it with Zeal, and Religious Motives, the Affair would succeed happily, to the great good of all Christendom. These Spirits would let themselves be vanquished by the Motions of Piety and Charity. All these particular Interests would give place to that of the Glory of our sovereign. All these Jealousies and Distrusts would be smothered by an ardent Zeal for the Service of God. And why shall I loose the hopes of succeeding in this generous Design? Did we not see, that at the Disputation at Poissy, in the Year 1561. The Roman catholics and Protestants had almost agreed together about the Terms, wherein the Article of the Communion should be expressed? Yet that is esteemed the greatest Difference amongst them. And had it not been for certain Doctors, who indeed, for their particular Interests broken of this Acoommodation, it would then have been seen, that these two Grand Parties would have been reconciled together. Do we not know that at the conference held at Marporg in Germany, in the Year 1529. between Luther and Zuinglius, they fell into Agreement about certain Expressions, almost in all the Points of Religion, and it was concluded, that as to those whereon they could not likewise Agree, they should Bear charitably one with another, and that That should not hinder the Re-union which was to be made. And yet I know that afterwards it was crossed by the ill Dispositions of Bad Spirits. But when all these particular Interests, and prejudicate Opinions, shall be removed, which have at other times crossed all these fair Designs, what shall hinder us from meeting in that Point and true Center, now at last, wherein all Christians may be Re-united? Who shall hinder us in those things, wherein it may be, we cannot easily be enlightened from using a Charitable and Brotherly bearing one with another? And that so we may work together as well United Brethren, for the Glory of the Common Father of this great Christian Family, whose Head, the Lord Jesus Christ, cannot be divided? The greatest Rub is in the first Steps, which must be made towards this Re-union, but this is no unconquerable Difficulty. We red in the Relations of Voyages made to the Eastern Countries, that in turkey, Persia, &c. All the Christians which are there met with, of whatsoever Sect they be, live together in a perfect Unity, and give mutually all possible Marks of a sincere Friendship. Olearius observes, that in Persiae they make no difficulty of joining together in their Devotions. And Peter de la Valle, a Roman Gentleman, relates,( Tom. 2 Ep. 3.) that when an English ambassador arrived at Hispahan, a Consultation was held, whether or no the Roman catholics, the Spaniards, and Italians, which were there, should go to Visit Him, and that by joint consent they were of Opinion, that it was the common Interest, to make it appear to that Mahometan Prince, notwithstanding some difference that there was amongst them in certain Points of Religion, yet that they lived together in a perfect Correspondence. And he adds a very considerable Instance, Viz. That in Constantionple, all the Christians, both catholics and heretics( as his phrase is) dwell together in so excellent and perfect an Unity, that once when he lived there, I know not upon what occasion, the Jesuits having fallen into some great trouble; The ambassadors of England and Holland; who otherwise are their mortal Enemies,( as he says) were the first, who spake in their Favour, and made their Business be dispatched, with all the good Success which they could desire. What then hinders Us here in Europe, in the Midst of Christianity, that we cannot do that by a Motive of Charity, which they in the Levant do by the Principle of the Interest of Trade, and Civil Affairs; and that, we drawing again one towards another, should not agree at last in the Fundamental Points, which may Unite Us all together? And although this Design should not be so readily brought to Perfection, Meditation would be very advantageous, and very Conducing to it. Particular Persons, who shall have tasted of it, would draw much Satisfaction from it; They would be disabused, as to many of their preconceived Opinions; They would find themselves discharged of a Heavy Yoke; They would unmask Christian Religion, and discover its Beauteousest Face, as being most Pure, and most Plain. They would love it, and Dwell together in its Profession, with singular Comfort. I shall also add this same, that if the Proposition should not Succeed so happily, for all Christians in general, it might take Effect in many particular States of Europe. I mean amongst those Christians, where there are Diversities of Opinions and Professions. Could we not, at least in these Places labour herein, for some good Accommodation? And would not the Fruit which grows thence, be capable of inviting Others to take share in it? THE CONCLUSION. The Profits and Advantages; which might be hoped for from this Design. HE must be very dim-sighted, who cannot plainly see the Signal Advantages, which may be expected from so Excellent a Design. It would be an admirable Means for Advancing the Glory of God, to establish his Doctrine in the Purity and Simplicity which is natural to it. Men have been desirous to supply by their Prudence, the Defects which they thought they had observed, in the Conduct of Providence. They thought that God had not in his Word explained Himself, neither Clear enough, nor Amply enough, to be understood, without Assistance. Thence proceeded all these Expositions, Paraphrases, Commentaries, Questions and Disputes, which have oppressed, and almost choked the most Excellent, and most Holy Doctrine, that ever appeared in the World. If therefore we can but once rid her of this burden, she will appear in all her lustre again, and establish in its Ancient Purity the Service of Him, who is manifested by Her. Under the Old Covenant, God rejected the Worship, which the most Superstitious amongst the Jews offered▪ him; and that because they had modelled it according to their Fancies, and had rather endeavoured the observance of these Outward things, than the Solidity and Essence of true Piety. God refuses his Graces to those, who have no mind to receive them, merely simplo and Pure as they are: To mix them with Ours, is absolutely to spoil them. And now seeing we are so Unhappy at this present, as not to enjoy the Communication of the Graces of Heaven, nor that blessed Commerce which the first Christians had with God, who doubts but that this must needs come from hence, that we have quitted their simplo and Innocent Carriage in Divine Service? We have undertaken to serve Him after our Manner, and we have endeavoured to know Him, only by such Ideas, which our Capricious Fancies have fashioned of Him; This has properly been the Cloud, which has intercepted our Sight of Him; This, certainly, has been the Sin, which being the most Capital of all, has made Him conceal Himself from us, and the Provocation which has obliged his Justice to chastise, by the Deprivement of his Graces, those who have neglected the Simplicity of his Doctrine. We must therefore re-enter into that first State of Simplicity, Humility, and Charity, to recover that which we have lost, that is▪ to say, God and his Graces: and this is what we should hope for, from the Execution of this Design. The second Advantage which we may expect, is, that we should find it much easier to extirpate 'vice, and to procure the Reformation of Manners in Society. We are driven to a necessity of certain Disputes, and strange Controversies, whilst we should be rooting out the Passions, which choke the Fruit of the Doctrine of the Gospel. We make Sallies out upon the Enemy, whilst Sedition molests us within. Let us cast away these unprofitable Questions: We have enough to do, to make Answer to the Reproaches of our own Consciences. We shall never think of Reforming our Manners, whilst we spend the chiefest of our time, in maintaining these impertinent Discourses. We shall not be able to defend ourselves from ill Examples, If we employ our Arms in vindicating of indifferent Opinions, which cannot so long be debated Pro and Con, without Prejudice to Salvation; especially since this Diversity of Opinions destroys, as it hath been proved, both Charity, which is the Foundation of Christian virtues, and Humility, which is the Soul of them. The Fire of this Division must first be extinguished, before we can proceed, with Success, towards the Correction of Manners and Reformation of Life. Therefore it is this, that all good Christian Souls do Sigh after. We might have great reason to hope that the State would have also a considerable Advantage by this Design. People would become more Tractable, and submit with more willingness to the Orders of their Governours, when they should see themselves United with them in the same Profession. It hath been always observed, that Mens affections have never been straightly linked together, where their Minds have been divided by different Opinions: Moreover, all those subtleties which we cause to arise about Religion, do ordinarily make Peoples Spirits Inquisitive, Proud, standing upon Punctilio's, Obstinate, and by consequence, more difficult to be brought to Reason and their Obedience. Every particular Man pretends to have a Right of taking Cognizance of those Controversal Matters, to interpose his judgement therein, and then with great Vehemency to defend them. After this, in Affairs of State they will take the same Liberty, which they gave themselves in those of Religion. They believe, that if it be permitted them to control the Opinions of their Governours in the Church, where the Service of God i●; It should likewise be free for them to Examine the Conduct of those who are set over them in State. Thus the Re-union which I propose, will be a Powerful Means to hold every one in his Duty. All Princes of Christendom would draw considerable Advantages from this Design, for besides the Obedience of their Subjects, of which I have now been speaking, they might strictly Unite themselves together; Since these Jealousies, these Distrusts, and these Divisions, which ordinarily arise from Diversity of Professions, coming absolutely to cease, all these Different Interests which separate them, would Unite in One, and the Fruit would be Common to them All. This Interest would carry them on jointly to oppose themselves to the Enemies of the Name of Christian, and take over them all Advantage, which Reason and Justice could allow. Is it not a Strange thing, that since the Roman catholics, the Protestants, and the Greeks have so Rent and Torn each other; we see that the Mahometans have made so great a Progress amongst them, by reason of their Divisions? If, when the Turks came to fix themselves in Hungary, and then afterwards attacked the State of the Venetians, all Christendom with one Accord had opposed themselves to their Designs; Had they reaped those Advantages, which they had not long since obtained over those two States? Is it not a very Astonishing, not to say a Shameful, thing, that some Neighbouring Countries to those dreadful Enemies of all Christians, have formerly thought themselves obliged to treat with them, and that also upon disadvantageous Terms, merely out of the Distrusts and Jealousies which they have had of other Christians? They shamefully make Peace with the Turks, to turn their Arms against the Christians; esteeming it to be running to that which is the most pressing Necessity: Thus the Common Enemy advanced, and got much Ground amongst us, by reason of our Divisions. To stop therefore this Evil, and utterly to expel them from amongst us, I see no other more Effectual Remedy, than to hasten this Agreement of Opinions, which( without doubt) will be followed by that of Affections. The Common People will find herein this Satisfaction, that they shall no more be troubled in Religion, with so great a Number of Questions, and Diversity of Opinions, proposed to them as Necessary to Salvation. Hereby will be banished from hence all th●se Scruples of conscience, those Troubles, th●se Alarms and those Distrusts, so directly opposite to the Genius of Christian Religion, and to the Peace w 〈…〉 h the Eternal Son of God has procured for us. Thus the simplo Artificers, the Labourers, and those who are most Unlearned and Ignorant would be guided in the way of Salvation, and be lead to the Enjoyment of Eternal Blessedness. The Doctors, by this Means, would not have so great Advantage over the People, in the Knowledge and practise of Things Necessary to Salvation. It might be said, that hitherto there have been, as it were, two different Religions, in one and the same Religion: The first is of the Learned and Scholars, the other that of the Common People, Women and Children: Yet Jesus Christ never had a Double Auditory, He never instructed the Pharisees and the Doctors of the Law otherwise than the Common People: And when He choose Successors to supply His Room, they were Poor Fishermen, who had more concern in the Instructing and saving of such as were like them in Condition, than boasting their subtlety in the Disputes of the Schools, and Confounding such as thought to have the Advantage over others in Arguing. I am also persuaded, that those particularly, who are employed in Ecclesiastical Charges, and called to Teach others, will here find great Advantage: They will no more tread upon those Thorns which heretofore they met with, in all those Critical and Unprofitable Questions: They will have no more those Distrusts and Alarms which they gave themselves, doubting if they were not in a wrong Way, and if they misled not others: They will not Fear the encountering a Doctrine which is Truer than that they Profess. Let them say what they will, this thought oftentimes makes their Hearts ache, who, amongst them, have tender Consciences. Therefore seeing themselves delivered from all those Unquietnesses, they would acquit themselves of their Charge with much more Joy. They would labour with Pleasure for the Advancement of the Glory of God. They would bend all their Thoughts to stir up every one to a Good Life, and they themselves would be Examples to others, of virtue, Piety and Charity. 'Tis often seen, that amid the Contentions which the Doctors raise about some Niceties of Doctrinal Points, there is little or no Zeal for the Glory of God. They grow so Passionate for the getting of some Advantage in a Dispute, until, at last, they let themselves be mastered and vanquished by their own Passions. Many times strange Controversies make us forget that Business that we should have with ourselves; and some study more how to Speak well, and Dispute well, than how to Live well. Lastly, who does not see, that if we bring this Design about, it will prove an excellent Means to draw to the Gospel many People, but who look not upon it now with Aversion & Contempt. This Simplicity, this Beauty, and this Facility which is observed in Christian Religion, together with the perfect Unity of the Professors thereof, will be a Powerful Loadstone to Attract to it, all Those, who hitherto have rejected it: When they shall see that this Holy Religion is not made to consist merely in Ceremonies, that is to say, in outward Grimaces, which most commonly terrify and keep off those that are well inclined towards it, rather than invite them to follow it: When they shall never more hear talk of all those Critical and troublesone Questions, which are risen up in Christianity: When they shall observe no more particular Interests predominant in the Spirit of Christians: When they shall be convinced, that there is nothing but the Love of God, Charity towards our Neighbour, and the desire of Living well, which inspires them: Lastly, when they shall see in the Faces of these Christians the Marks of true Peace and Comfort, which the Christians possesses within: They must have deprived themselves of all sense of virtue, they must have extinguished utterly all Sparks of Reason, and turn sworn Enemies of their own Good, if they desire not to enter into a Society which hath all these Advantages. I doubt not also but those Blessed Spirits who continually stand before the Throne of God, will be concerned in the Advantages of this Holy Union; for if they so much interest themselves in the Conversion of a poor Sinner, that they rejoice and Sing aloud in the choir of Glory, will they not make a Solemn Festival in Heaven for the Re-uniting of all Christians upon Earth? I am also persuaded, that God, seeing we all bend our Course toward Him, with the same Heart, and the same Affections, will certainly come to Meet and Receive us; He will embrace us in His Mercies, and speak to us in the Motions of His Loving Kindness, especially if we say to Him with the Author of that Treatise of the Imitation of Christ, Lib. 1. Cap. 13. I am weary with Hearing and Reading so many Things. It is in thee alone, O my God, that all is included which I desire or wish for. Let all Doctors hold their Peace, let all Creatures keep Silence in Thy Presence, and be Thou pleased alone to speak to me. I wish with all my Heart, that all these Considerations may make such an Impression upon the Spirits of all those who shall red this Writing, that every one may afterwards Contribute, according to his Power, to the Advancement of this Great Work; and that God would favour, in such Manner, our Attempts with his Grace, that we might suddenly see a Happy Success therein, to His Glory, and the Good of all Christians. And because my Voice is too weak to awaken them, and draw them out of the Estate where I behold them now; I wish they would hear that of the great Apostle of the Gentiles, whose Voice and style all Christians know. He calls to them thus, in Ephes. 4. Be ye kind one to another in Love, endeavouring to keep the Unity of the Spirit in the Bond of Peace. There is but One Body and One Spirit, even as you are called to One Hope of your Vocation: There is but One Lord, One Faith, One Baptism, One God and Father of All, who is over All, and through All, and in you All. This Great Servant of God likewise beseeches them all, with Words capable to work upon the Hardest Hearts, speaking to the Philippians, Chap. 2. If says he, there be any Consolation in Christ, if any Comfort of Love, if any Fellowship of the Spirit, if any Bowels of Mercy, if any Compassion; make my Joy complete, that ye be of the same Opinion, having the same Charity, being of the same Courage, and acquiescing in the same Thing. Neither let any thing be done amongst you with Strife, or Vain Glory: But rather esteeming one the other in Humility of Spirit more Excellent than himself, not every one regarding his Own particular interest, but that also which appertains to Others. Let there be therefore One Mind in you, like that which was also in Jesus Christ: To whom, with the Father, be Glory for Ever and Ever, Amen. ERRATA. In the Translator to the Reader, page. 5. line 5. for nimis, red minus. p. 7. l. 8. f. O, red Or. In the Latin Verses, line 6. for impedens, r. impendens. l. 12. f. itaquo, r. itaque. In the Treatise itself, page. 5. line 11. for fermented, red fomented. p. 7. l. 11. f. sow. r. clea●. ibid l. 13. f. even, r. ever. p. 10. l. 2. f. wherefore, r. whereof. p. 16. r. Effect of this Division. p. 24. There should be no break at of Souls; who does. p. 26. l. 12. f. raw, r. rash. p. 36. l. 1●. r. Arimin●m. p. 58. l. 33. f. their r. there. p. 84. l. 25. r. people, Who look not upon it now but with. Besides some other literal Errors not material. FINIS.