A pacifick discourse of the causes and remedies of the differences about religion, which distract the peace of Christendom

A pacifick discourse of the causes and remedies of the differences about religion, which distract the peace of Christendom

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A pacifick discourse of the causes and remedies of the differences about Religion which distract the peace of Christendom.

ERRATA.

Books Printed for Sam. Smith at the Prince's-Arms in St. Pauls Church yard.

A pacifick discourse of the causes and remedies of the differences about Religion which distract the peace of Christendom.

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HOW much the saving doctrine of the Christian religion doth conduce to the establishment of an universal peace in the world, beyond the utmost force and reach of humane wit and policy, it were to be wisht, it could be as clearly made out by fit and suitable events, and by the lives and behaviour of Christians, as it is most justly demonstrable from the design of Christ, and the proper and genuine ends of such an holy institution. For with what just severity doth that most perfect rule of life require of us to lay restraints upon our passions, and to stifle and suppress the first motions of them, lest our ill will and dissatisfactions break forth into enmity, and our enmity soon improve into downright malice and hatred! how doth it give and restore to the mind a full power of reducing unto reason all those tumults and disorders, which either anger or lust are wont to raise! with what great [...]re, even a care worthy of God, is it there provided for, that no one should deserve ill of his neighbour, nor so much as treat his enemy, as his enemy, that is, in a furious, disdainful, and hostile way, but rather forgive him, and shew him kindness and mercy: that we should be more afraid to do, or return, and revenge an injury, than undergo death it self: that we endeavour to the utmost of [Page] our power to do good to all, and in several cases have less regard to our own than anothers advantage, and sacrifice our lives and dearest interests to the publick peace! Under what terrible sanctions, and with what fulness and clearness of expression hath the divine Author and establisher of the Christian law enacted, that the rights of every one, whether founded in nature, or introduced by custom and the common usages of life, or by civil and municipal laws, should in no wise, and upon no pretense whatever be violated, but be preserved in their full extent and vigour!

How had the world been blessed with a solid and lasting peace, if these excellent rules had been observed, and if no unjust force had been used; if men had religiously and conscientiously abstained from invading the right and property of others, and had been content with that state and condition of life, in which providence had placed them, without having recourse to fraud and evil arts, or to violence and arms! Thus we see Christ hath consulted most wisely and effectually the peace and benefit of all mankind in general, beyond the institutions of the most famous Law-givers whatever. But how more deeply and zealously concerned, and fuller of holy care was our blessed Saviour for all such, as should believe in his name, and make profession of his religion in all ages of the world, that the mutual love, which the acknowledgment of the same Faith, which the partaking of the same holy rites and mysteries, and which the hope of the same immortal happiness and glory to be enjoyed in the other world justly challenged, and required, and obliged them to upon so many excellent accompts, should be continually kept up, and made appear at all times by an hearty desire and readiness of doing good in their several stations, and whensoever an opportunity presented it self, by all offices of love and kindness! He was so intent upon this necessary and essential [Page] part of Christianity, in the last stage of his life, that in that divine discourse, which he made to his Apostles, St. John chap. 14. just before he was to leave the world, and offer up his most pretious blood, as a just price and satisfaction for the sins of mankind, he commends nothing more to their imitation, and makes this the great characteristick of his Religion: and shews, that nothing could be more dear and grateful to him, and more advantagious and beneficial to them, or could more powerfully and evidently shew their love to him, and better deserve their care, than their punctual and diligent observance of this new command, that they should love one another, as he had loved them.

Now this command being grounded on the greatest authority, and the highest reason, and equity imaginable, and which cannot be violated without the imputation of impiety and folly, and without great hazard of Salvation, who would believe, that Christians should be so unmindful either of God or themselves, as to dare to contravene it, as if they were not any longer to be known to be of that denomination, by reciprocal affection and charity, and by unity and harmony of mind, and by the most endearing acts of generous friendship, but by bitter invectives and reproaches, by siding with parties, and by disagreement and hatred one of another?

It is a long time since, that the Catholick Church of Christ hath felt the sad effects and consequences of this foolish and mad perfidiousness, even almost soon after she was blest with peace, and freed from the horrid butcheries and cruel persecutions of the heathen Roman Emperours, (who made it their business to keep up their idolatrous worship, with all the arts of subtilty and furious rage, and exterminate the very name of Christian out of the world) and hath been forced to endure and suffer far [Page] worse things from her own children, hurried on with the excesses of mad zeal, and all the bitterness of enraged passion: by reason of which unchristian misbehaviour she soon perceived, that she had but little reason comparatively to complain of the proceedings of Nero, Decius, Diocletian, and the rest of her merciless Persecutors. For this was the sad case and temper of those times, that they, whom fear, and modesty, and a due regard to, and reverence of the name of Christianity, and whom common dangers and sufferings had endeared to each other, to the great astonishment of their enemies, now when they no longer stood in awe of the tribunals of the Gentile Magistrates, and of the pursuit and arrest of soldiers and officers of the civil Courts; when they were no longer in danger of being dragged to prison, or condemned to crosses, stakes, gibbets, and wild beasts in their Amphitheaters; when by the protection of the civil power they might profess Christianity with all possible security, the whole Empire becoming Christian, and embracing that faith, which it had for some ages before endeavoured with so much fury and madness to root up; these very persons, abusing this wonderful change, that God had brought about, when they had no enemies to exercise their faith and their patience, soon grew peevish, and froward, and insolent towards one another.

The doctrine of faith, as it is proposed in the holy Gospels, was slighted and carelesly past over, and fierce contests arose about matters of opinion and ceremony, as if nothing less than eternal salvation had been concerned in these niceties; whence charity being wholly forgot and lost in these disputes, whilst each strove, not so much for truth as victory, evil suspicions and animosities took place, and opened a wide gap for schism to enter. Hereupon Altar was erected against Altar, and contrary Episcopal Sees established [Page] in the same cities; and furious and seditious Preachers sounded in the Pulpit an alarum to a holy war, as if they had been ready to engage with the professed enemies of Christ in defence of the chief articles of Religion. Hence they first lookt upon it as a piece of becoming zeal, and as a mark of godliness to abstain from all external communion with each other: as if the danger and the guilt had been less to have been present at the Heathen and Jewish assemblies: afterwards followed odious crimes laid to each others charge, and most abusive and execrable titles and appellations, as if there had been a total apostasy and defection from the Christian faith; from which most unjust and scandalous censures there arose at last an irreconcileable enmity and hatred, which no art, no compliance in other matters, whilst these evil and perverse opinions were rooted in their minds, could be able to remove or mollify.

But alas! so far are these dreadful and fatal heats, with which the Church for so many ages has been enflamed, from being abated, that upon the addition of fresh matter they have burst out with greater violence, which is almost irresistible. Who is there so far forsaken and devoid of good nature, mercy, and pity, who is not filled with horror, when he reflects upon those horrid tumults and distractions, with which Christendom is torn asunder at this very day? I do not mean those distractions the natural effects of war, wherein thousands are daily sacrificed to ambition and other brutal passions, but such, as different opinions about matters of religion have brought upon the world, in which no mercy and charity are shewed to the souls of the adverse party, which, as far as furious zeal takes place, are consigned over to hell by peremptory sentences of excommunication: it being accounted a very godly and justifiable pretension, to think and judge amiss of those, who differ from them in lesser matters.

[Page] In the mean time, whilst every one doth foolishly indulge to his ambition, same, and wit; whilst they most partially favour that side, which either chance has cast them upon, or prejudice, education, and interest have recommended to their choice; whilst the love of the world, and a fear arising thence, lest there should be any abatement and diminution of their secular pomp and advantage, shut out truth; and whilst perversness and obstinacy of mind set a bar against mutual forbearance and condescension: altho out of modesty each may pretend to wish, that an happy end were put to these disputes, and endeavour with great earnestness to wipe off the envy of such a charge: yet it is too too evident, that they are kept up and maintained by pride and peevishness and base interest, whilst they do not follow, according to the excellent and wise advice of St. Paul, after the things which make for peace, and things wherewith one may edify another. Romans 14. 19.

It is the design of this paper briefly to enquire, first into the reasons and causes of these differences arising about Religion, which are still maintained with so great heat, to the great scandal of so holy and venerable a Profession, and how it comes to pass, that the mild, the sweet, the merciful temper and genius, which Christianity inspires her true Votaries with, seems utterly lost, amidst the noise and fury of those hot debates, that prevail between parties of different communions: and then, secondly; into the proper remedies of these horrid confusions and distractions, and see if there be any just reason and ground to hope for the restoring of Ecclesiastical peace and unity to the divided countries of Christendom.

As to what concerns the first part of my enquiry, I shall comprehend the original and causes of the divisions among Christians, and which hinder them from uniting in the same common worship and service of God, under these four [Page] following heads; all others being of lesser moment, or else easily reducible to one of them.

The first and principal is this, a manifest and great departure from the simplicity of faith.

In the first beginnings of Christianity, when the Apostles, every of them in their distinct provinces, declared to the world the revelation of God our Saviour, it was not, as to what concerns the doctrine of faith, any great matter of difficulty, nor required any great study or deep research to be a Christian. The mysteries of it, as to their number, were but few, as is evident from the Creed, which contains a brief form of words, clearly and nakedly proposed without any perplexity or ambiguity of expression; so that although the matter of some of them do transcend the utmost strength and force of humane understanding, and cannot be comprehended by the most sublime and subtle wit whatever: yet persons of the meanest capacities and most ordinary understanding cannot complain, that they were neglected. Now this doctrine of faith was at first one & the same every where, even in the most distant countries, which had no commerce one with another. At that time they believed no otherwise at Rome, Ephesus, Alexandria, or Corinth, than at Jerusalem.

The Apostles being guided by the same infallible spirit, taught the same necessary articles of faith every where: whence arose that admirable concent and harmony of doctrine, as if that great work of the conversion of the world to the faith of Christ had not been done apart, but had been jointly carried on by the common advice and direction of the College of Apostles remaining in a fixed place. For then those here in Britain agreed in judgment with those who were in India, when there was no passage through the great and vast ocean known, or so much as attempted: the polarity of the magnet being then unknown and undiscovered: And the like is to be said of the other parts of the world, as Irenaeus shews in his first book against heresies [Page] chap. 3. where being about to evince the truth of the Catholick faith from the agreement of so many nations, differing in language, and manners, and customs of living, so many seas running between, he adds, that there is the same force of tradition, notwithstanding this great variety of language, and that the Churches in Germany, Spain, Gaule, in the East, in Egypt and Lybia neither believed nor delivered down contrary doctrines: but as the Sun, the creature of God, is one and the same in the universe, so the light and doctrine of truth shines every where, and enlightens all men, who are willing to come to the knowledge of it. So that all being admitted by the Sacrament of baptism to the profession of the same faith, if chance or business, or curiosity of travelling brought Christians of different nations together, upon the first acknowledgement of this faith, which shewed, that they were Christians, they run into each others embraces, and found, that they agreed in the same points of religion, as if they had been bred up under the same masters, and had spent their whole time together.

And indeed it could scarce be otherwise through the piety, innocence, zeal, and constancy of those times, not as if there were no opinions started, about which they might have different sentiments (for that in such great variety and disproportion of understanding and temper was scarce possible) but they held fast to the Apostolical doctrine and tradition: and provided, that their faith in Christ was entire and orthodox, in lesser matters liberty of judgment was allowed without censure. No one was oppressed with unjust suspicions and prejudices: they shunned not such an ones company, as if he had been excommunicated, but received and embraced him as a Brother and fellow Christian.

The holy Apostles, who by their unwearied diligence and preaching had form'd and establisht Churches every where, that they might make just provisions for the Christians of [Page] all ages after their decease, thought it highly concerned them to commit to writing the doctrine of faith, which they had taught; that in case any doubt should arise in aftertimes, and new doctrines should be introduced by wanton and over curious wits, desirous and over apt to innovate in matters of religion under a pretense of Apostolical tradition, these infallible oracles might be consulted, as the measure and standard of divine truth. Accordingly to these sacred writings they had recourse as to the only rule of faith: they derived all the streams of saving truth from these uncorrupt springs; here was the tryal, whether any one was sound or reprobate concerning the faith: so the great truths of Religion were preserved entire, there was no trouble given to any one upon the accompt of any subtle or nice questions. All equally enjoyed the same right of communion; they were present at the same holy offices of religion with a most agreeable piety; they all were partakers of the same holy Sacrament; from which if any were by the strict discipline of the Church debarred, it was wholly to be imputed to the miscarriages of life, whereof they were guilty, which the Church desired to amend and make them sensible of by this severe course and method.

But when the pertinaciousness of Hereticks, relying upon the quirks and subtilty of unsound wit, would in no wise acquiesce in Scriptural propositions of faith; when with a sacrilegious boldness they would break into the very secrets of heaven, which were above the capacity of humane understanding fully to make out and comprehend; when despising and rejecting the revelations of Scripture, they disclaimed the profession and acknowledgment of the truths and mysteries of the Christian religion; and when by their evil designs, arts, and practices, the weaker sort of Christians, whom they had infected with their corrupt and poisonous doctrine, were drawn away from the profession of [Page] the true faith; it then became necessary and most worthy the serious thoughts and care of Constantine the great, and the other pious Emperors, to call General Councils, in order to prevent those disturbances and breaches of the Churches peace, which were likely to arise from the change and alteration of faith: and all the industry of those great men, who were summoned to attend and assist at those solemn and venerable assemblies, was laid out and imployed, not in inventing and making new Articles, but in interpreting and explaining the old ones: for both their zeal and piety forbad, that they should give way to any innovation, or suffer the ancient Catholick faith, which was at first delivered, to be antiquated, and the profession of it disused. For to use the words of Commonitor. cap. 32. Vincentius Lirinensis, what other thing has the Church of Christ designed and effected by the decrees of Councils, but that that which was before simply believed, might now be believed with greater diligence: that, which before was more rarely and gently preached, might now be preached with greater zeal and concern: and that, which was held and maintained more securely, might now be studied and maintained with greater care and solicitude? So that to stop the mouth of heresy, and to give it its deaths wound, those Heroes, mostly and chiefly relying upon the authority of the sacred scripture, and calling in to their aid and assistance the constant practice and consent of the Orthodox Christians of the preceding ages, and antient and Catholick tradition, made a most excellent provision for the security of the Christian faith, which Arius, Macedonius, Nestorius, and the other infamous Haeresiarchs had with their false glosses perverted, by laying down short forms and professions of faith: that so the several mysteries of it, upon the belief of which the true religion and the happiness of its Professors depend, might be better and more easily admitted and understood.

[Page] By this Test the Catholick Church distinguished those of her communion from the hereticks, and by this unity of faith united their hearts in love and affection; all who made profession of her doctrine, in what part of the world soever they were, being acknowledged and received for friends, for brethren, for Catholicks. For there was no need of any other character or recommendation: and hence that pious and laudable custom and practice of keeping up and maintaining this Ecclesiastical communion by the Epistolae formatae, which were usually sent from one Bishop to another (nor did the Bishop of Rome exempt himself) upon their instalment, had their original: nor was there any other proof exacted or demanded of their retaining the profession of the true Christian faith, than a firm and hearty assent to those antient Creeds.

How happy it had been for the Catholick Church, if the terms of communion had continued thus enlarged, the meanest capacity may easily be sensible of; for most assuredly, if the antient faith, the profession of which has saved so many myriads of Christians, had been preserved uncorrupt and entire from the encumbrance and addition of novel opinions, which owe their original and propagation to meer phantasy, and superstition, and secular interest; and if all, who acknowledge that Faith, might have been present at the publick worship and service of God upon the same conditions, as in the first ages, according to the rules established by the supream Ecclesiastical authority; there had not been that great confusion every where in the world, as now there is. By this just and easy method, schism might have been prevented, and a liberty of judgment being allowed in matters no way fundamental and essential to faith, an eternal peace had been established.

Of the violation of which we justly accuse the Roman Church, which, having wholly neglected and laid aside [Page] the rules of primitive Antiquity, has, as mistress of the faith of all Christians, obtruded new articles, under the specious pretense and title of Declaration, upon their consciences and understandings. But what injustice, what arbitrary proceeding, what tyranny is this, that the faith of the Christian world should depend upon the humor and pleasure of the Roman Court, and the opinions of the Schoolmen, without any regard to Scripture and antiquity: and that all other Churches should be excommunicated, unless they enslave themselves to her Tenents, and that all should be branded with the odious name of Schismatick and Heretick, who dare maintain and defend their rights against the imposition of their novelties! Let the true faith be examined by the rule of Scripture: let the doctrine of the first times be consulted in the proof and tryal of it: let the antient canons be restored: let no force be put upon the conscience; and let all unjust conditions cease, and be for ever abrogated; the peace of the Church will then return, and we may hope to see good days in Christendom. Which suggests to me an other hindrance of Ecclesiastical peace and unity, which ariseth hence,

2. That several opinions and tenents, which without prejudice to the true faith, we may be ignorant of, are too highly valued and esteemed, and by an overhasty and inconsiderate zeal are lookt upon as fundamental points, necessary to salvation.

The Apostle Saint Paul takes a particular and wise care in the 14th chapter of the epistle to the Romans, lest they, who agreed in the Faith of the eternal Son of God, the true Messias and Redeemer of mankind, and were called by his blessed name, should upon some little differences in trivial matters, break out into hatred and ill will one to another. For there was not the same opinion among them about the ceasing of the Mosaical institutions. They who had [Page] arrived to a greater degree of faith and maturity of judgment, very much rejoyced in their happy change and condition of life, that they were delivered from the grievous burden of the Jewish rites and ceremonies, whilst others, who were not so well instructed and satisfied in the privileges and liberties of the Christian religion, very fiercely contended, that no one, at least no Jew, was exempt and freed from those observances. Hence proceeded bitter and severe censures one against another, as transgressors of the divine law; and hereupon they entertained those unjust opinions of one anothers condition as to the other world, as if one heaven could not hold two such contrary parties. But what says the Apostle to all this? he plainly shews, that this sharp, censorious, and fierce temper of mind is most displeasing to him, as being most disagreeable to the very rules of Christianity: that in an affair of so slight a nature, no one runs the hazard of his salvation; that the strong were herein to indulge and yield somewhat to the weak in faith, who were not so fully enlightned, as they were; that they who thought that there was an obligation still lying upon them to observe the law of Moses, had not upon this accompt abjured the faith of Christ, and that they, who on the contrary thought that there was no obligation lying upon them, had not been guilty of the breach of a divine law: that they were not to abstain from communicating with each other: that in these matters a liberty of judgment was not to be denyed, so they had a right faith in Christ; that this common faith, in which both parties agreed, was a sufficient ground of Christian communion: and lastly, that they were to be more studious of peace and mutual edification, than of useless controversies, which contributed little or nothing to the advancement of Christianity, or to their own mutual benefit [Page] and advantage, or to the encrease of piety, and good manners.

With what greater modesty and moderation had such, as having laid aside all thoughts of peace for the sake of opinions of far lesser moment, have gone about to make divisions in the Catholick Church, have carryed themselves, if they had imitated this Apostle in this his most exemplary meekness and lenity! Hast thou faith? Sayes this wise and excellent person; have it to thy self before God. Let every one enjoy his own private opinions, of which sort there may be many, for the sake of which we cannot, without the highest injustice, give way to furious passion and strife: at least, if they cannot retain them in their breasts, but have an itch of venting them; let them not impose them upon others, as oracles, as if all, who do not assent to them, were in a deplorable condition. The case is the same about particular Churches, as about private men: whilst each retains the entire doctrine of the Catholick Church, let them make what laws, articles, and constitutions they shall think fit, to oblige their own members to uniformity; this certainly being a privilege, which is essential to every national Church in order to its better establishment. If these controversies concerning private and particular opinions had been confined to the Schools, with a salvo to conscience and free judgment, by the fierce disputants on either side, the Church might have received no prejudice and damage by them, and have been wholly uninterested in their quarrels.

For this is to be allowed and permitted to humane wit, to be naturally prying into secrets and mysteries, and mostly to please it self in new speculations: and this it may do lawfully enough, so it doth not pass those due boundaries, which Scripture, the Creeds of the Catholick Church, and [Page] sober reason have set and fixt. Let the Schoolmen, overrun with the itch of curiosity, wrangle eternally, if they please; seeing they not onely delight in it, but make it their trade and business to perplex and entangle the most obvious truths: although it is very apparent, that in these eager and sharp contentions, they aim more at victory and reputation than at truth: and let them enjoy the fame and credit of being accounted great Sophisters and wits: Let them flatter themselves, that they can explain the most difficult problem, and satisfy the most confounding objection with their nice and subtil distinctions: let them enjoy their phansy or their judgment, without the least disturbance and censure: seeing some are so in love with their errors, that they hate to be better instructed; and to go about to convince them, is the way to disoblige them: provided all this be done as a tryal of wit, and as an exercise of a plodding brain. I add further, let any particular Church, to prevent all disputes, which may have an influence upon its peace, and which, by the cunning contrivance of designing men, may introduce schism and disorder, make a body of articles and canons to be subscribed by all, who are entrusted with the administration of holy things, as an instrument of peace and concord: and where they pretend to state and determine controversial points, let them be esteemed by those of that Church never so pious, never so credible, never so probable, no harm can possibly arise, so long as the summary of the Christian doctrine is not violated; so long as they are not ranked with the fundamental articles of faith; so long as they do not impose them upon other Churches, who are no way subject to a forraign jurisdiction; much less upon the whole body of Christians in all the parts of the Universe, under the pretence of Apostolical authority, and under the heavy [Page] penalty of an Anathema. But that there should be no difference put between the novel opinions of the Schoolmen, and the Oracles of Scripture; that the same deference and honour should be paid to humane authority, very obnoxious to passion and error, which only infallible truth can justly challenge; that the phansies of private men, as they were at first, should, many ages after, by a pretended Church-power, be reckoned as fundamentals: and lastly, that we should be obliged to profess our assent to rash sanctions and definitions, which a corrupt part of the Church for secular ends and advantages hath decreed and established; this, this is that, which scandalizeth Christendom, and obstructs its peace.

This was the just complaint of the former century, which made way for the Reformation, and which a conviction of the truth and reasonableness of it extorted from the mouths of several Romanists, who yet had not the courage to relinquish the communion of that Church, though confessedly corrupt in matter of doctrine, discipline, and worship. This was the trouble and heart-breaking of several excellently learned and pious persons in those times, and doth still distract the minds of all good men, even of considering Romanists, not infatuated with superstition and furious bigotry, who pray for the restoration of Catholick unity among all Christians. But such a schism, so detestable, so deplorable, and so big with dismal effects, consequences, and events, has been brought into the Church by corrupt interest, by base and disingenuous artifice and subtilty, and by the highest immodesty, and by downright force and violence, and this, confirmed by the free, holy, oecumenical council of Trent, as they call it, when God knows it was neither free, nor holy, nor oecumenical, as that all hope of reconciliation among the different [Page] professions and perswasions of Christians is taken away, unless the Authors of this schism shall offer terms of an accommodation fit to be accepted, that is, by annulling or suspending for ever the authority of the Tridentine council, which is a thing not to be expected from them, or rather, unless the Princes of the Roman Communion shall force the Pope to call another Council, and in case of refusal, shall assemble several Bishops and Doctors of their respective countries to debate the controversies, which are now on foot, and to determine them by Scripture, primitive Antiquity, and Apostolical Tradition.

It will yield just matter of astonishment to the serious Reader to consider, that the institution of the holy Sacrament of the Eucharist, which Christ left to his Church in remembrance of his passion and death, and for a pledge of his love, and as a mark and token of the mutual love of Christians, and of their faith in him crucified: whom that Sacrament does truly and efficaciously represent and exhibit, should by the subtilty of the Devil, and the perverse disputings of interested persons, be so far abused and perverted, that they should hence take occasion of envying eternal salvation, purchased by his precious bloud, and of denying it too, as much as in them lyes, to such, as are partakers of those holy mysteries according to his original institution.

For what other reason can be alledged for that fury, which under the notion and pretext of zeal, has taken up arms; as if the cause of God were concerned in it, and has brought that great confusion upon the world, unless because they have different notions and sentiments about this tremendous mystery, and disagree somewhat in their explications of it? What great quantity of Christian bloud has been spilt by an enraged party upon the accompt of these unhappy Sacramentary quarrels, which have ended in [Page] bloudy wars and Massacres! What great havock and wast have they made, both by fire and sword, of thousands of their Fellow Christians, beyond the fury and madness of the Heathen persecutions, who were in all other points innocent, and were therefore burnt, and had their throats cut, only for this one great crime, because they would not admit, believe, and acknowledge, contrary to scripture, reason, sense, and experience, the portentous and extravagant fiction of Transubstantiation! There is no Christian, but believes Christ to be really and truly, that is, spiritually, and to all the real effects and benefits of his Passion and death, and by the efficacy of his grace and Spirit, present under the sacred Symbols, which yet retain their true and natural substance, as well as qualities, and that he receives the mystical body of Christ after the consecration, according to the words of the institution, upon which the faith of all Christians is founded, and what has been professed in all ages, and justly esteemed the badge of Christian communion by all sober persons, whose judgments have not been perverted by passion and unjust prejudice. If every one, without any curious enquiry into this mystery, had contented himself with the plain and simple belief of it, and with all due care had intended the worthy partaking of it; if the Church of Rome had not first of all in the Lateran council, and after that in the council of Trent, rashly determined the manner of the presence of Christ in the sacrament: if the Lutherans and others had onely determined for themselves, without prescribing to, or condemning others; and if an explicite belief of this monstrous opinion had not been made a necessary term and condition of communion; how might we have adored before the same altars, (from which we are now excluded as profane, unworthy and excommunicate persons; and from which we have reason to abstain and fly, [Page] as the primitive Christians did from the sacrifices of Idolaters) and have been present at the most solemn services of religion with the same zeal, to the great advantage of Christian charity and devotion. No Priest would then have been afraid to admit any devout lay-person, approaching the holy sacrament with due preparation; and no lay-person would then also have been afraid to receive it from the hand of such a Priest, rightly ordained and constituted.

The like may be said of many other points of religion, which without any prejudice to the doctrine of Faith, are disputed and controverted: but whilst, all other interpretations and expositions being laid aside, men boldly decree and determine this or that opinion to be de fide; whilst the niceties of the Schoolmen, and the positions of contentious and Polemical Theology, which idle men, relying too much upon their subtil wit, and false and sophistical way of arguing, have introduced, are in such esteem and vogue with some, as to be lookt upon, as necessary appendages of the Christian religion; and whilst articles of faith, which were altogether unknown to the first ages, are hugely encreased and multiplied, as is too too manifest from the present state and condition of the Roman Church, and the obscure confessions of other Churches; what other effect can we expect should proceed from this mighty industry and zeal, but that Christendom being divided into so many parties and factions, all just hope of union should be wholly removed and taken away, when the effecting of it hereby seems to be rendred morally impossible?

3. The arrogant pretensions of the Popes unbounded power contributes not a little to the heightning and augmenting the difference in Christendom. It does not seem at this day to comport with the greatness of the Roman Church, to be content to be included within the antient [Page] limits of the Suburbicary regions. For not satisfied with a Primacy of order, or with her antient Patriarchate, (to whose jurisdiction the Britannick Churches were not of right subject) or with her other privileges, conferred upon her out of a respect to the Imperial city; as if the spirit of the old Romans were infused into her, she proudly affects an empire over the whole body of Christians throughout the world.

If the other Patriachs, who owe that honour and dignity to the same original, the favour of Princes, and the decrees and constitutions of general Councils (in the assignment of which, as it is most evident from the 28th Canon of the Council of Chalcedon, they had onely a regard to the privileges and dignities of cities, to which the Ecclesiastical government was accommodated) defend their rights and liberties against the attempts and encroachments of the Bishop of Rome; if they will not submit to a forraign yoke; unless they with a base and a most unbecoming flattery adore Rome, as their Mistress and Patroness, and obey her decrees and orders; presently there is an end of them: they are arraigned and accused as guilty of schism; nor shall they be thought worthy of the honour and favour of her communion. When some time after the Empire was divided into East and West, there seemed to be a kind of agreement at least, and a fair and amicable correspondence kept up, the ambition and pride of the Bishops of Rome, who would needs busy and interest themselves in the affairs of the Greek Church, spoiled all. For to no other cause can the original of that sad and fatal separation be ascribed, altho it was afterward heightned, and the wound festered more and more, when the article of the procession of the holy Spirit from the Son was added to the Constantinopolitan Creed, without ever so much [Page] as consulting the Oriental Bishops, who upon the knowledge of it soon after vehemently opposed it; justly alledging, that it was utterly unlawful so to do, it being expresly against the 7th canon of the council of Ephesus. But things were more securely advanced and carryed on in the Western Empire, by the artifice and policy of the Popes of Rome: for the opposition, which was made now and then by two or three honest and stout men, to their tyrannical and arbitrary proceedings, signified little or nothing, and was run down with noise, violence, and power.

When then they had no regard to the canons of antient Councils, by which the Catholick Church was formerly governed; when they had trodden under their feet all divine and humane law and right; when they had arrogated to themselves the disposition of all Church-affairs, and had usurpt a power over all Christians; and nothing for the future was to be admitted and believed, but what was agreeable to the Bulls and decrees of the Roman Court; can any one wonder, when things were brought to this pass, that Christendom should at last awaken from its deep lethargy, and grown sensible of the miserable slavery of its condition, should complain of the exercise of this usurped, unjust, and tyrannical power, and seriously think of recovering its true, antient, original (hristian liberty? In the mean time, what did they at Rome? did they enter upon serious counsels and resolutions honestly and effectually to satisfy the requests and demands of Kings, Princes, and Republicks concerning a Reformation, which were continually sent thither by their Ambassadors and Agents? did they restore their ill-gotten goods, which they had seized upon most unjustly, and as unjustly had detained by force and violence, I mean, the common rights and privileges, [Page] belonging to the Bishops; and to all Christian people? nothing less: they exclaim, they rage, they are furious and mad, and let fly their thunderbolts of excommunication from the Vatican hill, and devote men to hell and damnation, only for this unpardonable fault, because they were at last quite tyred with, and weary of the slavery, which they had laboured under for so many years. This is that, which troubles and grieves them now at Rome, and which they are endeavouring with so much art and policy to effect and bring about; and this is that, which unless God shall vouchsafe to avert the omen, and open the eyes of all such, who are deluded by the witchcrafts and sorcery of Rome, to forsake her communion, which is so dangerous to their salvation, will make the schism irreconcileable and eternal. For, as things stand at present, there can be no peace and accommodation with Rome, unless we part with our liberties, and our laws, and our consciences, and our religion, the true Christian religion, and every thing, which is dear to us: nor yet, such is the restlesness of that party, and especially of the Jesuits, that if the counsels of such fiery Bigots may prevail, we shall never be at quiet, unless we submit our necks once more most stupidly to the Roman yoke, which our Popish Ancestors, even both before and after they were enlightned with the knowledge of the truths of God, threw off with great indignation, as not being able to bear it.

Lastly, we are convinced by sad experience, that these differences about religion, which have divided Christendom into so many sects, to the great disturbance of its peace and quiet, owe no small part of their original to the great decay of true solid piety through idleness and carelesness, and to the departure from the most holy rules of living, which Christ our blessed Lord and master has prescribed [Page] us, which is every where so visible. I need not here labour in the proof of this by heaping up arguments, when the fact is so evident; nor shall I tragically exclaim or inveigh against the unmanly softness, the luxury, the prophaneness, the wickedness of the age, and the evil lives of Christians; this reflexion deserving our sighs and tears rather than satyre and invective.

I do not here mean so much those, whose wicked & corrupt principles and most scandalous lives sufficiently shew, that they have no sense of any religion, but I chiefly intend such, as make a fair shew of Christianity; how little of true piety is found about them! but how much of superstition, and immoderate zeal for the peculiar tenents of their sect, by which they would be distinguished one from another! in compliance of the genius of the age, which is concerned more for ingenuity, and learning, & the inventing new hypotheses, and satisfying curious enquiries into nature, than for the practices of moral honesty and Christian vertue, and how we may foyl and baffle our adversaries by our wit, rather than adorn our holy profession with suitable lives. But alas! by how much less pious we are, so by degrees we become more and more censorious and uncharitable. We bestow all our zeal in lesser matters, and lay the great stress of our duty upon it, being little solicitous about the ornaments of a Christian life, as if by this fallacious and flattering kind of artifice we would compound with God for the want of them. It is in vain to complain of, and cry out upon the wickedness of the times, when we our selves are to blame, that they are no better, and if we would our selves, we might make them so. For if the true Christian piety, and strict discipline, and integrity of manners, were but once restored; and if we throughly minded the great duties of Christianity, which consist in unfeigned devotion and holiness, [Page] in charity, and meekness, and patience, and forbids all bitterness, and wrath, and evil speaking, and hatred, and malice, and abstracts from all niceties and subtilities of disputation, and quarrels about Scholastick notions and opinions, in which the essence of faith is no way interested; it will be no vain, idle, or ill-grounded expectation, that we might live to see the different parties of Christendom united, and Ecclesiastical peace and unity restored. But whilst ill manners and a careless way of living prevail; whilst charity and modesty are laid aside, and men grow over-wise and conceited in their opinions, and despise all others of a contrary judgment; whilst to be of a Party, and to maintain private phansies with fierceness and heat, is accounted a good argument of their being godly; whilst being too much concerned for the externals of religion, and controversial points, we over-look our duty, and growing secure and careless, seem to have little or no regard to what Christ and his Apostles command us to look after with all possible care and diligence, and make our most serious study and business; who can be so void of sense or good nature, as not to observe with grief and sorrow of mind, that by this ill imployed industry, and by these furious quarrels, Christianity suffers, and that, new prejudices arising continually, the evil distemper grows worse and worse, and will soon become desperate and incurable? No serious and honest Reader can be so unjust, as to imagine, that I plead for a toleration of vile sects and opinions, or that I think it a matter of meer indifference, to what communion of Christians we betake and joyn our selves. We of the Church of England are obliged to render unfeigned and hearty thanks to Almighty God, for his great mercy and goodness towards us, that he has made us members of such an eminently pure and Apostolical part and branch of the Catholick [Page]Church; that we were born and baptized, and live in the communion of a Church, whose doctrine is truly Christian and Catholick; government primitive and Apostolical; and Liturgy conformable to the antient standard, and agreeable to the uses of true devotion, without the least mixture of superstition and foppery; and where the Sacraments are administred according to Christs holy institution: and where all things necessary to make a true Orthodox Catholick Christian, and to render him eternally happy in the other world, are to be found and met with.

It highly becomes us in point of duty to be very sensible of this great blessing: and it ought to be the great comfort of our lives and deaths too: yet I cannot but oppose to all unjust censure that expostulation of Saint Paul, Romans 14. 4. Who art thou that judgest another mans servant? to his own master he standeth or falleth: yea he shall be holden up: for God is able to make him stand: and will further add, that I doubt not in the least, but that at the dreadful day of judgment a virtuous, honest, and sober life will be more esteemed by Christ himself, than niceness of knowledge and opinion, be it never so true; that no one who has adorned his Christian profession with an agreeable conversation; notwithstanding his errors and misperswasions, if they be not aggravated and made pernicious by obstinacy of mind, and a wilful resisting and refusing the truth, will be rejected, and that those who now out of a furious zeal, (if yet there be any who do this, besides some of the fiery men of the Church of Rome, who arrogantly call themselves Religious, and their credulous & infatuated Proselytes) deny or scarse own salvation possible to others, who are not of their communion: which is a most unwarrantable, impudent, scandalously false, and unchristian opinion, the wickedness of which cannot be sufficiently aggravated: [Page] of what party of men soever, and are thus uncharitable one to another, if an holy and virtuous life be superstructed upon the foundation of faith, in which they all agree, by the grace and mercy of God, and the all-sufficient merits and satisfaction of Christ, will be happy hereafter for ever in heaven.

Hitherto of the causes of those quarrels about Religion which distract the quiet and peace of Christendom. Let us now briefly consider the remedies. In general, it is most evident, that all endeavours about composing these differences, are in vain and to no purpose, and that we cannot entertain the least ground of hope, to attain to the unity of the primitive Church, unless all parties relax their censures, which have hitherto excluded love and charity, and make use of the same means in restoring it, as the Christians of the first times did in retaining it. If with composed and settled minds and affections we would agree in this excellent method, we have no reason to despair, but that the pacifick counsels and pious endeavours of honest men, who labour after the blessed work of union and reconciliation among Christians, might be very successful. Now the means of obtaining this Ecclestastical peace, consist in the removal of the causes above-mentioned, which have obstructed it, and are these.

Whereof the first is, that the antient, simple, Christian faith, as it is contained in the Scriptures, summed up in the Creeds of general Councils, and received in all the Churches of Christ, be only urged as necessary to be believed in order to salvation. For seeing that this common faith was made use of by the Catholick Church, as a tye and bond of holy communion; seeing the Catechumens, after praevious instruction, upon their profession of this faith, no other condition being exacted, were admitted [Page] to baptism, and had a right to partake of the holy mysteries of the Eucharist; seeing that in the profession of the same faith, all true Christians do fully agree; (for the Socinians, who go about to overthrow the whole frame of the Christian doctrine, by arrogant presumptions of false reasonings, and by sophistical arguments, and by their blasphemies against Christ, the eternal Son of God, and turn the grace of God into the lasciviousness of humane wit, and deny the divinity of our Saviour, are not to be honoured with this name:) why should not the foundation and ground-work of Ecclesiastical peace and unity, after the example and practice of the primitive Church, be laid in the same faith? with what pretense of reason ought any opinion, after the first preaching and establishment of the faith all the world over, after the conveyance of it down to so many ages, be superadded as a necessary point of faith, which was unknown to all Antiquity? by what right can such a number of articles be obtruded upon the understandings and consciences of Christians, and especially such, as have been invented and propagated for base and secular interests and advantages, and to maintain worldly grandeur and reputation? That Christians do so little agree in some of their sentiments about Religion, as if there were not the same rule of faith, equally and under the same obligation proposed to all; this must not be imputed either to our B. Saviour, or his Apostles, or to the nature of his Religion, which proposes in easy terms and Propositions, to the most ordinary and less intelligent Christians, enough to conduce to their obtaining eternal salvation, but to certain fiery Zealots, who venting their beloved tenents and notions for oracles, impose them upon others under direful curses and Anathema's. What fuller proof and [Page] argument can there be of this surious zeal, than what the Romanists are guilty of, in inveighing against us, as they do most falsly and unjustly, for not receiving several tenents, which are but of a few ages standing, and which are destitute of all authority, whether of Scripture or Antiquity? But this is our comfort, (if yet it be any comfort to persons in distress, to have any to share with them in it) we shall not be condemned alone: but at the same time they condemn us, they must draw into the guilt of the same heresy, as they are pleased most civilly to word it, all such, as have a true and just veneration of uncorrupt Antiquity: and for this reason among others, reject the Creed of Pope Pius the fourth. But if we are to think well of the condition of those, who in the first ages preserved the integrity and purity of the Christian faith with Creeds, and other holy writings, as so many sacred amulets and preservatives against the infection and poison of heresy truly so called; who were ambitious of dying, and lost their lives for the profession of that faith, and embraced the flames rather than dissemble or disown it; if the primitive Saints and Martyrs be happy and blessed; we need not fear the noise of their thunder, which can do no execution upon us, and which are meer bug-bears to affright persons of weak and childish phansies: we tread in the steps of those holy Saints and Martyrs; we are safe, we are secure; provided we copy out their lives, and imitate those glorious examples they have set up of consummate piety as well as profess the same faith. Wherever the Christians were dispersed, whether in the Patriarchate of Rome, or Alexandria, or any other; by virtue of this Profession of faith, they were received into communion [Page] and admitted to the common rights of Religion, not denying or envying to each other salvation in the world to come, but by joint exercises of devotion mutually promoting and advancing it: nay their, charity was so great, that notwithstanding the most unchristian censures and unjust Schism of the Donatists, they lookt upon them as Brethren still, though horribly perverted by a false and ignorant zeal to make a separation from them; nay they did not pass a damnatory sentence upon V. Salvian. de gubernat. Dei lib. 5. p. 100. ex editione Baluzii. the Arians, nor altogether despair of their s [...]ation, but left them to stand or fall to their own Master.

2. Upon and after a ready acknowledgment of the articles of faith, without which no one can pretend to be a Christian, let a liberty of judging in other less material points of doctrine be allowed and indulged: for variety of opinions does no more dissolve the unity of faith, than variety of rites and ceremonies. How had that wide wound, which schism has made in the body of the Church, been long since closed and perfectly healed, if this soveraign medicine had been applyed, and if they had not proceeded so dogmatically and boldly, by confessions of faith, and by new and unheard of canons to determine points uncertain and doubtful! by which way of procedure the minds of Christians are oppressed, and the doctrine of faith rendred perplext and obscure by scholastick subtilties and niceties. It were to be wisht indeed, that all Christians, and especially those, who, for most just and weighty and indispensable reasons and motives, have relinquished the Roman communion, could agree in a general systeme of Theological opinions: but because this is not to be hoped for, considering the different apprehensions, tempers, inclinations, interests, judgments, way of education, method of study and arguing, [Page] and interpreting scripture, and consequently there not being the same light of knowledge, the same force and sharpness of wit and understanding, the same industry and impartiality; why should we not for peace and quiet sake bear with others, who, though they may differ from us in some particulars, agree with us in fundamentals, as they are contained in easy texts of Scripture, and in the ancient Creeds, with all Christian charity, and compassion, and moderation? Let that evil custom of reviling, which is almost become habitual and natural, and that odious calling of names and branding private notions with ill characters, if they may admit of a more favourable interpretation, without prejudice to the essential truths of the Gospel, for ever cease, and be totally laid aside. For by this mutual indulgence and condescension, which all Lovers of peace cannot but acknowledge to be most fit and equitable, there is no one whatever, be his capacity never so mean and dull, but he will foresee and presage, that a mighty benefit would redound to Christendom, and a happy stop would be put to the disorders and confusions of it.

3. Let the antient canons about Church-government be restored to their full vigour, and every National Church enjoy its just rights, and the Bishop of Rome be reduced to his original jurisdiction, and all pretensions to an Oecumenical power for ever be abolished and annulled. For the Romanists, in the height of all their pride and usurpations, which have violated the peace of the Church, of which they cannot but be convinced in their consciences, may remember, that communion with their Church was never held necessary, but onely, as it was a part, and branch, and member of the Catholick Church. Besides, who can be ignorant of the great disputes maintained [Page] with the See of Rome in antient and latter times, by the Christians of other communions, in defense of their rights? The Churches, both in the East and South, divided into several Patriarchates and Bishopricks, vindicated their privileges, which they enjoyed according to the decrees of the Council of Nice, in their several limits and districts. The title of Universal Bishop was not then known or pretended to: no one had either the vanity or the ambition to usurp such an unlimited power.

This honour was reserved for Pope Boniface the third, and his Successors, as if all the world hence forward were to be included within the walls or Pomoeria of the city of Rome. The world was astonished at this procedure, and could not with any patience admit and suffer so great an imposition. Christian Carthage despised the insults of the Bishop of Rome, as much as their Heathen Ancestors did the Senate: and although Constantinople, unwillingly enough, allowed the honour of the first, and chief See to Rome, yet it ever maintained its own liberty: and though now horribly oppressed and sadly groaning under Turkish tyranny, is not so forgetful of its ancient honour, as basely to submit to the claims of Rome. They would very willingly retain communion with her, and with all the branches of the Catholick Church, if the hinderances of that communion were once removed, and that pretended universal authority laid aside: in which holy desire we join with them. Let the Bishop of Rome be the first of that order; provided, that he be not lookt upon, as the sole universal Bishop; and that all others be deemed to be, as indeed they are, by the constitution of Christ and his Apostles, independent, and not his Vicars and Deputies: and provided [Page] also, that their rights, which rely upon the same Ecclesiastical laws, be reserved to them in their full and just extent; and that the decrees of the Roman Court be not imposed upon the world with a non obstante to Apostolical constitutions; and that its jurisdiction be contained within the limits of the antient Canons. If this bar were removed, a way would quickly be opened to let peace into the most divided parts of Christendom. This all good Christians, all but such worldly-minded men, whose interest it is to keep up these differences, earnestly wish, sigh, and pray for, and would readily unite upon these honest and just conditions, if truths necessary to salvation were only proposed to be believed, according to the antient forms; if all fiery censures and excommunications were utterly condemned and abolished; and if superstition were removed from the service of God, and the publick offices of Religion.

Unless this be done, we must, as in the presence of God, and his holy Angels, and all mankind, lay the schism at the Romanists door, and wholly impute it to them, that the Catholick Church does not enjoy the great blessing of Ecclesiastical peace. In the mean while, we of the Church of England, are very ready to admit of any conditions of obtaining this most blessed and glorious end, provided that by them the peace of our consciences be not violated and disturbed; that they do not contradict and thwart the principles and analogy of faith; that the Scripture, and its best and most genuine interpreter, Antiquity, be admitted to have the highest and only lawful authority in determining controversies of faith; that no prejudice be done to Ecclesiastical Government; and lastly, that all things be tryed by the rules and canons and customs, which were in use in the first ages of Christianity, by which the Catholick[Page]Church was then governed. O happy, O blessed, O glorious day, in which all these confusions, which no good man can think of without great disorder of mind, shall be removed, and all, who worship the same crucified Saviour, shall unite in brotherly love, charity, and communion! But the wicked lives of Christians, and base secular interest will not permit us to expect so great a blessing. We must first endeavour to restore the piety, the strictness, the humility, the disinterestedness of the antient Christians, before we can pretend to the same hearty unity.

But alas! we degenerate from their examples: religion is no longer lookt upon as a rule and institution of life and manners, but is turned into an art of disputing, and our vices alienate our minds from all thoughts and designs of union: pride, and malice, and naughty affections, and love of worldly splendor and greatness shut out all hope of peace. It must be the work of Almighty God, and the wonderful effect of his Providence and grace, to dispose the hearts of the Christian Princes, and great Ecclesiasticks of the Roman Communion, to set upon this great design of reforming in order to a perfect union and agreement: and I doubt not, but thousands of that communion, especially in the Gallican Church, where they have set bounds to the exorbitant power of the Pope by their late decrees, in compliance with the antient canons, and in vindication of their own privileges, and where they begin to be ashamed of several gross errors, which have hitherto passed for good, wholsome, Catholick doctrine, as appears by their new Expositions, and Interpretations, and Catechisms, long to see this happily effected: for which purpose it becomes us all, to put up incessant prayers to God, that all, who call, and own, and profess themselves Christians, may remember from whence they are [Page]fallen and repent, and ever after exercise themselves in the practices of all Christian virtues, and in the acknowledging of the truth, which is after godliness, that laying aside all vain jangling about lesser matters, they may follow after things, which make for peace and mutual edification, and that being guided and governed by the good spirit of God, they may be led into the way of truth, and hold the faith, the truly Christian, the truly Apostolical, the truly Catholick faith, in unity of spirit, in the bond of peace, and in righteousness of life. May the God of all mercy and comfort at last restore unity to his Church, now labouring under grievous distractions, for the merits and intercession of our blessed Lord and Saviour Jesus Christ.

Amen.

FINIS.

§

[Page]

Imprimatur,

[...]g. 16. 1687.

Guil. Needham.

§

[Page]

A Pacifick Discourse OF THE CAUSES AND REMEDIES OF THE DIFFERENCES ABOUT RELIGION, Which distract the Peace of Christendom.

LONDON, Printed for Sam. Smith at the Prince's-Arms in St. Paul's Church-yard. 1688.

ERRATA.

PAge 16. line 30. for contributes read contribute l. 31. for difference r. differences.

Books Printed for Sam. Smith at the Prince's-Arms in St. Pauls Church yard.

[Page]

COncio ad Clerum habita coram Academia Cantabrigiensi Junii 11. An. 1687. Pro Gradû Baccalaur. in S. Theologia. Ubi Vindicatur Vera & Valida Cleri Anglicani, ineunte Reformatione, Ordinatio. Cui accessit Concio habita Julii 3. 1687. De Canonicâ Cleri Anglicani Ordinatione, Latinè reddita & aucta. A T. Browne, S. T. B. Coll. D. Joh. Evang. Soc. Annexum est Instrumentum Consecrationis Matth. Parker Archiepiscopi Cantuariensis ex MS. C. C. C. Cant.

The State of the Church of Rome when the Reformation began, as it appears by the Advices givento Paul III. and Julius III. by Creatures of their Own. With a Preface leading to the Matter of the Book.

Remarks upon the Reflections of the Author of Popery Misrepresented, &c. on his Answerer, particularly as to the Deposing Doctrine? In a Letter to the Author of the Reflections. Together with some few Animadversions on the same Author's Vindication of his Reflections.

Jacobi Usserii Archiepiscopi Armachani, Opuscula Duo, Nunc primùm Latinè Edita: Quorum alterum est de Episcoporum, Et Metropolitanorum Origine: Alterum De Asia [Page] Proconsulari. Accessit Veteris Ecclesiae Gubernatio Patriarchalis, Ab E. B. Descripta. Interprete R. R. E. B. P. Praetereà accedit Appendix, De Antiquâ Ecclesiae Britannicae Libertate, & Privilegiis,

Miracles Work's above and contrary to Nature; Or, an Answer to a late Translation out of Spinoza's Tractatus Theologico-Politicus, Mr. Hobb's Leviathan, &c. Published to undermine the Truth and Authority of Miracles, Scripture, and Religion, in a Treatise Entituled Miracles no Violation of the Laws of Nature.

The Difference between the Present and Future State of our Bodies considered in a Sermon, by Jeremy Collier, M. A.

The Life of St. Mary Magdalene of Pazzi, a Carmelite Nunn. Newly translated out of Italian by the Reverend Father Lezin de Sainte Scholastique, Provincial of the Reformed Carmelites of Touraine. At Paris, For Sebast. Cramoisy in St. James's Street, at the Sign of Fame. 1670. And now done out of French: With a preface concerning the nature, causes, concomitants, and consequences of Ecstasy and Rapture, and a brief discourse added about discerning and trying the Spirits, whether they be of God.

The Vanity of all Pretences for Tolleration, wherein the late Pleas for Tolleration are fully Answered; and the popular Arguments drawn from the Practice of the United Netherlands are stated at large, and shown to be weak, fallacious & insufficient.

The Duty of Servants, containing First, Their Preparation for, and choice of a Service. Secondly, Their Duty in Service, Together with Prayers suited to each Duty. To this is added a Discourse of the Sacrament suited peculiarly to Servants. By the Author of Practical Christianity.

The History of the Original and Progress of Ecclesiastical Revenues: Wherein is handled according to the Laws, both Ancient and Modern, whatsoever concerns matters Beneficial, the Regale, Investitures, Nominations, and other Rights attributed to Princes. Written in French by a Learned Priest, and now done into English.

[Page]

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A pacifick discourse of the causes and remedies of the differences about religion, which distract the peace of Christendom

Smith, Thomas, 1638-1710.

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1688

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A60563

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— A pacifick discourse of the causes and remedies of the differences about religion, which distract the peace of Christendom, Smith, Thomas, 1638-1710..

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Printed for Sam. Smith ...,. London :: 1688.. (Errata: p. 34.) (Advertisement: p. [1]-[2] at end.) (Reproduction of original in Union Theological Seminary Library, New York.)

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Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.