doctrines, which are controverted among protestants, are necessary to be known, in one or other determinate sense, in order to salvation? Or that the opposite errors do exclude men from salvation? To say that he has, would show great rashness, and betray a mind blinded with party zeal. But if the great Judge of the world has determined no such thing, what arrogance is it for such as we to desire to be thought more righteous and more rigid than God himself?

Hitherto, therefore, it has been plainly shown, that there is so great an agreement among protestants, and that their disagreement is so inconsiderable, that they may very well exercise mutual forbearance, and enter into a hearty union with one another. But we shall go a step further, and venture to assert, that this is not a matter left to our liberty, but of the utmost necessity and most strict obligation, whether we regard conscience or prudence. And first, with regard to conscience; for, if this disagreement does not hinder but persons, who so differ, may be good christians, and true members of the church, communion must necessarily be held with them; which, if we deny, we are guilty of violating the great law of charity, and of rending asunder the body of Christ; for Christ has declared that all his disciples should be one; and St. Paul directs, that the "unity of the spirit be kept in the bond of peace;" as we have endeavoured to show

in chapter seventh, by a great number and force of But no one has pressed this matter arguments. more strongly, as far as it concerns the controversies that are among protestants, than the most pious and great lover of peace, Samuel Werenfels, to whose excellent treatise we refer the reader.*

But such a union is no less necessary from the laws of prudence, than from the obligations of duty and conscience; for, who can be ignorant how many evils have sprung up from the violation of it? What hatred, strife, and wars; what a pernicious custom of endless debates and slander; what loss of time; what a visible decay of piety and charity; what a hindrance to reformation; and what triumphs of the papists and other adversaries; when all the good effects, contrary to these evils, might be procured by the agreement we have been recommending.

However, lest any one should pretend that what we have been proposing is indeed an excellent and laudable design, and greatly to be desired, but no more likely ever to be accomplished, than squaring the circle, or finding the philosopher's stone; this difficulty, though it be not altogether imaginary, yet we shall remove it in a few words.

For what

hinders, but that which has formerly and elsewhere been often accomplished, if not in all churches, nor perhaps upon a lasting foundation, yet in many

* Considerationes generales de Ratione uniendi Ecclesias Protestantes.

places, and at divers times, may be effected again, nay, and become universal? There are several known instances of such a union, which are before every one's eyes, namely, at Marpurg, 1529; at Wittenburg, 1536; at Sendomir, and other places of Poland and Bohemia, 1570 and the following years; at Leipsic, 1631; at Charenton the same year; at Cassel 1661; and at Koningsberg in Prussia not long since. To these we may add many acts of the diets in Germany, from the beginning of the reformation, even to the present times, in which the reformed have been acknowledged as brethren of the Augsburg confession, and are still so accounted. To all which may be added innumerable writings of princes and states, churches and universities, as likewise pious and moderate men on both sides, who have endeavoured to persuade to such a union, to promote and recommend it, and laid down proper methods to effect it. And the famous and learned Christ. Matth. Pfalfius, a divine of Tubingen, has very lately professed himself to be of the number of such pious persons, and lovers of peace, with great honour, and the applause of all good men, for as to any small difference that remains, it is not worthy to be regarded; who declares, "That the coalition of protestants has hitherto been prevented, not through any defect in the thing itself, but through the faults of men."* And elsewhere

* Dissert. de Articulis Fundamentalibus.

he judiciously examines into the importance of those controversies that are among protestants, and shows they are not fundamental.*

CHAP. X.

Advices to promote Agreement and Forbearance.

WHAT remains, is only to add some short advices, which may be of use towards effecting this agreement and forbearance; which we shall submit to the examination of all pious readers, and lovers of peace.

1. It is necessary for all to preserve a true and just sense of christianity continually in mind; not such as is made up of some obscure notions, or scholastic niceties, but which consists in the new creature, that is, in true piety and real virtue.

2. The importance of all doctrines and controversies ought to be carefully examined by the word of God, and by the laws of prudence, that a mountain may not be made of a mole hill, nor hay and stubble be made the foundation of christianity.

3. When matters are really obscure and doubtful, our assent ought to be withheld; we should not be wise above what is written, but use caution and

* Instituti. Theologic. Dogmat. & Moral.

sobriety, according to the measure of light, which God has granted us.

4. It is to be desired, that we may never suffer that first, and truly fundamental principle of the reformation, That the Holy Scripture is the only rule of our faith, to be forgotten; and consequently, that we may never subject our faith to any assemblies of men, or to any human decisions, whatever authority or learning they may be possessed of; but that we may try all things, whatever they may be, by the rule of God's word.

5. We ought always to bear in mind, that we ourselves are very liable to err; and so we shall not be too tenacious of the opinions we have formerly entertained, but be always ready to receive further light, and hearken to the admonitions of others.

6. All those questions, that are disputed among protestants, which surmount the capacities of common people, and contribute nothing towards promoting piety, or holiness, ought never to be referred to them.

7. And when such questions are disputed in schools, it ought to be with the utmost modesty and humility; and at the same time it ought to be shown that these things do not belong to the foundation of faith.

8. In such questions, and all that are equally intricate, the very words of scripture ought to be used, as much as possible, and the notions and terms