Eleventhly, But whatsoever ways they are pleafed to devife, to humour Mens depraved appetites, we are fure of this advantage by following the Scriptures, which they cannot pretend to by following their Church. That if we happen to entertain an erroneous opinion, grounded, as we think, upon fome place of Scripture, it is implicitly retracted and condemned, by our precedent full and intire affent to all things contained in the Scriptures; and our general refolution to hold nothing contrary to them, nor admit any thing (as neceffary to Salvation) that cannot be proved by them. Which makes the Error that we unwittingly and unwillingly hold against the Scriptures, lefs dangerous: because our adherence to the Scriptures is nearer, closer, and firmer, than it is to our particular Errour, Whereas, by following their Church, not knowing what it is, (whether the whole Body of People in that Communion, or a General Council, or the Pope, in, or out of a Council) we shall have no fuch Excufe for our Errors: but they will be rather much aggravated, by our adhering so strictly to a doubtful and uncertain Rule; unto which the People in that Communion sticking clofer, than they do to the Word of God, it, leffens the value of all the Truth which they believe, and doubles the guilt of all their Errors.

And, Lastly, as this is a great fatisfaction to our felves, fo there is this to be added for the Comfort of others alfo. That by following the Scriptures, we fhall learn to bear with one another in our different opinions, about things which cannot thereby be determined; nay, in things

which are not directly against it, or wherein we are not yet fufficiently inftructed: But by following the Roman Church we fhall be taught to pass the heavieft fentences upon all those, that believe not in all things as we do; nay, to take the feverest courfes with them, though they be Men of the moft innocent and ufeful lives; conforming themselves in all things to the Precepts of Christ Jefus, and to the Authority of their Governours for his fake, where it doth not manifeftly contradict Him.

To conclude this, we, for our parts, are of the fame mind, even towards them, which Grotius before observed the Apoftles were of towards the Jews; From whom, faith he (and let the words be taken, as if spoken by us, to those of the Roman Communion) they would not fo much as exact an acknowledgment of their happiness, in being delivered from the heavy Yoke of Rites and Ceremonies that lay upon them; But if they would admit of the Commandments of Chrift, which are full of all goodness, eafily permitted them to follow what courfe of life they pleafed in matters of indifferency; provided they would not impofe the necessity of obferving them upon others.

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SECT. XXV.

Conclufion of all.

PON these terms we are ready to agree with them; and I conclude all with this memorable Propofal, which Erafmus made in a Letter to Johannes Slechta, a Friend of his in

Bohemia,

Bohemia, at the very beginning of the Reforma-. tion, MDXIX.

This would reconcile People to the Church of Rome, if all things were not so particularly defined, and made a matter of Faith, which we would have. to belong to it but thofe only which are evidently expreffed in the Holy Scriptures; or without which we do not fee any way to be faved.

To this purpose a few things are fufficient; and a few things may be fooner perfwaded than a great many.

Now out of one Article we make Six Hundred: Some of which are fuch, that without endangering Piety, we may either be ignorant, or doubt of them. And, fuch is the nature of Mankind, that what is once defined, we hold tooth and nail, and will by no means part with it.

But when all's done, the fumm of Chriftian PhiloSophy lies in this; That we understand all our Hope to be placed in God, who freely gives us all things by his Son Fefus, by whofe death we are redeemed, into whofe Body we are planted planted by Baptifm; that being dead to the Luft of this World, we may live according to his Doctrine and Example; not only abstaining from all evil, but endeavouring to deferve well of every Body: and that if any adverfity happen, we bear it courageously, in hope of a future Reward, which, without all doubt, waits for all pious Perfons at the coming of Chrift: and that we make fuch progress from vertue to vertue; as notwithstanding to arrogate nothing to our felves, but to afcribe all the good, that is in us, or that we can do, unto GOD.

Thefe things chiefly are be to incultated, and beaten into the Minds of Men; fo that they become, as were, their Nature. But if any will fearch into

it

thofe

thofe things, which are more abftrufe about the Divine Nature, the Hypoftafis of Chrift, or the Sacraments, that they may raise their minds the higher, and draw them from things here below; let them do fo: provided that every Body be not compelled prefently to believe what feems good to this or that Perfon.

For as out of large deeds arife fooner Law-fuits; fo are differences begotten, by very many definitions. And let us not be ashamed to answer to fore things, God knows how it may be done, it is fufficient for me to believe that it is done.

I know that Chrift's pure Body and Blood is to be purely received by thofe that are pure; and that He would have this to be a most holy Token and Pledge, both of his Love to us, and of our Chriftian Concord among our felves. And therefore I will examine my felf, and make a ftrict fearch: whether there be any thing in me that ill agrees with Chrift; whether any difcord with my Neighbour.

But how the Ten Predicaments are there, how the Bread is Tranfubftantiated by the Mystical Words; (or as he explains himself in the latter end of his Book, upon lxxxiv. Pfal.) how the Body of Chrift is there, whether under the substance of Bread, or under the Species of Bread and Wine, and fuch like; doth not much conduce, in my Judgment, to proficiency in Piety, &c.

By thefe, and other fuch innumerable Difputations, in which fome triumph; the Minds of Men are called away from thofe things, which alone are to the Purpose.

To conclude, it will be of great moment to establifh the concord of the World; if all fecular Princes, and especially the Bishop of Rome, would abstain from all appearance of Tyranny and of Covetousness.

For

For Men easily start back, when they fee Slavery is prepared for them; when they fee they are not invited to Piety, but inveigled to be made a prey.

If they perceive us to be harmless, to be benefi cient; they will most easily credit us, and intruft themselves with us. Thus He.

It would not be very hard to make a longer Book on this Subject: but this is fufficient (as Grotius fpeaks in the beginning of this Discourse, about the Truth of Chriftian Religion) to convince those whofe Understandings are rightly difpofed, and are not pertinaciously set against all further information. But no Arguments can be found of force enough to convince a froward Will, and perfwade perverfe Affections: which make Men uncapable of Moral Truth, most of all of Divine. Which will not enter (as the wife Man fpeaks) into a malicious Soul; nor dwell in the Body that is fubject unto fin. For the Holy Spirit of Difcipline will flee Deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.

THE END.

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