The Online Library of Liberty

A project of Liberty Fund, Inc.

• Introduction
• Advertisement
• The Divine Feudal Law Represented
• §1.
• §2.
• §3
• §4
• §5
• §6
• §7
• §8
• §9
• §10
• §11
• §12
• §13
• §14.
• §15
• §16
• §17
• §18
• §19
• §20
• §21
• §22
• §23
• §24.
• §25
• §26
• §27
• §28
• §29
• §30
• §31
• §32
• §33
• §34
• §35
• §36
• §37
• §38
• §39.
• §40
• §41
• §42
• §43
• §44
• §45
• §46
• §47
• §48
• §49
• §50
• §51
• §52
• §53
• §54
• §55
• §56
• §57
• §58
• §59
• §60
• §61
• §62
• §63
• §64
• §65
• §66
• §67
• §68
• §69
• §70
• §71
• §72
• §73
• §74
• §75
• §76
• §77
• §78
• §79
• §80
• §81
• §82
• §83
• §84
• §85
• §86
• §87
• §88
• §89
• §90
• §91
• §92
• §93
• §94

§3

How far it may be endeavoured to reconcile the Dissentions in Religion.I believe no one can doubt but it becomes all good Men to wish that this last Source of Calamities among Christians might be stopp’d up; and that every one is bound to contribute all that they have in their Power to do towards it, in as much as so doing they would be then number’d among the Peacemakers, whom our Saviour pronounces Blessed, and honours with the Title of Children of God, Mat. 5:9. And the Apostle’s Admonition to this Purpose is very evident and considerable, Phil. 2:2, 3, 4. in these Words; Fulfil ye my Joy, that ye be likeminded, having the same Love, being of one Accord, of one Mind. Let nothing be done through Strife or Vain-glory, but in Lowliness of Mind let such esteem other better than themselves. Look not every Man on his own Things, but every Man also on the Things of others. Nor is this a Matter that we should despair to do any Good in, because many have labour’d in it in vain, and have been derided and insulted for their Pains. For those Things which are built upon good and true Foundations will find Acceptance with some at least, if not with all, and what is at this time rejected, will after a time, when the prevailing Prejudices are worn off, have its due Esteem; and without doubt Almighty God has his appointed Times for such Mutations; which as they ought to be expected with Patience, so every Man has Right to declare his good Intention towards the thing, when it will hurt no one, and may be of good Use, at least, to some. But if any Man thinks fit to bestow his Pains in this Design of reconciling Differences in Religion, he must, above all Things, take Care that he does nothing that may prejudice the Truth: For ’tis better to retain a Saving Truth, even amidst Contentions and Contradictions, than to enjoy a profound Quiet by a Falshood. And neither may such a Concord or Agreement be attempted as would contradict the Nature of Christian Religion, or produce more Calamities than those very Dissentions, not irritated or provok’d, are the Cause of. It is not fit to be thought of then, that all who bear the Name of Christians should lay aside all Concern for Truth, and all agree and join into one of the Dissenting Sects. Or that, renouncing their own Judgment in the making of their Choice, they should give up themselves to be determin’d by any one Person, or that they should by Force be brought to embrace the Opinions of any one Party. Such a thing does not agree either with right Reason, or the Genius of Christian Religion; nor is it indeed possible to be according to the State of Humane Affairs. So likewise it were a very preposterous Method of Concord, if any should propose that all the disagreeing Parties in Religion should be held in the same Rank, as if Eternal Salvation might as well be attain’d and secur’d in one as in another. For he who should think thus, must first suppose that no Party of Christians have any Error which subverts the Fundamentals of Religion, and this I believe is what no one will allow. And forasmuch as by the Nature of Things it cannot be that more than one of many differing Opinions should be true, he who equally esteems all the Differences, does truly esteem no one among them. That the Evils therefore which arise from Disagreements in Religion may be taken away, there do seem to be only these Two Methods remaining that can be made use of to this Purpose, and they are Toleration and Reconciliation; and these must be either Universal, or in the Fundamentals alone. But when we say this, we do not design to limit the Divine Wisdom and Power, to whom it is easie to find out Remedies for those Evils which no Humane Prudence can foresee.