Conformity of the ecclesiastical discipline of the Reformed churches of France with that of the primitive Christians written by M. La Rocque ... ; render'd into English by Jos. Walker.

THE AUTHOR'S PREFACE.

WHat Laws are in a State, the same things are Canons in the Church: All Societies of Men, as well Civil as Sacred, have always stood in need of some Rules for the conduct of those whereof it is composed, and under their direction to attain the designed end, which is pleasure of life, with the repose of Conscience, and tranquility of Mind. Man ought of his own free will be inclined to the obedience of these, in the main prospect of the pleasure there is in doing his Duty, and in the delight which is to be found in the pra∣ctise of Vertue; besides that in so doing, depends the happiness all men seek after, but which few do find, because they seek amiss. Nevertheless, according to the manner we are made, it's necessary we should be excited by other motives, and be set a work by other principles; these Motives are, Fear of punishment, and Hope of re∣wards; the two great springs that give motion, if it may be so said, to the whole world, and which do powerfully ingage men to eschew evil, and do good. Legislators have also employ'd it in the world; the Apostles, and their Successors, in the Church; and God himself made use of it in regard of Adam, promising him Life and Im∣mortality, if he continued faithful and obedient to him; and on the contrary, threatning him with death, if he were so foolish as to neglect the keeping his Commands, and violate the purity of his Laws: In the day thou eatest the fruit of the tree of knowledge of good and evil, thou shalt die the death.

Man being a reasonable Creature, it was suitable to God's wisdom to give him Laws to serve as a Rule and direction through the whole course of his life; therefore he had no sooner created him, but he imprinted in his heart those instructions which we call the Law of Na∣ture, the Exercise whereof was to constitute his joy and felicity; so that had he always persever'd in his inno∣cence, he would not have stood in need of Judges, nor of their Tribunals; his conscience would have been suf∣ficient for him; its counsels would ever have been safe, its decisions just and right, and all its Ordinances would have tended to the practise of this important maxim of the Son of God, which he drew from the very spring of Nature it self, not to do to others, but what we would they should do to us.

But sin having interrupted this Oeconomy, and darkned the Lights which attended it, all these directions of Nature have been ineffectual, and these Instructions of no value. Nevertheless 'tis certain, God preserved in Man after his fall, or at least he stirred up in him anew, by the efficacy of his Providence, some little remains of that clear and pure light wherewith the understanding had been illuminated when 'twas immediately made by his hand; and thence it is that all men have the common and general Notions, That there is one God; That he go∣verns all things; That he punishes the wicked, and re∣wards the good; That to honour him, is a Law that's al∣lowed amongst all men; And that he must not only be thought to be immortal and blessed, but also to be a Lover of Mankind, of whose preservation he takes particular care, in daily doing them good; it was thereby that the Inhabitants of the Isle of Maltha concluded St. Paul was a Murderer; * 1.1 they said, when they saw a Viper on his hand, Divine Vengeance followed him, and would suffer him to live

no longer. It is also from this principle proceeded the know∣ledg the Apostle attributed to the Gentiles, when he saith, For when the Gentiles which have not the Law, * 1.2 do by nature the things contain'd in the law; these having not the law, are a law unto themselves, which shew the work of the law writ∣ten in their hearts, their conscience also bearing witness, and their thoughts in the mean while accusing, or else excusing one another.

But at length Sin having almost extinguished the light of Nature, and made all its instructions unprofitable, God was obliged to renew the knowledg of it, by publishing his Law, which in substance contains the same precepts as those did which God had writ at first in the heart of Men; and seeing the greater corruption is, so much the more need there is to multiply Laws to restrain its impe∣tuosity and violence, and so hinder its spreading and excess; God, who knew very well the inclination of the people of the Jews, which were a people of a stiff neck, and uncircumcised heart, as the Scripture speaks; a peo∣ple inclined to disobedience and rebellion; God, I say, not content to divulge the Moral Law, he thereunto joyned the Ceremonial and Political Laws, to the end the Israelites should the easier be retain'd in their duty, under the heavy yoke of this severe Discipline.

Thence it followed by the Rule of contraries, That the more Sanctification is advanced, the less need there is of Laws; which made St. Paul say, That the Law is not made for the just, but for the Sinners and wicked. The first Christians had but very few Decisions and Decrees in their Discipline, because being full of Piety and Zeal, and that labouring with unspeakable diligence in the work of their Sanctification, they disposed themselves voluntarily according to the nature of the Gospel, and intention of Jesus Christ, and conscionably practising

the Maxim of the Apostle, That all things should be done de∣cently and in order, in the Church of God; they with ease were guided by the Divine motions of Grace, and the inspirati∣ons of that holy Spirit which God had so plentifully, and in great measure poured forth on his Church in the first Establishing of Christian Religion; for as to the Canons attributed to the Apostles, and the Constitutions which also go in their name, they are things forged in the fol∣lowing Ages; and after this new people had began to degenerate from the first heat of their zeal, and that they had given some check to the innocence of their life, and to the purity of their Manners; and as corruption insen∣sibly got ground; so also was seen to increase, the num∣ber of Canons and Ordinances; for it commonly happens, that ill actions do multiply good Laws, without which it would be impossible to make head against the many Scandals that licentiousness does introduce where it pre∣dominates, and where sins are not repressed and punished.

Something of this kind hapned in our Reformation, which had a great resemblance with the first Establish∣ment of Christian Religion; for it may truly be said, that by a particular blessing of Heaven, the first Reformers were so holy in their life, so pure in their conversation, so wise in their conduct, so modest in their words, and so humble in their actions, that all their study and care ten∣ded only to Piety and Virtue, without being needful to incline them to it by any great number of Rules; so also their Discipline at first consisted in forty little Articles, which were composed by the first National Synod held at Paris, in the year 1559; whereas that we have at this time, contain'd in 14. Chapters, 222. Articles, much more large and ample than the first.

The Reason of this difference, proceeds from the change which in time hapned to those that liv'd in our

Communion, and that were Members of our Churches; had they always followed the steps of their Ancestors, and that they had been faithful Representatives of their Innocence, and of their purity, they would have stood in need but of very few Rules; because the only love of Virtue, would have seasoned all their actions, animated all their motions, mortified their passions and desires, and lighted in their Souls a Divine flame, which would have raised their thoughts from Earth to Heaven, and the which in snatching them by a holy violence from the love of the Creatures, would inseparably have fastned them to the love of the Creator.

But because there is always some remains of Man in Man, and that the flesh too often prevails over the spirit; they by little and little degenerated from the zeal of their Fathers, and their piety insensibly falling into ex∣tream coldness, they suffered themselves to fall into ma∣ny defects, which dishonoured the Holiness of their Pro∣fession, and which obliged their Guides to increase from time to time, the number of Laws, to restrain by the authority of those Ordinances the course of their disor∣ders, and to stop the spring of those abuses; wherein they wisely followed the conduct of the Primitive Fa∣thers, who seeing a great negligence in the lives of Christians, added to their Constitutions new Decrees, proportionable as the Sins of Men gave them matter and occasion; knowing well, that 'twas the only means to preserve in its purity, a Religion which had been cemen∣ted by the blood of Jesus Christ, and consecrated by his Spirit.

In conclusion, How large soever our Discipline at this time may be, and how much soever is increased the number of its Canons, I dare boldly say, That never was a better Discipline; and that there was never seen an Ec∣clesiastical

Policy, more judiciously composed, than it is; if one take the pains to read it without prejudice, one shall agree to this truth, and unless one be extreamly prepossest with prejudice against it, it must be granted, that the Constitutions are just, that the Rules are holy, and that all the Decrees have no other aim but the glory of God, and the holiness of those which submit them∣selves to the keeping of his Laws; all the parts of this body answer one the other; they march an equal pace, and agree all to the same end; the form of Government which it prescribes, is indeed very simple, but it is Evan∣gelical; the order it will have one follow, is full of ex∣actness; and if the Government it establishes, is far from splendor and pomp, it is wholly bedew'd in justice and equity. In a word, All that's contain'd in it, was set∣led with a spirit of love and sweetness.

After all this, what is there can be blam'd in this Dis∣cipline? Is it the Establishment of its Ministers? But there must be such to instruct the people. Is it the man∣ner of their Establishment? But it is conformable to that which was observed in the Primitive Church. Is it the qualities which is desired to be in them? But they are the very same which St. Paul requires in those which consecrate themselves to the holy Ministry, Is it the Du∣ties whereunto they are obliged? But in this also is fol∣lowed the precepts of the same Apostle, seeing they are obliged to preach the Word of God, to administer the Sacraments which he has instituted, to live unblameably, to be an Example to their Flock in word and actions, to edifie them by their Sermons, and by their Example, un∣der pain of great Censures to those which do not dis∣charge themselves as they ought of these just Duties, even to the suspending and deposing those which com∣mit Scandalous offences, and such as deserve suspension and deposition.

Shall our Schools be condemn'd? But the use of them is too ancient, and too necessary; for 'tis convenient to instruct youth, and teach them with care, that they may one day be fit instruments in the hand of God for the propagating his truth, and for establishing the King∣dom of his Son.

If any carp at our Consistories; it shall be made ap∣pear, that from the beginning there was in every Church an Ecclesiastical Senate, which informed themselves of all which concerned the good and edification of the Flock.

If any quarrel at our Lay Church Elders, we will make appear, that their Institution is almost as ancient as the setling of Christianity; and that the Primitive Church having used it successfully several Ages, we also make use of it with much utility, according to its example.

As for Deacons, all the world knows they were insti∣tuted by the Apostles, and amongst us they answer very well to the design of their Institution; for they take care of the Poor, and distribute to them the gifts and charity of good people, as their true Patrimony.

As to the Union of the Churches, St. Paul declares sufficiently of what importance it is, when he exhorts us to keep the unity of the spirit in the bond of peace, and to be one body and one spirit, as being called to the hope of one and the same vocation. The ancient Doctors have recom∣mended nothing with more care than this holy union; nor censur'd any thing with more ardor and zeal, than the Divisions and Schisms which divide the Church, and tear to pieces the seamless Coat of our Lord Jesus.

Our Colloquies are nothing else in effect, but Assem∣blies of Ministers and Elders of some certain Association, or part of a Country, deputed by their Churches to de∣liberate all together of Affairs which offer, and do con∣cern

the quiet and comfort of those which sent them; so that they cannot be condemned without censuring at the same time, the Synods which are called Diocesan, to which they have no little resemblance.

Who can find any fault with our Provincial and Nati∣onal Synods, seeing they are grounded on the practice of the Primitive Church, and on the authority of the Canons which so frequently recommend the holding and calling of them.

One must be very ill humoured to blame what we do in our Assemblies, all the holy Exercises whereof con∣sist in Invocating the Name of God, in Singing of Psalms, in Preaching his Word, and in the administring the Sa∣craments.

These Sacraments being the Seals of his Covenant, and Symbols of our Redemption, they cannot be Celebra∣ted with too great respect, nor too much reverence cannot be shewn when they are administer'd; and 'tis this re∣spect and reverence which has been endeavoured to be inspir'd in Believers amongst us, by the directions which has been made about the administration of Baptism, and the Celebration of the Lord's Supper.

There has no less care been had in preserving the Ho∣liness of Matrimony, from whence has been removed all manner of filthiness and impurity, and all imaginable precaution used to render it legitimate.

To conclude, As for the Advertisements which regard particular persons, it has been made known to all the world, that nothing else was intended but to dispose Christians to Piety and Holiness, and generally to all Virtues, which are worthy the name they bear, and of the Religion they profess.

Behold here the substance of our Discipline, which how innocent soever it be, nevertheless has found adver∣saries,

who being animated with a spirit contrary to that of Christianity, have traduc'd it, and still daily rail a∣gainst it, declaiming against it in their Pulpits, endeavour to render it odious, by the calumnies they accuse it of, and by the unjust reproaches they load it with; as if those which composed it, and which have reduced it to the form wherein we find it, had no other design but to open the door to Licentiousness, to foment Vice, and to in∣courage Debauchery and Excess; but let them say what they list, God which bringeth to light the secrets of all hearts, will be the Judge of our Innocence, and will one day cover with confusion and shame, those which so cruelly censure and injure us.

Nevertheless, I trust, with the blessing of his Grace, that the reading of this Treatise will better inform them, and that finding therein an intire Conformity betwixt our Discipline, and that of the Primitive Christians, they shall be forc'd to change their notes, lest that con∣demning the one, they also condemn the other; they re∣semble one another too much, not to approve, and like of both. 'Tis true, that the better to discern this re∣semblance, Conscience must be consulted, silence must be imposed on the Passions, and all prejudice, which blinds our sight, and darkens our judgment, must be laid aside; by this means the Conformity here proposed will be easily discerned; and having discovered it, they will declare for us; for there would be no reason to make that pass for blasphemy in our mouths which was esteemed Oracles in the mouth of the ancient Fathers, neither to reject this rule of our conduct, seeing it is the same that theirs was.

It is what I undertake to prove in this Book; and to make the thing the more evident, I have examined from first to last, all the Articles one after another, that none

might think I had a design to cast a mist over the Eyes of the Readers, in establishing a Conformity in too large and general a way; and that to save the credit of our Discipline, I would not descend to a particular search and examination. In effect, the first thing I do is to pro∣duce the Text of each Article, then I cite the Decrees of Councils and Testimonies of Fathers, as much as may be necessary to justifie the resemblance which is in dis∣pute; from this Article I pass to another, and so go on unto the last; and I can say with a safe Conscience, that in this work I have not used fraud nor artifice, that there will be seen throughout the whole Book a great deal or plainness, and if in some parts more of art and skill be required, I am perswaded that there never will be cause to desire more of fidelity; because I had so particular a view of resembling these two Disciplines, and to repre∣sent so plainly the features and lineaments, that the one might easily be taken for the other, as it often happens to two Twins, and to find in ours a true Copy of the Prototype, and of the true Original.

Moreover, I warn the Reader, that having done as I have now mention'd, nevertheless I have dispensed my self in reciting at large all that I alledg of Anti∣quity, fearing to deform the Edition; because the whole Work is but a continued tissue of Canons and Testimo∣nies; therefore I have only done it when I thought it ne∣cessary, and in those places which absolutely requir'd it. Secondly, The Reader may take notice, I do not always write the whole Decrees, but just what relates to the matter I examine, reserving the rest for clearing some other Article, if it be proper for it. And to conclude, In the things which are evident, and approv'd of all, I have not oblig'd my self exactly, in all places, to cite the proper terms of Authors, but just the sense and substance;

which nevertheless, I have done in such a way, that none will have cause to blame my Conduct, if they will please to compare with the Originals, what I have tran∣scribed.

Although what I have hitherto writ be more than suf∣ficient to stop the mouth of Calumny, and to justifie our Ecclesiastical Government; nevertheless there are some such untoward and cross spirits, and withal so full of prejudice against us, that they make pass for Criminal, the things which are most innocent; and easily con∣demn what is well worthy the Esteem and Love of the best of Men: For instance, If we forbid Dancing, Comedies, the Play of Hazard, Mummeries, the liber∣ties of Shrovetide Carnivals, and other Follies of this kind, They say we are Leaders of the blind; and they injuriously compare us to those Hypocrites in the Gospel, to whom our Saviour says, They strain at a Gnat, and swallow a Camel; never considering that in acting after this manner, they lessen the Glory of the Fathers, which have so highly reproved the same things, and pronoun∣ced severe Censures against all those which allowed themselves in these worldly pleasures; were they not blinded with prejudice, they would speak after another manner, and they would infer from the severity of these Laws, That those which made them, were guided by the Spirit of God, which inspir'd them with so great a Love to Virtue, and so great a Hatred to Vice, That they for∣bid those which lived under their Authority and Con∣duct, the use of those things which were capable to in∣fect the purity of their Lives, and to stop the course of their Piety and Sanctification.

But the Censurers of our Discipline stop not there; they pretend, it favours Libertinisme, because it permits those which separate for the cause of Adultery, to Marry

some other person; and it may be said, That this sole Article opens to the Preachers of the Roman Church, a wide Field to declaim against us; and that they take occasion, or rather a pretext, to accuse us, as if we were favourers of Vice, and enemies of Virtue: There are also amongst them persons considerable for the Rank they bear, which treat us with no less injustice, for that having but little or no knowledg of the Ancient Disci∣pline of Christians, they imagine it was no way diffe∣rent from that which they at this time follow; and on this wrong ground, they look on them as Libertines, which teach that the band of Marriage may be broke by reason of Adultery; nevertheless 'tis the Doctrine of Jesus Christ, who formally declares in the Gospel, That 'tis only for Adultery that Marriage may be dissolv'd, as well to the Bed, as the Obligation. I know, St. Austin, and some others, have found difficulty in the explication of the Words of our Saviour, and that they could not fully resolve to explain them in the manner I just now men∣tion'd; at least St. Austin confesses in several places of his Writings, That the Question concerning the Dissol∣ving of Marriages for cause of Adultery, is very obscure and difficult, and is, what made him write on this mat∣ter things, which would seem contradictory, if one did not distinguish the times wherein he applied himself to write on this question.

For it is most certain, in what he wrote before the 2d Council of Mileva, which was held in the year of our Lord 416. he appear'd unresolv'd and undeter∣min'd, finding great difficulties, obstructions almost impassible, and depths not easily to be fathomed; those that will please to take the pains to see what he writes in the 3d Chapter of his Book against Adimentius, in the 7th of the Book touching the Comfort of Marriage, in the

8th and 25th Chapters of the 1st Book of Adulterous Mar∣riages, that is to say, of Marriages dishonoured by Adul∣tery, and joyn to these Testimonies which are in the 6th Tome, those others which are in the 4th, to wit, The 19th Chapter of the Book of Faith and Works, the last Question of the Book of 83 Questions, and the 16th Chapter of the first Book of the Sermon of our Lord on the Mount; those I say, which will take the pains to read all these places which I have instanc'd, will agree to the irresolution and trouble St. Austin was in, on the subject now spoke of, and especially if they consider the sincere Confession which he makes in one of the places I have cited; Having, saith he, * 1.3 thus Treated and Exa∣min'd these things according to my capacity, I am not igno∣rant that the Question touching Marriages, is very obscure and difficult, and I do not dare to say that I have yet ex∣plained in this Work, nor that I am able, if you press me, to resolve hereafter, in any other, all the difficulties which accompany it. He confesses the same thing, * 1.4 although in terms a little different, in recalling the Books wherein is found the Testimony which justifies what I have alledg∣ed of his doubtfulness, and declares with his usual hu∣mility, That he don't think to have given to this Mat∣ter, all the clearness it requires.

After this Council of Mileva, this Holy Doctor wrote several Treatises, wherein he explains himself more fully than he had done in the others; for instance, In the 19th Chapter of the first Book of Retractaions, he saith, That 'tis out of doubt, that one may leave his Wife for the Forni∣cation which is committed in Adultery.

In his 89th Letter to Hillarius, Quest. 4. He confes∣ses, That by the Laws of Jesus Christ, * 1.5 it is not permitted to leave one's Wife but for the cause of Adultery, and that Je∣sus Christ forbid to put her away for any other Cause but

for Adultery; And in the 9th Treatise upon St. John, It is permitted to put away the Wife for the cause of Adul∣tery, * 1.6 because she has first refused to be a Wife, in not keep∣ing her vow of Wedlock to her Husband. To judge of the mind of St. Austin by these latter Testimonies, which are more formal and positive than the former; it may be concluded, That he believed having well examin'd the matter, that the band of Marriage was broke by Adultery: Nevertheless, because that in the other wri∣tings he could not satisfy himself, nor clear all their dif∣ficulties wherewith this question seem'd to be always in∣cumbred, I would not make use of His Authority, for Establishing the Conformity of our Discipline with that of the Primitive Christians.

This Council of Mileva above-mention'd, forbids in the 17th of its Canons, which is the 102. in the African Code, it forbids him that is repudiated by his Wife, and to the Woman put off by the Husband, to re-marry them∣selves to any one else, and enjoyns them to live single, or to be reconcil'd again, threatning to put them into the number of Penitents if they disobey this Decree, which the Fathers of the Synod pretend to be conformable to the Evangelical and Apostolical Disci∣pline; But in the first place, they do not declare whe∣ther they speak of a separation occasion'd by Adultery, or by some other cause, for the which Jesus Christ don't permit of Separation. Secondly, The Conduct of St. Austin who assisted at this Council, makes me sup∣pose, that either the Fathers of Mileva spake of Divor∣ces besides for the Cause of Adultery, or at least if they regarded Divorces grounded upon Adultery, St. Austin did not forbear Writing after the Convocation of this Assem∣bly, That 'tis permitted to put away the Wife for the mat∣ter of Adultery. Thirdly, When the Council it self with

some other Doctors should more fully explain themselves, and that they should have formally con∣demn'd the second Marriage of those which had been put away for Adultery, it would not from thence fol∣low, that I have not made appear that our Discipline does not suffer in this occasion, only what the Ancient Christian Discipline of the Church suffered, seeing I have proved it by the Canons of divers Councils, by the Decrees of some Popes in their Synods, and by the practice of all the Greek Church, a practice which the Council of Trent dared not to condemn, after the Re∣monstrances made by the Ambassador of Venice.

And yet farther, It is what a famous Doctor of the Communion of Rome has fully justified, without think∣ing of us, nor the innocency of our Conduct on the point in Controversy, in a Book which he published two or three years ago, touching the power of Kings and Sovereigns over Marriages; for in the 3d Part, Art. 1. Chap. 5. he hath at large represented to the Reader, the Tradition of the Church on the matter of Marriages occasion'd by Adultery, whereas I have con∣tented my self to relate in my Work, what is most de∣finitive in the Tradition, and least of all subject to Con∣troversy and Contestation. Whatever's the matter, after so many explanations, there is hope to believe, That Men will not for the future cry so much against this Article of our Discipline, which has given occa∣sion to our Enemies to accuse us of favouring Vice and Libertinisme.

I could, if it were needful, mention other Cavils of some lesser Disputers against the Holiness of our Eccle∣siastical Laws, which they have spoke very injuriously of, as if they were directly contrary to the Rules of the first Christians, and as if those which made them, had

taken pleasure quite to forsake its use and practise; but 'tis much better to refer to the reader the liberty of judging of our innocence when he shall have Read the whole Treatise; for besides that I cannot refute these injuries and slanders, without discovering persons who have lately been forward this way, unless I would write a Volume, and not a Preface, would I undertake to answer particularly to all the false accusations which they have alledged to render our Religion odious, in censuring our Discipline.

Laying therefore apart these unjust Accusers, 'tis needful, before ending this Preface, that I speak a little of some others whose Learning and Reputation is better known and grounded, and yet nevertheless, go∣ing by a false Zeal, or by some other motive unknown to me, treading in the steps of the others, do no less cruelly devour us; I speak of those Gentlemen which accuse us of overthrowing the Morals of Jesus Christ by certain Doctrines which we teach; an unjust accusa∣tion, if ever there was one; for if we destroyed the Sanctity of the Gospel, it must needs follow of necessi∣ty, that that which we follow, must be pernicious; And how can it be that our Morals should be corrupt, seeing it produceth a Holy Discipline, whose Rules and Directions are so many marks of the Maxims of true Morality; I will not be the Judge, I desire they would only read what I have writ to prove the resemblance of our Discipline with that of the Ancient Churches, and I am perswaded that reading it without prejudice, they will freely confess that my parallels are just, and that I have drawn the Picture so like the Original, that 'twill be hard to know the one from the other, there's so much resemblance betwixt them; after which, I may be permitted to infer from the Holiness of our

Discipline, the sanctity of our Morals; and from the holi∣ness of our Morals, and of our Discipline, the truth of our Doctrine, and by consequence, the purity of our Religion.

I know 'tis not absolutely impossible but that there might be a corrupt Moral, with a good Doctrine; for al∣tho ordinarily these things march together, and that the sanctity of the one is followed with the purity of the o∣ther; nevertheless it may so happen that some may un∣dertake to joyn a pure Doctrine with a corrupt Moral, or a holy Moral with dangerous Doctrines. Nevertheless, because the Moral naturally follows the Doctrine, that for the most part an Orthodox Doctrine produces a vir∣tuous Moral, and that when the Doctrines are true, the Laws of the Moral are just; I allow that those which belch out false accusations against us, as Enemies of the Morals of Jesus Christ, I desire they would judge of our Doctrines by our Morals, because then they would judge of our Morals by our Discipline; for there's nothing more just, than to judge of the one by the other. If our Discipline then be pure, 'twill follow that our Moral is holy, and by consequence our Doctrine is true by their own confession. If they say that our Discipline is not pure, they accuse of impurity that of the Primitive Church, seeing ours is a faithful Copy and Representa∣tion of it; if they confess it is good, then they must confess that all our Religion is pure, seeing its Doctrine is true, the Moral holy, and the Discipline blameless.

They may forbear then writing such great Volumes to vent untruths, nor take such wide circuits to build on ill Principles, and to draw false and unjust consequences; for there's nothing falser than what they write, that we destroy the Moral of Jesus Christ by our Doctrine of Ju∣stification; I say illegitimate, for if the very consequen∣ces they impute to us might be drawn from our Do∣ctrine,

which cannot be, yet they could not in equity be imputed to us, because that, far from owning them to be ours, we abhor them with our Souls. What have we done to those Gentlemen, that we should be the object of their malice and spight? Where is the gentleness and moderation which the Spirit of Jesus Christ inspires? Where is that Christian Charity that thinks no harm? Would they recover at our charge what they have lost? Would they be receiv'd into favour by our prejudice? and make us a Sacrifice to appease a Party that would suppress them, and against which they are no longer able to resist? Must they needs quarrel with us because they could not succeed in their designs? Heaven does not prosper mens endeavours, when the flesh has as great a share in it as the Spirit, when we mingle our Interest with those of God; when we make Religion serve the World, and when we go about to make I know not what mixtures of the Onions and Garlick of Egypt, with the Milk of Canaan. The time will come when we shall all appear before the dreadful Tribunal, upon which shall sit an Incorruptible Judge, who reading in our hearts, and searching into the bottom of our Souls, will make us give an account of our most secret thoughts, of our words and our actions; and happy will those be whose Conduct, was sincere and whose actions had Faith and Charity for their Principle, and the glory of God for their End.

Notes

• * 1.1

  Act. 28.3.
• * 1.2

  Rom. 2.14, 15.
• * 1.3

  Lib. 1. de Adult. Conjug. cap 25. Tom. 6.
• * 1.4

  Lib. 2. Retract. cap. 57. Tom. 1.
• * 1.5

  Tom. 2.
• * 1.6

  Tom. 9.