The cure of church-divisions, or, Directions for weak Christians to keep them from being…

I might instance in most of the Popish superstitions, and show you, that for the most part, it was the godliest sort of people of that age, who at first did either set them up, or that which did occasion them; and that the hypocrite after made them his Religion, taking up the form without the life, and that upon this the godly of after ages did abhor them.

I might instance in most of the Popish superstitions, and shew you, that for the most part, it was the godliest sort of people of that age, who at first did either set them up, or that which did occasion them; and that the hypocrite after made them his Religion, taking up the form without the life, and that upon this the godly of after ages did abhor them.

But what is my inference from all this? Why first, I would advise you, to look more to the nature of the things themselves, and less to the persons; and regard the honour of humanity, if you regard not the honour of Religion; and make not the Infidel world deride you, while they see ⟨p. 282⟩you alter your opinions and practise in mere opposition to one another; and to take up and lay down as the two ends of the balance move, which must be contrary to each other. Secondly, that you truly understand what interest such zealous persons as your selves had in those opinions, forms and practises at the first, that if you will avoid them for some mens sake, you may think the better of them for other mens: so far as to bring you to some impartiality. Thirdly that you suspect that zeal in your selves, which you think so much miscarried in your ancestors.

But what is my inference from all this? Why first, I would advise you, to look more to the nature of the things themselves, and less to the persons; and regard the honour of humanity, if you regard not the honour of Religion; and make not the Infidel world deride you, while they see ⟨p. 282⟩you alter your opinions and practise in meer opposition to one another; and to take up and lay down as the two ends of the ballance move, which must be contrary to each other. Secondly, that you truly understand what interest such zealous persons as your selves had in those opinions, forms and practises at the first, that if you will avoid them for some mens sake, you may think the better of them for other mens: so far as to bring you to some impartiality. Thirdly that you suspect that zeal in your selves, which you think so much miscarried in your ancestors.