THEIR SEVERAL CONFESSIONS OF FAITH:--Five were published at Amsterdam, in 1675, in one volume 8vo.

XIV. The symbolic books of the Quakers,--are,

1. _Barclay's Catechism and Confession of Faith_, published in 1675;

2. His _Theses Theologicae_;

3. His _Apology_,--a logical demonstration of the propositions in the Theses. It was translated into almost every language and presented to all the ministers a.s.sembled at Nimeguen;

4. But some persons a.s.sert that the real doctrines of the Quakers are more easily discoverable from _The Christian Quaker and his divine testimony, vindicated by Scripture reason and authorities against the injurious attempts that have been lately made by several adversaries_.--This work appeared in 1674; the first part of it was written by Penn, the second by Whithead, one of his most distinguished disciples.

XV. It may be added, that the symbolic book of the Jews,--is

_The Schelosch aikara ikkarim,--the Thirteen Articles of Faith_ framed by Rabbi Moses Ben Maimon in the 12th century: it is frequently inserted in the Jewish prayer books. Sebastian Munster published it with a Latin translation and an abridgment of the History of Josephus, in one vol. 8vo. at Worms in 1529.

Many Christian Catechisms have been translated into Hebrew for the benefit of the Jews.

An historical and literary account of all these Confessions of Faith, and of several works and circ.u.mstances connected with them, is attempted to be given, by the Author of these pages, in his "_Historical and Literary Account of the Formularies, Confessions of Faith, and Symbolic Books, of the Roman Catholic, Greek, and princ.i.p.al Protestant Churches._"

THE SYLLOGE CONFESSIONUM printed at the Clarendon Press in 1804, contains the _Professio Fidei Tridentinae, Confessio Helvetica, Augustana, Saxonica, Belgica_."

"The Harmony of the Confessions of the Faith of the Christian and Reformed Churches" published at Cambridge in 1586, 8_vo_. attempts to reconcile the Confession of Augsburgh, the Confession of the Four Cities, the Confession of Basle, the first Confession of Helvetia; the Confession of Saxony, the Confession of Wirtemburgh, the French Confession, the English Confession, the latter Confession of Helvetia, the Belgic Confession, and that of Bohemia.

On the general subject, _Walchius's Bibliotheca Theologica Selecta_, may be usefully consulted.

APPENDIX II.

REFERRED TO IN PAGE 188.

ON THE REUNION OF CHRISTIANS.

The attempts, made at different times for the re-union of Christians, are the subject of a learned and interesting work, published at Paris, with the t.i.tle of "_Histoire critique des projets formes depuis trois cents ans pour la Reunion des communions Chretiennes, par M. Tabaraud, ancien Pretre de L'Oratoire, Paris_, 1824." An excellent sketch of these attempts had been previously given by _Doctor Mosheim, in his Ecclesiastical History, Cent. XVI. Ch. III. sect. 3. part 2. c. 1. and Cent. XVII. Cha. I. sect. 2. p_. 1. To these publications the reader is referred:--the present Essay may be found to contain,

I. A general view of the attempts made after the Reformation, to unite the Lutheran and Calvinist churches:

II. Some account of the Attempts made at different times by the sovereigns of France for the conversion of their protestant subjects:

III. The correspondence of Bossuet and Leibniz, under the auspices of Lewis the Fourteenth, for the reunion of the Lutheran Churches to the Church of Rome:

IV. Some account of an attempt made in the reign of George the First, to reunite the Church of England to the Church of Rome:

V. And some general remarks on the Reunion of Christians.

I.

_Attempts made to unite the Lutheran, and Calvinist Churches._

The great division of Protestant Churches is, into the Lutheran, and Calvinist communions. The Abbe Tabaraud relates in the work, which we have just cited, not fewer than fifteen different attempts to effect a reunion of their churches. In reading his account and that given by Mosheim of these attempts, the writer thinks that, on each side, there was something to commend and something to blame. It seems to him, that the Lutherans deserve credit for the open and explicit manner, in which, on these occasions, they propounded the tenets of their creed to the Calvinists; that the conduct of the Calvinists was more liberal and conciliating; but that, on the other hand, the conduct of the Lutherans towards the Calvinists, was generally repulsive, and sometimes deserving a much harsher name; while the conduct of the Calvinists, was sometimes chargeable, with ambiguity.

"It was deplorable," says Mosheim, (Cent. xvii. sect. 2. part 2.

art. 3.) "to see two churches, which had discovered, an equal degree of pious zeal, and fort.i.tude, in throwing off the despotic yoke of Rome, divided among themselves, and living in discords, that were highly detrimental, to the interests of religion, and the well-being of society. Hence, several eminent divines, and leading men, both among the Lutherans, and Calvinists, sought anxiously, after some method, of uniting the two churches, though divided in their opinions, in the bonds of Christian charity, and ecclesiastical communion. A competent knowledge, of human nature, and human pa.s.sions, was sufficient, to persuade these wise, and pacific mediators, that a perfect uniformity in religious opinions, was not practicable, and that it would be entirely extravagant, to imagine that any of these communities, could ever be brought, to embrace universally, and without limitation, the doctrines of the other. They made it, therefore, their princ.i.p.al business, to persuade those, whose spirits were inflamed with the heat of controversy, that the points in debate between the two churches, were not essential, to true religion;--that the fundamental doctrines, of Christianity, were received, and professed, in both communions; and that the difference of opinion, between the contending parties, turned, either upon points of an abstruse, and incomprehensible nature, or upon matters of indifference, which neither tended, to make mankind wiser, or better, and in which the interests of genuine piety, were in no wise concerned. Those, who viewed things in this point of light, were obliged to acknowledge, that the diversity of opinions, between the two churches, was by no means, a sufficient reason, for their separation; and that of consequence, they were called, by the dictates of that gospel, which they both professed, to live, not only in the mutual exercise, of Christian charity, but also to enter, into the fraternal bonds, of church communion. The greatest part, of the reformed doctors, seemed disposed, to acknowledge, that the errors of the Lutherans, were not, of a momentous nature, nor of a pernicious tendency; and that the fundamental doctrines of Christianity, had not undergone, any remarkable alteration, in that communion; and thus, on their side, an important step, was made, towards peace, and union, between the two churches. But the greatest part of the Lutheran doctors declared, that they could not form, a like judgment, with respect, to the doctrine, of the Reformed churches; they maintained tenaciously, the importance of the points, which divided the two communions, and affirmed, that a considerable part of the controversy turned upon the fundamental principles, of all religion, and virtue. It is not at all surprising, that this steadiness and constancy of the Lutherans, was branded by the opposite party, with the epithets, of morose obstinacy, supercilious arrogance, and such like odious denominations. The Lutherans, were not behind hand with their adversaries, in acrimony, of style; they recriminated with vehemence, and charged their accusers with instances of misconduct, different in kind, but equally condemnable. They reproached them with having dealt disingenuously, by disguising, under ambiguous expressions, the real doctrine of the Reformed churches; they observed further, that their adversaries, notwithstanding their consummate prudence and circ.u.mspection, gave plain proofs, on many occasions, that their propensity to a reconciliation, between the two churches, arose from views of private interest, rather than from a zeal for the public good."

It is observable that Mosheim applies these observations to a late stage of the reformation, when much of its first violence had subsided.

The nearest approach[080] to a reunion, between any Protestant churches, seems to be that, which took place at Sendomer, in the year 1570.

II.

_Attempts for a Reunion of the Calvinist Churches to the See of Rome._

Having thus summarily noticed, the unsuccessful attempts, to effect an union, between the Lutheran, and Calvinist churches, we proceed to a similar summary mention of the attempts, equally unsuccessful, to effect the reunion of the Calvinists, to the church of Rome, which were made,

1st, during the reign of Henry the Fourth:

2dly, during the reign of Lewis the Thirteenth: and

3dly, during the reign of Lewis the Fourteenth:

4thly, we shall afterwards notice, the Revocation of the edict of Nantes, and the complete restoration of the protestants of France, to their civil rights, in the reign of Lewis the Eighteenth.