The great division of Protestant Churches is, into the Lutheran, and Calvinist communions. The Abbé 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 fortitude, 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 passions, 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 principal 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 circumspection, 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,