Letter to Alexander Henderson, Text
THE COPY OF A LETTER VVRITTEN TO Mr. ALEXANDER HINDERSON.
LONDON, Printed in the Yeare, 1643.
Reverend and loving Brother in Chriſt;
I Hope my two former Letters were ſafely delivered, wherein I gave you notice of a purpoſe taken in hand here, to make Notes upon the Bible; what concurrence you think fit to give in ſuch a work, I leave to your owne piety to determine. Now I have ſome other thoughts to impart unto you, which lye as a burthen on my heart; nor can I be at reſt till I diſcharge them in ſome bodies boſome; nor know I any more fit then your ſelfe, to whom I may confide them, for I truſt that you will make them harmleſſe to me, and as profitable as you can to the Publique, according to the occaſions which God at this time doth put into your hand, which may be of great conſequence hereafter if rightly managed.
I am then very deſirous to let you know my thoughts concerning the Palatine Cauſe, which I heare is laid to heart amongſt you; whereat as I am glad, ſo I will not ceaſe to pray that God would direct your hearts to doe ſomething in it as it ought to be done. But to conceive what may be done in it, and how that which may be done ought to be done, ſo as we may be ſure that God will give a bleſſing to it, is a thing whereof I am not a little ſollicitous, ſince I have heard of the inclinations both here and there, where you are tending towards ſome reall undertakings for his Highneſſe: You know that the right ayme in framing of Councels, is of very great, if not of greateſt importance: For it is like the Axell tree, whereupon the meanes like a wheele, runne about to carry it to an Iſſue: If this ayme be not as it ſhould be ſetled in the minds of the Undertakers for the Palatine Cauſe, I can have little hopes of a bleſſing upon the enterpriſe, whatſoever it be; nor can I be perſwaded, that fit meanes to help the cauſe will be made uſe of: and would to God not onelyonly they that are willing to undertake for the Houſe Palatine; but that the Houſe it ſelfe, and the Counſellors which are about it did not underſtand onelyonly, but alſo affect truly the end, which they ſhould have in proſecuting their owne Cauſe. The ſweet natured Prince Elector is of very good capacity and judgement, and as moſt young men, and of a ſanguine complexion, are flexible and eaſily led; ſo might he be brought into better apprehenſions of matters, then as yet he ſeemeth to have, if the Counſellors that are about him, were ſo ſenſible of the beſt things belonging to the Palatine Cauſe, as Men in that place ſhould be: but that they are not truly ſenſible of their true ayme, it appeareth to me in ſome things, at which I can but grieve. I ſpeake this with due reſpect unto them, and in love to the Cauſe, which they do manage about his Highneſſe. And I pray unto God heartily that in ſuing for the meanes of their Reſtitution, they may walke more entirely with God, (and in all his wayes, then they have done many of them hitherto;) that they may be fit to looke up directly unto him, and not ſo much unto the arme of fleſh, as States men commonly do; and that they may be able to underſtand the Counſel of God towards their Maſter, whom he hath honoured to ſuffer hatred and perſecution for his own Cauſe: Which cauſe I feare is little regarded by moſt of them, and till they, as well as the Prince himſelfe, be truly ſenſible of it, I have little hope of any good iſſue in all their Enterpriſes, which no doubt have beene hitherto miſcarried, for want of Gods bleſſing upon the undertakings; and Gods bleſſing hath been wanting, becauſe the true end, which he requireth in ſuch a cauſe, was not intended. Leſt therefore both they and you that are willing to undertake for them, ſhould make ſhipwracke upon the ſame rock, I thinke my ſelfe bound in conſcience to give ſome warning to you, which I will leave to your prudency to inſinuate to ſuch, as can make beſt uſe thereof in time and place convenient.
Now then to let you know, what the true aim is, which ſhould be laid to heart in the Palatine Cauſe, I muſt tell you, what I know to be a certain truth, and can make good, if need be, with infallible evidences, concerning the Cauſe of the War in Germany. The true originall of this War, is known to be the quarrell of the Bohemians which the P. Elector took upon him. But this was not the firſt originall of the Warre, there were other fore-going plots laid againſt the Freedome of the Proteſtant Religion, and their Liberties in Germany; and eſpecially againſt the greatneſſe of the Palatine Houſe, then matched with our Kings daughter, which made that Houſe and the Proteſtant State, whereof it was the Head, ſo formidable unto the Pope and his Conclave, that he with the Auſtrians, took up a firm reſolution to ruine that Houſe, leſt by its means Proteſtancy might be ſo upheld in Germany, as to weare out Popery. And they had ſome cauſe to feare this, when they ſaw what encreaſe Proteſtancy did make dayly, ſo long as matters were at quiet in Germany, and what a Nurſe the Vniverſity of Heildelberg was unto it. This jealouſie then was the true cauſe of the Quarrell, which had broken forth elſewhere, if it had not been fired in Bohemia: For at the ſame time at divers other parts in the Empire, a Quarrell was pickt againſt the free uſe of the Proteſtant Religion, which was an intolerable eye-ſore unto the Pope, and Auſtrian party. Thus then it is certain, the cauſe in their contention originally, is the feare and hatred of our Religion, and no doubt it was in the P. Elector Palatine a pious intention, to uphold the Proteſtant Liberties in Germany, which were put at, and which being loſt, the Religion it ſelfe would ſuffer thereby. By this firſt originall of the Warre, we ſee the nature of the Cauſe; and from the nature of the Cauſe, we muſt take the aime in undertaking it. For if it ſhould be undertaken as it ought to be, it muſt be undertaken ſincerely for Religion, to uphold the Proteſtant Cauſe in Germany; and then means anſwerable to this aime, will be thought upon, and may be found out, if we will but conſider what the Meanes are by which the Enemies of the Cauſe have all this while prevailed againſt it; and what practiſes they ſtill uſe to undermine and overthrow it wholly. For if we can take away the advantages, which have made them hitherto prevaile, and prevent their future deſignes, no doubt our undertakings will not bee without effect.
It is moſt certain that hitherto their greateſt advantages have beene herein, that as they were alwayes united amongſt themſelves, and ſtood cloſe to one main purpoſe, which is the propagation of their Religion; ſo they have been able alwayes hitherto by their practiſes and inſtruments to divide Proteſtants, and diſtract their intentions, that they ſhould never joyn in one purpoſe. Thus in Germany all their induſtry have beene imployed ſtill to ſeparate the Counſels of one State and Prince from another, which they were able to doe, by reaſon of their diſputes and jealouſies one againſt another about matters of Religion; and out of Germany they have kept the thoughts and intentions of us in Great Britain buſie another way, to divert us from giving aſſiſtance unto our afflicted brethren, or taking their caſe to heart, til it be almoſt paſt remedy. For verily, the Proteſtant Power in Germany is even gone, and there is none either ſhut up or left any more within that Country; therefore I have the greater hope for my part, that God will now repent himſelfe of his Servants, becauſe his cuſtome of old is, as the Prophet ſaith, Eſay 30. 17, 18. when his people is, as the beacon on the top of a mountaine, and an enſigne on an hill, therefore, and then chiefly to wait that he may bee gracious unto them; and therefore will he be exalted, that he may have mercy upon them. And this I hope he will doe in …anctifying good inſtruments unto his Service, and ſhewing the true way which muſt bee followed in maintaining his Cauſe, and preventing the plots of his Adverſaries, which they have laid for times to come: whereof the depth I ſuppoſe is or may be fully diſcovered, if uſe can be made of that ſmall treaſure of obſervations new and old, which I and ſome others have made, and do make, whereof here I will give you a briefe abſtract.
Since the Conqueſt of Bohemia, and the tranſaction with the King of Denmark, and a little before the arrivall of the King of Sweden into Germany▪ their main intentions have been diſcovered fully, and the wayes of their plots, and the induſtry which they uſe in the ſame, can eaſily be gathered, partly from their own Hiſtoricall relations concerning the ſame, and partly from their actuall proceedings in all places, uniformally upon the ſame grounds and principles, which men of experience, and any thing verſed in affaires, cannot but take notice of. The ſumme of all is this, that ſince they gained ſo much ground againſt the Proteſtant Cauſe in Germany, that they thought their hopes might be brought to ſome good perfection, there they have raiſed upon that foundation ſome further Reſolutions determined in the Papall Conclave, how to deale in time to come with all other Proteſtants, to bring them back again to Rome; or elſe to divide them, and diſtract them more and more amongſt themſelves, ſo that they ſhall eaſily become a prey to Papiſts, as thoſe of Germany are become. This Reſolution is to make Propoſitions of Peace, and of Agreement betwixt Proteſtancy and Popery. How far this plot, and by what meanes it was advanced here in Great Britain, and how God hath diſappointed it, I need not to relate: And by the way of carrying things here, wiſe men can gather what negotiations are a foot elſewhere alſo, whereof I can bear ſome witneſſe in many particulars, if need were. But what danger there may be ſtill here of reviving their plots, and how that danger may be hereafter prevented, I will leave to the wiſdome of both States to conſider, beſeeching the Lord in mercy to direct them therein to his glory. And if theſe notes that I am going to ſet down can doe any good to that effect; perhaps farther particulars, if they be required, may be in this kinde made known. It is certain then that in Germany, in France, in Polonia, in the Low-Countries, and elſewhere, the ſame myſtery of iniquity is a foot, and with much induſtry and diligence advanced by Emiſſaries of all ſorts towards Princes, States-men, and leading Divines. I will not here name thoſe that are known unto me in all theſe parts, nor how far things, and by what waies in ſeveral parts they are diverſly caried on to the ſame ſcope, becauſe that is needleſſe at this time, a generall intimation in one or two will ſuffice. It is manifeſtly known, what the Cardinall in France hath now this good many yeares been fomenting by Monſieur de la Melitiere, and ſome others, concerning a tranſaction of differences between Papiſts and Proteſtants; and now of late it breaketh forth more then ever, by that which is done at Grenoble, and ſome other parts in France, where ſome chiefe Papiſts have made overtures unto Proteſtants towards ſome agreement, upon plauſible generall Conditions, becauſe they ſeeme to be willing to yeeld unto Proteſtants in ſome things of no ſmall moment, and chiefly becauſe they abſolve them from the crimes of hereſie laid to their charge ordinarily by other Papiſts. I am alſo credibly now of late informed from a very good hand, That the Cardinall hath written to the States of Holland, in the name of his King, to make an overture of ſuch a tranſaction; and I am in no doubt but it may be ſo, for other circumſtances which I know; and you may conjecture that the Cardinall would not lightly venture upon ſuch a Propoſition without ſome preparatives, and hopes to effect ſomthing, &c. I know he may have ſome private ends in reconciling Proteſtants with Papiſts in France; I know he is an enemy to the Houſe of Auſtria, and that he ſeems now to jarre with the Pope, for the maintaining of the Priviledges of the King over the Eccleſiaſtick Perſons in France; but all this doth not hinder any whit his concurrence in the maine plot of the Conclave; but rather to emulate the forwardneſſe of Auſtria, and not to be behind in the Counſels of furthering the plot of Religion unto any: he doth all this in ſubordination unto the Reſolution of the Conclave, which of late hath fully been diſcovered to be this, towards Germany and Polonia chiefly, and conſequently towards all other Proteſtant Churches in due time. The reſolution I ſay hath been diſcovered by the negotiation of one Valerius Magnus, a Frier ſent forth and appointed by the Conclave, to goe through Germany, and Polonia to diſcover, and learn what the moſt common and important grievances are, which give greateſt diſcontent unto all Proteſtants there, againſt Popery; that when they ſhall be truly and diſtinctly known, a courſe may be reſolved upon, how to yeeld unto ſome kinde of Reformation thereof, Salvo jure & honore Pontificio, by ſome generall Councell, which the Emperour ſhould call, with the conſent of the Princes of Europe; that ſo the common ſort might receive ſatisfaction. This Frier is now at this inſtant ſtill in his negotiation, ſupported to that effect, with means and aſſiſtants for correſpondency, by the Emperour, and the King of Polonia: The diſcovery of this plot is come to my knowledge of late, and he was moved by a Providence of God himſelfe, to lay it open to one, with whom I have been heretofore acquainted, who in a Conference about the grounds of our Religion, did ſo fully in the preſence of others convict him, and ſtopped his mouth, that he became troubled in conſcience, and did not reſt till he had dealt more privately with the Divine who had overcome him, to whom he in teſtimony of his ſincerity revealed his whole plot; and by the procuration and intervention of great men and friends, hath moved the foreſaid Divine to go along with him into Polonia, and to Vienna, and as farre as Rome, to ſee what can be effected in this Negotiation, and further this pretended tranſaction. Much more could be related of this ſubject, but this is enough to make their intention fully known, which no doubt is this, to make a generall kinde of politick tranſaction of differences in Religion, by the power of Civill authority, with ſo many Proteſtant Princes as can privately or publiquely be gained thereunto, that if others who will not condeſcend to ſuch an agreement, be moved for conſcience ſake to beare witneſſe againſt it, they may be cruſht by Authority, and ſuppreſſed; and when the ſounder part of Proteſtants ſhall be thus taken out of the way, and not able to peep, then his authority may be fully eſtabliſhed over thoſe that ſhall re-unite unto him without contradiction.
Thus the Pope dealt at firſt with the Huſſites in Bohemia, for after a long Warre, wherein the Bohemians had wearied all their Neighbours, he ſaw that by violence they could not be brought to a conſtant and voluntary yeelding unto him, therefore he propoſed Conditions of agreements unto the greateſt part of them, which was leſſe ſound, by yeelding unto them foure or five Articles for the redreſſe of ſome grievances; and when the ſounder part would not acquieſce, they were quite oppreſſed and diſſipated; nor did they ever, after that Thabours was once taken, recover ſtrength or become conſiderable till the dayes of Luther, and theſe later times, wherein again they were the firſt ſufferers. The ſame purpoſe is now manifeſtly in hand to deale with all Proteſtant Churches, but chiefly with thoſe in Germany in like manner; that if the Auſtrio-Bavarian faction in Germany can either by faire or foule means bring any conſiderable party of the Proteſtant Church any where, but chiefly within Germany it ſelfe, to yeeld unto the plauſible Conditions which may be propoſed for the redreſſe of common grievances, then they have fully obtained their purpoſe, and will not fail to deal there ſo with the remnant of Proteſtants, as was done with the remnant of Huſſites in Bohemia. And what courſe the Emperour takes in Germany, the ſame will be followed in Polonia and in France; ſo that except God diſappoint this plot by a wonderfull providence, as he uſed to worke in all his wayes, there is no poſſibility in humane appearance, and by humane wayes to avoid the effect of it, which will be the ſetting up againe of popery in all places where once it hath had footing.
Thus you ſee what advantages the Adverſaries of the Palatine Cauſe have had hitherto againſt it, and what their plot and practiſe is to bring their Enterpriſe to perfection. I know that God uſeth to laugh the wiſdome of this world to ſcorne, and taketh the crafty in their own deviſes, and that as heretofore alwaies from the beginning of Chriſtianity, and now of late alſo in the diſcovery of Antichriſtianity, he hath had the better of his Adverſaries, even there and then, where and when they thought themſelves to be ſtrongeſt. So he will ſtill to the end be at laſt victorious in his owne Cauſe yet, although I know I am confidently perſwaded that God will doe ſo, yet I ſay we ought not to be negligent in doing our duty: but taking the moſt likely courſe, wee ought according to our ability help him againſt the mighty, leaving the events of our endeavours to his providence. Who knoweth but that the time may be now come, wherein the Lord will riſe & work for his owne names ſake? nor is it unlikely to be ſo, if we conſider the accompliſhment of propheſies, and particularly that of Dan. 12. 7. that when the adverſary ſhall have accompliſhed to ſcatter the power of the holy people, that then their ſufferings ſhall be at an end: now verily their power is wholly ſcattered and divided, and there is no conſiderable force either in or out of Germany, that is able to riſe up for Proteſtancy againſt Papacy; and therefore I hope it is Gods time to worke now in his owne way, and not according to humane appearance? And this very conſideration maketh me the more earneſt towards you that ſeeme willing to take his Cauſe in hand: leſt in going about it his way ſhould not be followed, without which nothing can proſper in the Palatine affaires. Now I conceive his way to be not a way of great ſtrength and force, but a way of ſpirituall Wiſdome and integrity, tending to advance the Kingdome of his Son, in managing the controverſ…y of his Church. If then all the outward undertakings whatſoever they may be, goe not along with God in his way, and are not made ſubordinate unto this end; they will be in vaine and prove but a further ſcattering of the forces of Proteſtancy. And how they may be ſet in this way, in oppoſition to the way of thoſe that fight againſt Proteſtantcy, more by craft then by ſtrength, I will tell you my opinion, that you may judge of it, and ſubmit it as you ſhall thinke fit to be judged of by others, that are wellwillers to the Cauſe; It is then briefly this.
Firſt, I thinke it neceſſary that both his Majeſty and the Prince Elector be made ſenſible of the dangerous conſequence of the Papall plot againſt Proteſtancy.
Then the Prince Elector ſhould be dealt withall ſeriouſly by ſome grave, wiſe and godly man, to make him lay to heart the great honour that God doth to him and to his Family in calling him to ſuffer for his Cauſe, and to beare the reproaches of them that reproach the truth of Chriſtianity, and the hatred of thoſe that hate the Goſpell of Chriſt, which they perſecute in his perſon. To know truly what an honour this is, would be a great ſtrengthening of his ſpirit; and then to know alſo how he ought to behave himſelfe in all his wayes towards God in bearing up this Cauſe, how that he ought not to ſeeke himſelfe in it, but ſhould make the upholding of Proteſtancy, and not the regaining of his Lands and Titles, his true inward ayme, and conſequently to doe all in ſubordination to God, and not by humane wiſdome and policy, &c. If this could be truly (as I am perſwaded he is very capable of) wrought upon him, then I would not deſpaire of a bleſſing upon that which he may take in hand; He being thus wrought upon to make God his counſell and ſtrength in all things to manage faithfully his Cauſe; could have ſome other Counſellors adjoyned to him, beſides thoſe which he now hath: Men of exemplary and entire lives, men that ſhould ſtrengthen him in the true ayme of his Cauſe, to keepe it unmoveable in his heart; men that are verſed in publique Treaties about the cauſe, and experienced in State affaires, chiefely in the Germane Princes Courts; ſuch a one is N. N. without whoſe judgement and experience, I conceive his buſineſſe can hardly be well contrived in reſpect of Germany, and I could wiſh that he were maintained to be perpetually about him, for he is a very religious and knowing man, and of ſingular uſe in this worke, for the contrivance of the counſels therof toward forraine States; and beſides him, one or two States men more could be named. But I leave this and will come to the undertaking of the Worke; not of the outward military ſupply which may be ſent for him, but of the ſpirituall part of the worke which ſhould tend to uphold Proteſtancy againſt Popery, not onelyonly in Germany, but every where elſe: I conceive then that ſuch as undertake to reſtore the Houſe Palatine in Germany, ſhould make the quarrell not in pretence, but in truth (as indeed it is) a matter of Religion, and ſo ſhould reſolve to handle the Cauſe in a religious way, as well as by force. The cauſe then of maintaining the Religion and Liberties of Proteſtants in Germany, ought to be made a publique buſineſſe; and in all Treaties with forraine States, and deliberations about forraine Affaires, it ought to come into conſideration; and all Ambaſſadours towards other Proteſtants, ſhould be inſtructed to deale with them for a concurrence in it, and in effect become like unto the advice of Cato for the deſtroying of Carthage, an appendix to every counſell given in the Senate.
If the Cauſe of Religion ſhould be made a publique buſineſſe, then publique wayes and meanes muſt be uſed to advance Proteſtancy, ſo as a matter of Religion ought to be advanced, that is, without partiality and by reſpects or private ends and affections, by taking Proteſtancy in the true notion thereof, as it ſtands in its principles oppoſite to Popery, and to advance it thus taken; two kindes of meanes ſhould be ſet aworke, the one ſhould ſerve to make knowne unto the world what true Proteſtancy is, the other ſhould ſerve to oppoſe the wayes of Popery, in undermining it; I will name onelyonly the heads of theſe meanes as now they lye in my conception; To make true Proteſtancy known unto the world, thoughts muſt be had, how to make the tenour of their Common Faith, and the Rules of their practiſe in their publike and private profeſſion of the Goſpell, better evident unto the world then hitherto they have been.
For the tenour of their common Faith, it may be evident two wayes; Firſt, if the harmony of Confeſſions be reprinted (for it is wholly out of print) and in ſome things enlarged and compleated. Secondly, if a courſe could be taken to make Scripturall knowledge more common to all in the plaine and evident truths thereof, and leſſe intangled in diſputes, and ſubject to various interpretations amongſt the learned. The firſt may be done by uſing meanes to make the literall ſenſe of the Text and the cleare doctrins thereof, plaine for the vulgar uſe, and fit for the ordinary reading of all men, by the printing of Bibles with Notes, and briefe Explications, wherein all Proteſtants ſhould agree and conſent of the meaning of the Text. The ſecond may be done by ſome common Rules and Methods of Interpretation of places doubtfull, whereupon the godly learned could be moved to agree amongſt themſelves, that by common principles in the Analogie of Faith, and by a way of Analyſing the Text, and drawing conſequences therefrom (which ſhould be agreed upon by common conſent of the Learned) they might be able to avoid private interpretations and diſputable duplicate page duplicate page doubts in Doctrine, which obſcure much the faith, and trouble the weak profeſſors, and keep off doubting Papiſts from being fully convicted.
This would be a Means if it could be had, to inlarge very much the knowledge of the Truth, and to confirm it without danger of diviſions; it would alſo be a ground of reconciling different opinions, without all danger of betraying Truth, or ſuppreſſing it, which is a thing ſo much feared in the work of peace Eccleſiaſticall. Concerning the rules of Proteſtants common practice, in their publique and private walking according to the Goſpel, they ought to be ſet forth as much to advance themſelves in the Reformation of their religious walking, as to vindicate the credit of their profeſſion againſt malicious aſperſions. Here then Means ſhould be thought upon, how the Rules of their Publique Worſhip, in their Eccleſiaſticall meetings, to hear the Word, to put forth prayers and praiſes to God, and to partake of the holy Sacraments one with another, ſhould be framed ſo as to take away the offences which ariſe amongſt themſelves by reaſon of diverſity in theſe practiſes, and by conforming their actions herein unto that which is expreſſed and preſcribed in the Word, that they may ſhew themſelves true unto their own principles, wherein they maintain againſt Popery, that Gods Worſhip ſhould be truly ſpirituall according to his will, and not clogged and mixed with humane inventions. And to bring this to paſſe, all their Eccleſiaſticall Conſtitutions ſhould be compared one with another, and their fundamentall agreement amongſt themſelves, and with the expreſſe Rules in the Word, ſhould be taken and diſtinguiſhed from the Circumſtantiall matters, wherein the free and indifferent cuſtome of Nations, not unlawfull to be uſed, make them differ one from another. This their agreement in ſubſtantiall, and difference in diaphorall practiſes, wherein every Church hath its own liberty, might be publiſhed, as the Harmony of Rules in publike Worſhip obſerved by Proteſtants in conformity to Gods Ordinances, and what is over-plus as a clogge and mixture of humane inſtitution in ſome Churches, means ſhould be thought upon how that might by little and little, be antiquated and left off. And to effect this, if ſome publike Treaties, and Synodicall meeting could be brought about in due time amongſt them, it would be a great ſettlement unto themſelves in the wayes of Truth, and a ſpeciall means to propagate it unto others.
As for the rules of their private walking, they ſhould be ſet forth and deſcribed, in reſpect of common Family duties, and in reſpect of the ſeverall Callings and Charges belonging to all theſe, that are Members of the Church and Common-wealth. Here then ſhould be a ſubſtantiall deſcription of the right ordering of Chriſtian Families, to make it apparent how Proteſtants, ſome do ſtudy, and all ſhould ſtudy to walk before God in their private houſhold ſocieties. And in like manner other materiall deſcriptions of the ſeverall duties of Eccleſiaſticall and Civill charges, how they are, or ought to be diſcharged conſcionably in the preſence of God, ſhould be put forth, to informe all of the integrity of their waies and intentions. Here then the duties belonging to the Paſtorall Charge, and to the Doctorall Charge, and to the Helpets in the one and other Charge, ſuch as are Elders and Deacons in the Church; and School-maſters for the education of youths, ſhould be laid open. Alſo the Charge of the Magiſtrate as he is Governour and Judge of the people; and the duty of the Subject as he is under Superiour powers; The Charge of a Husband and Wife; The Charge of Parents and Children, and of Maſters and Servants, ſhould all be diſtinctly deſcribed and publiſhed in ſeverall briefe Treaties, and made common to all, that both Proteſtants might ſee what they ſhould do according to their own principles of profeſſion, and others might be informed of their walking, who traduce them for licenciouſneſſe, and blame their Religion, as if it were the high way to diſſolve all Government, and to caſt men looſe unto all manner of rebellion and diſſolution.
Such Treaties as theſe being briefly yet fully and ſubſtantially penned, and then reviſed and approved by ſome Synods and Vniverſities, would be of great uſe to make all Proteſtants be of one minde in their profeſſion of Chriſtianity before the world, and free them from many odious impreſſions which evill Statiſts and Emiſſaries of the Pope beget in the minds of Princes againſt them, whereby more hurt is done then we are aware of. Therefore to elaborate theſe tasks, Men ſhould be ſet apart, and being fitted for the common uſe of all men, they ſhould be printed and diſperſed in ſeverall Languages to be ſeen by all, and the Charges of Tranſlation and Printing ſhould be born by thoſe that undertake the Palatine Cauſe; and his Counſellors for the good of this Cauſe, ſhould ſet their minds awork how to bring theſe things to paſſe. For herein doth their ſtrength conſiſt, againſt which all the power and plots of the Enemies of Proteſtancy will never be able to prevail. For ſuppoſe they ſhould effect what they intend, in calling a Councell in Germany by the Emperours authority, to rectifie ſome generall grievances; if Proteſtants have theſe Declarations and evidences to make the tenor of their common Faith and Practiſe appear in a readineſſe, to offer it to be judged by that Councell, what will their plot be able to effect? Will they not be taken in their own device, and made inſtruments of confirming that Profeſſion which they intend to overthrow? I know not what you will think of the poſſibility to effect all this, but I am ſure you cannot deny but that all this may be done, and that without great difficulty, or great delay, if the Proteſtant Cauſe were taken to heart as it ought to be; and if ſome few Inſtruments were ſet apart to elaborate ſuch tasks as theſe. But alas theſe things are not at all minded nor can they gain any favour or countenance at any bodies hand, who is in place of Eminency, except they can make a particular uſe of the undertaking to ſubordinate the ſame unto ſome private aims of their own. Hence it is that the ſolicitors of ſuch Works are lookt upon aloof, and ſuſpected as dangerous Men by all ſides, or laught at in ſecret as men of odde and ſingular conceits, that fancy unto themſelves Caſtles in the air, and impoſſible undertakings. Verily I confeſſe the undertakings are impoſſible, not per ſe, but per accidens, by reaſon of the ſtupidity of mens ſpirits in matters of a publike nature, and by reaſon of their great partiality which doth blinde them in all other things, not ſerving to their private ends and wayes. Nor do moſt men that I meet withall, minde any thing but what is immediately of uſe for their own preſent turns; and becauſe my thoughts cannot run that way, I am become like a ſparrow on the houſe top, and as an Owle among the reſt of the Birds of the Foreſt. For all this while I have been knocking at a deaf mans door, intending to put men in minde of theſe things, and ſeeking help to bring them to paſſe, I have ſpent my time and ſtrength in vain. Now then I have diſcharged my conſcience, and will ſet my mind at reſt from henceforth; and this I count to be the fruit of my labours. This is the firſt kind of means ſerving to eſtabliſh, to perfect, and to make known what true Proteſtancy is in the world.
The ſecond kind of Means doth ſerve to oppoſe Popery in that wherein it doth ſtudy to divide and undermine the State of Proteſtants. To this effect Means ſhould be thought upon, how to go croſſe unto them in their proceedings againſt us. They labour and plot how to divide us amongſt our ſelves, and to feed our diſputes in Religion and jealouſies of States, and to bring every where ſome evill intelligence betwixt Rulers and Subjects, and to make us of Great Britain to neglect all the thoughts of our Brethren which may tend to their comfort: ſhould not we then labour and plot to bring the quite contrary effects to paſſe, namely, how to reconcile matters of diſputes in Religion, and to take away jealouſies of States, and to bring good intelligences betwixt Rulers and Subjects and to make us here in Great Britain to think upon the State of our Brethren who ſuffer in, and for the ſame Faith which we profeſſe? They have a Synagogue of Satan to tempt the Proteſtants to defection, from whence they ſend forth ſwarms of Emiſſaries, as they call it, ad propagandam fidem; but it is to creep into all Courts and Families to corrupt mens minds, and to execute all miſchievous deſigns againſt us; and we are ſo dull as to intend nothing, either for our own preſervation or againſt them. Nor is the way thought upon, or inquired after, how that any ſuch purpoſe might be effected. This then the undertakers of the Palatine Cauſe ſhould lay to heart, and ſeriouſly mind as a Fundamentall Maxime of their State: That the Cauſes of diviſions amongſt Proteſtant Churches and States muſt be remedied by ſome effectuall Negotiation, whereof the preparatives being already made to their hand, rather by a Providence of God, then by any mans inſtigation and encouragement, they will be the leſſe excuſable if they make not uſe of the ſame by taking notice of the Means which may be ſhewed unto them, whereof I will not now ſpeak at large, only in a word let me refer you unto the ſummary diſcourſe concerning the work of Peace Eccleſiaſticall, how it may concur with the aim of a Civill Confederation among Proteſtants, which is in print, & was ſent unto you 6 or 7 weeks ago. But if no ſuch publike Negotiation can be as yet intended, then a more private, and yet no leſſe effectuall way might be uſed, by ſetting afoot a Theologicall Correſpondency with Divines already ingaged in the Work of Reconcilement. The maner and Method of entertaining this Correſpondency, and the Vſefulneſſe of it might eaſily be ſhewed, if there were any hope or appearance of obtaining any countenance, Patronage, or maintenance in undergoing it; for much muſt be done in it by printed Letters and Tracts, which ſhould at once be made to flie abroad to all places convenient, and yet not become common to every one promiſcuouſly till matters ſhould be ſufficiently ripened in the minds of Leading men on all ſides, who in due time ſhould be able to ſway others unto good Reſolutions: And although in this publique Cauſe of maintaining Proteſtancy, nothing elſe ſhould be done, but to keep afoot the Correſpondency which is begun already, that the thoughts of thoſe that are everywhere raiſed, and ſet upon theſe Conſultations, may be more and more confirmed and ripened; yet this alone if it be effectually proſecuted may be able by the grace of God to countermine the Papall plot heretofore mentioned: Therefore whatſoever elſe may be intended, if my counſell may be heard, I would not have this omitted nor delayed, but His Majeſty ſhould be moved to ſettle ſome donatives, and ſet them apart to maintain the Charges of this correſpondency. Many things of this nature will be in his Majeſties diſpoſing, if thoſe that are found guilty be puniſhed and deprived of the gifts and priviledges which they injoyed without doing ſervice to the publique therein.
Thus you ſee my deſire, and the care that doth trouble my minde about this buſineſſe. Having thus diſcharged the burden of my thoughts upon your wiſdome and diſcretion; I finde my ſpirit at reſt, becauſe I make no doubt but God will addreſſe you to make ſome uſe of them, where they may be moſt profitable to the good of the cauſe of Religion; and I ſhall not fail to joyn my daily prayers with you and your endeavours, that they may not be unfruitfull in this matter. Thus I commend you to the Grace of God, and reſt,
Your faithfull friend and ſervant in Chriſt. London, Octob. 4. Anno 1641.
FINIS.
End of the text · John Dury, Letter to Alexander Henderson (1643)