The Necessity of Settling some Gospel Government, Part 3
Of the Third.
I Have done with the Two former Heads of this Diſcourſe, which in the Introduction I did propoſe unto my ſelfe to handle: the Third remaines, wherein I ſhall endeavour to be exceeding briefe: for you have ſeen the Poſitive Deciſion of the Queſtion in the Firſt Part; wherein the Neceſſity of ſetling ſome Church-Government amongſt Chriſtians in a Goſpell-way, is made no leſſe to me then Demonſtrative: and you have ſeen the Anſwer to the Negative Deciſion of the Queſtion, in the Second Part, wherein the Sophiſtry of the contrary Arguments, and the deceitfulneſſe of that perſwaſion hath been laid open with all meekneſſe and without partiality. Now if in the Third place I ſhould follow my deſign, to ſuggeſt upon the whole matter, a word of Advice to prevent the increaſe of evills, which are like to come upon us, if Mr. Saltmarſh his ſuggeſtions take place: I muſt firſt give you a Prognoſtick of the Evils which I apprehend may enſue thereupon; and then tell you what may be adviſeable to prevent the increaſe, or the iſſue of the ſame.
The Prognoſtick is this; That if the Magiſtrate of this place, who doth profeſſe the name of Chriſt, and by that profeſſion is obliged in his place to own Chriſt in his Ordinances, will not appear for the Settlement and Countenancing of the ſame effectually; that he ſhall be unſettled and caſt out of his Power and Place with utter diſgrace: and if the Miniſters, who pretend to adminiſter and uphold the Ordinances of Chriſts Houſe amongſt the Profeſſors of his name, will not keep the Charge of his Houſe according to his Word, without partiality for ſelf-ends, and without the affectation of worldly power to conſtrain Men that are not in their way, to ſubmit unto their wils; they alſo ſhall be unſettled, and all manner of contempt and diſgrace ſhall be powred out upon them. And by the means of theſe two Unſettlements of the Magiſtracy, and of the Miniſtry, all the foundations of all other Order and Government will be removed from the Nation, and the Changes and the Diſtreſſes thereof will be remedileſſe and endleſſe, till the Candleſtick thereof be removed, except God in mercy for the Elects ſake, prevent the ſame by ſome way which as yet cannot be fore-ſeen.
By this Prognoſtick, I pretend not to have any Spirit of Propheſie, which is more then ordinary; for this thing is Demonſtrable from the way of Gods Judgement, in puniſhing the ſinnes of Magiſtrates and Miniſters of this kind, and from the ſtate of a people in ſuch a Condition.
The way of Gods Judgement is evident, in that which was done to the Houſe of Eli, 1 Sam. 2. verſ. 27. till the end where the Reaſon of cutting off with utter diſgrace the Houſe of Eli, from the place which it had in the Government of Gods People, is alledged to be this; that they minded their own Intereſt to make themſelves fat with the good things of Gods People, rather then to diſcharge the duty which was committed by God unto their truſt; for which cauſe it is threatned that they ſhould be deprived of their Charge, and become contemptible, becauſe the Juſtice of God did determine, that ſuch as Honoured him, God would Honour, and ſuch as deſpiſed him, ſhould be lightly eſteemed, ibid. verſ. 30. from whence we may infallibly conclude, that if the Magiſtrates and Miniſters of this Nation mind themſelves, and their own worldly Intereſts, more then the truſt committed unto them by God in their places, that they ſhall certainly be puniſhed as Eli, and his Houſe was: and J beſeech the Lord, that as in the execution of this Judgement upon the Houſe of Eli, he ſuffered his Ark (the glory of Iſrael) to be in the hands of the Philiſtims; ſo the ſpirituall Philiſtims of this Church and State, may not have the ſame advantage againſt us to triumph over our Glory, which is the Viſible upholding of his Goſpell-Ordinances in the puritie thereof. This Prognoſtick then is very certain, and eaſie to be made by any that layes Gods wayes to heart.
As for the other ground of the latter Part of the Prognoſtick, relating to the Miſery of a People under ſuch Governours; it is clear in the view of all rationall Men, that can look upon a People without a Magiſtracy and a Miniſtry, what their State can be: for it is certain that all the foundations of Civill and Church-Government being removed, they will either remain without all Government in an Anarchicall ſtate, wherein every one will be given up into the hand of his Neighbour, to be oppreſſed and devoured as the Fiſhes of the Sea devour one another; or elſe (which will be a kind of Mercy) they will be brought under the Arbitrary power of ſome Party that will be moſt Potent and able to over-rule all the reſt, by whoſe means God (if he hath any favour in ſtore towards the Nation) happily may produce ſome Settlement which will free us from the confuſion of an Anarchy, till his Judgements in ſome other way be executed upon us.
Thus you have my Prognoſtick, and the grounds thereof, in caſe Mr. Saltmarſh's Suggeſtions take place, which is not unlikely they may, in reſpect of the wild frame whereinto God ſuffers Mens Spirits to runne now adayes, and in reſpect that the Reins of Government begin to be looſened every where, and becauſe I believe that Mr. Satlmarſh hath not ſhot theſe Arrows againſt all Settlement of Government, ſo much out of his own private Quiver, as out of the Senſe and Counſells of a Party, which doth ſtrongly Act by thoſe Principles (wherewith they have prompted him, and to vent which they make uſe onelyonly of his Pen) towards our utter Unſettlement, by a Method of deceitfulneſſe, which upon the whimſicall humours of this Age, may become prevalent to diſturbe all other reſolutions and attempts of all Orderly Courſes and Eſtabliſhments.
Now to ſuggeſt a matter of Advice, either to prevent the increaſe, or to divert the ſmall iſſue of theſe evills; I ſhall do it as briefly as I can, becauſe I dare not take upon me to go beyond my line.
To prevent the increaſe of preſent Unſettlements in Church-Government, the way is not for the Miniſtry to get power from the Civill Magiſtrate, to preſſe all the Sanctions of the Aſſembly of Divines, without any abatement upon all the Congregations of the Nation, ſo that none ſhall be ſuffered to have any Religious liberty of profeſſing the Goſpell in Publique, that come not under this Rule by way of Conformity, which ſeems to be the clear Deſign of our Brethren of Scotland, and of that Party which in the Houſe, and in the Aſſembly of Divines, doth go along with them: I ſay, that this is not, and will not be the way of Settlement; becauſe it is not the Goſpell-way which Chriſt hath inſtituted, to which onelyonly he hath promiſed a bleſſing: and becauſe the forwardneſſe of this Party to ſettle things in this way, comes not from a pure zeal to Religion, but involves a State-Intereſt, which thoſe of the Houſe intend to carry along with it, which an oppoſite Party hath diſcovered, and will oppoſe to the uttermoſt, though all ſhould be Unſettled and go to rack by this means; and who knows whether Mr. Saltmarſh's Query, is not the effect of that Reſolution, which is taken amongſt them to croſſe the Deſigns of that other Party; therefore the proſecution of a Settlement in that way, wil produce rather ſtrife and oppoſition, then any other effect.
Nor will the way of Settlement in Church-Government be, that which ſome others ſeem to preſſe with no leſſe earneſtneſs; namely to give all the Power of Church affairs up into the hands of the Civill Magiſtrate, qua Magiſtrate; that he may Order the ſpirituall Concernments of Gods Houſe Authoritatively, as he ſhall think good; and that no wayes of Church-Diſcipline ſhould be adminiſtred by any, nor means of Edification ſet a work but in his name: I ſay, this will no more then the other produce a Settlement in Church-Government; becauſe all Parties that are moſt intelligent in the way of Godlineſſe, and zealous for the liberty of the Goſpell, will joyntly oppoſe ſuch an abſolute power in the Civill Magiſtate over the Churches which are to be ruled by none in matters of Conſcience, but by the Laws and Orders of Chriſt, and upon a free willing account, that the Members of the Churches ſhould without conſtraint give themſelves up thereunto, according to that of Pſal. 110.3. In the day of thy power they ſhall be willing in the beauties of Holineſs: What way then ſoever is taken, which doth not work the Profeſſors to a willingneſs to come under the power of Chriſt in the beauties of Holineſſe, is not that which will be effectuall to bring about a Settlement. So that it is neither by the power in the hands of the Miniſters, nor in the hands of the Magiſtrates that will do the Work; but it muſt be by a clear and gentle leading of Mens Spirits, to come willingly under the Yoke of Chriſt; and except the Godly Miniſters can agree amongſt themſelves, to hold forth the Duties of the Profeſſion, and the Rules of Diſcipline, as they are in the Word evidently ſet forth, and leave of Conteſting about the Outward Circumſtantials and Prudentiall way of acting, to permit a latitude to each other, and conſent to a mutuall forbearance therein; and ſo upon the account of Charity make up the differences, and mind the ſame thing one towards another, and joyntly deſire the Countenance of the Magiſtrate, by way of his approbation onelyonly, and not by way of Delegate Power to conſtrain others unto their way; except I ſay, the Godly Miniſters amongſt themſelves can thus accommodate their Matters, the Unſettlement of the Government will never be prevented; and if there can be no agreement of this nature procured amongſt the Miniſters themſelves, without the Politic actings of States-men, who have alwaies ſome worldly Deſigns to Byas their Reſolutions; the iſſue of the Unſettlement, will either be a totall Diſſolution of all the bonds and tyes of Church-fellowſhip amongſt the Profeſſors, or the opening of a door to all Adverſaries to break in upon their Societies, and to all licentiouſneſs, to break forth amongſt themſelves without controle, the iſſue whereof will be the utter contempt of all Miniſtry and Ordinances; and therewith the breaking in of all damnable Hereſies, which will make way for the increaſe of Prophaneſs of Idolatry, of Popery, of Atheiſme, and of all Blaſphemous abominations.
Now if no agreement can be found amongſt the Miniſters themſelves, to prevent the Unſettlement from whence theſe evils will certainly ſpring up, (which is the onelyonly Advice that I can give in this preſent Caſe) then to divert the iſſue which theſe evils will produce unto the Nation, I know none other Remedie, but that the Civill Magiſtrate ſhould by way of fore-ſight, eſtabliſh Morall Laws to repreſs groſſe diſſoluteneſs of life by corporall puniſhments, to reſtrain open prophaneſs in violating the Lords Day, to inhib…t ſuperſtitious and Popiſh Rites in the Publique Worſhip, to puniſh the Authors and Publiſhers of Blaſphemous and Atheiſticall Tenets, which fret as a Gangrene, and lead the Unſettled minds of ignorant people to all Uncleanneſſe and Impiety, to all Brutiſh Senſuality and deſperate Courſes in wickedneſſe, which in the end will bring the Nation to utter Ruine, if God doth not in mercy prevent the current of theſe evils, by wakening the Spirits of Magiſtrates unto Righteouſneſſe, and a Reſolution to be faithfull unto their Truſt, that what can not be prevented by the Unity of the Spirit in the preaching of the Goſpell, may be diverted by the Power and Authority of Humane Lawes, and Bodily puniſhments over thoſe that are diſobedient, not ſo much to the perſwaſions of Religion (which cannot be propagated by Humane Power) but to the Dictates of Reaſon: for although no outward conſtraint can make Men Vertuous, yet an outward reſtraint may keep them from being ſo vitious, as to deſtroy the ſafety and well-being of Humane Societies, which Civill Magiſtrates are bound to procure.
This is the Advice which at preſent I am able to give upon the whole Matter; I ſhall leave it with you, and with ſuch as you ſhall think fit to impart it unto to peruſe, or to make what other uſe thereof as you ſhall ſee cauſe; for in theſe and all other things of this nature, you know that you have power to diſpoſe, for the Edification of the Saints, and the Publique good of Man-kind, of all the endeavours of
Your faithfull and affectionate Friend in Chriſt, John Dury.
A Letter once written by Mr. Dury to Captain Coyſh, wherein he opens himſelfe concerning the Magiſtrates Duty, as a Chriſtian in advancing Church-Government as it is Nationall.
SIR,
I Rejoyce greatly to ſee the fram of your Spirit ſo Anſwerable to the Rules of our Holy Profeſſion: Mr. Hartlib hath acquainted me with the real effects of your Godly zeal towards the Publique Good, and every good Work, for which you are much to be commended, and on your behalf, ſuch as know You (conſidering how few there are of ſuch a temper now adayes) ought to give thanks unto God for your forwardneſſe, to further the Means which may be uſeful to advance his Glory. Amongſt other good Effects of your pious inclination, the thoughts which you entertain, to further the wayes of Peace, amongſt the diſtracted Churches of this Land, are not the leaſt commendable; would to God we could find many of your temper, who have ſome intereſt and influence upon the Churches: but the Truth is, that none are now regarded, but ſuch as follow particular Intereſt, and make it their work to bring Fuell to the Fire which doth conſume us, by matters of complaint or reproach caſt upon their Neighbours; all ſides in every thing ſtriving for victory, none for gaining others in the manifeſtation of Truth, through love and forbearance.
The Aime which you have in the Diſcourſe, which Mr. Hartlib hath ſent me, is exceeding good; although I had ſome difficulty to read your Hand, yet I made a ſhift to underſtand your meaning; and I ſhall willingly give my approbation to your Propoſals, if we can find out the way to obtain the effect thereof, which I conceive to be an Unblamable Freedom in ſome matters of Difference, which are Extrafundamentall, grounded upon a reall acknowledgement of an Agreement in all matters which are Fundamentall. You have ſet down the Heads of things, which you judge Fundamental and neceſſary for ſalvation to be believed, and Overtures concerning Duties of Forbearance in ſome doubtfull Practiſes which occaſion much debate amongſt thoſe that love to abound in their own ſenſe; and concerning the obſervance of ſome inqueſtionable page missing berty for any ſide, to practiſe what is good in their own eyes; but that hath not made any ſide truly peaceable, but rather increaſed the Diviſions, by the abuſe of their Liberty, in croſſing, oppoſing, and offending others in their different wayes; whence Scandals are multiplied, bitter Diſputes, Complaints, Irritations, and Heart-burnings increaſed. Now how to prevent in time to come this Abuſe of Liberty, which according to your Propoſals ſhould be granted, wil be the main and moſt difficult work of all; and I find nothing ſuggeſted in your Paper concerning this, and without ſome Remedie to this diſtemper of our Spirits, I cannot perceive that our Maladies can be cured.
Hitherto I have made doubts, and ſhewed you what I apprehend as an Impediment to the effect of your deſires. Now I ſhall alſo ſuggeſt ſomething, which may tend to the removall of theſe Doubts, and Impediments of this Work, which we deſire to advance.
I muſt lay this as a Ground, that in matters of Outward and Publique Concernment to the Society of Man-kind; the Magiſtrate is Principally to be reſpected, and to be ſued unto for his aſſiſtance: but in matters which concern the Conſcience immediately, the Word of God is alone to be made uſe of. If therefore Men in their Outward Actions miſ-behave themſelves, and do things prejudicially unto the Peace of their Neighbours; they fall under the Cognizance of the Civil Power, who may make Lawes to reſtrain them from giving offence unto their Neighbours: but if they walk orderly, and offend no body; and yet foment pernicious Errors, and ſpread them ſecretly or openly, to the diſturbance of Mens conſcience, and the ſeduction of the weak, they cannot be otherwiſe dealt withall, but by the Word of God; and the Magiſtrate ought to ſee this done effectually, till they be Converted or Convicted to be incorrigible; and then he is to do further, as his Conſcience ſhall direct him. The Magiſtrate hath a Right to Over-ſee all Mens outward Actions, and may call them to an account of their proceedings in what they do, as Men; and may reſtrain them from doing that which he doth think prejudiciall to the Peace of other Subjects: but the Magiſtrate hath no Power to impoſe upon any Mans Conſc…e any thing by Law; onelyonly he may and ought to uſe Means to Convict Men by the Word of God; and he ſhould Countenance and Over-ſee the Regular wayes of ſettling thoſe Meanes a work. For God hath made him a Nurſing Father to his Children; therefore as ſuch he ought to have an inſight of all their wayes, to protect them from harm, and to advance unto them the comforts of their life. Now the life of Gods Children, as ſuch is the freedom of their Spirit, to ſerve him conſcionably according to his will. Whatſoever then doth deprive them of this Freedom, he may not impoſe upon them, for this were to bring their Spirits in bongage under his will: now he is not the Father of their Spirits; (that is Gods alone Prerogative) therefore he may not do any thing to hinder, but ought to do all things to further their free accceſs towards him. All his care muſt be then, as he is a Nurſing Father of Gods Children, to provide for theſe things. 1. Firſt, To know who are the Children of God, whom he ſhould Nurſe, that he may diſtinguiſh them from ſtrangers. 2. What the proper work of his Nurſing Dutie is towards them; that is to ſay, What his Aime as a Chriſtian Magiſtrate ſhould be, above which he ſhould not preſume to take upon him. 3. How he ſhold endeavour to perform the Duties ſubordinate unto his Aime. To ſpeak in a word my ſenſe (that if you pleaſe you may confer with me about them.) I ſhall ſay of the firſt, that he muſt know and diſcern the Children of God from ſtrangers, by this infallible Token; Whoſoever doth acknowledge Jeſus Chriſt to be come in the fleſh, and doth hear the Words of his Apoſtles, and doth ſubmit himſelf to be guided in his profeſſion of Chriſtianity by their Directions, and doth wear in all his walking Chriſts Livery, which is Love, Holineſſe, and Meekneſſe, he is to be counted a true Child of God, as to the Outward Profeſſion of Religion; and whoſoever doth not this, he is to be counted a ſtranger to it. And this badge of Religious Profeſſion, may make a Nationall Church as to the Magiſtrate: for I do not ſee, that a Church can be counted otherwiſe Nationall, but in reference to him; nor ought he to diſcern Profeſſors by any other token, but by this: this then is the Character of a Nationall Church to me; namely if a whole Nation doth make this Profeſſion; and if he that is the Magiſtrate duplicate page duplicate page of that Nation, doth make the ſame profeſſion; he cannot but look upon himſelf in his Charge, as a Nurſing Father to them all alike: for whatſoever their particular differences otherwiſe may be amongſt themſelves, which deſtroy not this foundation, they are to him no more but as the ſeverall Statures or Features, or Lineaments of thoſe Childrens bodyes and faces, which in his Nurſing Care muſt make no materiall difference.
As concerning the Second, which is his Aime above which he may not preſume to take upon him in the diſcharge of his Nurſing Duty; I conceive it ſhould be to Over-ſee their wayes in the Viſible Profeſſion, that the freedom due to all may be maintained in every one; and that the Unity of the Spirit of Chriſt, and the love which ought to be amongſt Brethren, Children of the ſame Father, may be upheld without diſturbance in all. Above this, I ſuppoſe he may not preſume, nor take upon him to preſcribe any thing of Faith, or of Worſhip Authoritatively; or to reſtrain Authoritatively the Exerciſes which may be ſervicable thereunto. For he is not the Judge of the Childrens Faith, and of their reſpect unto their Father, that is between God and them; for the Powers of the Spirituall life, by which Mens ſouls act towards God, are not committed to his Nurſing Care; Chriſt is their Tutor in this thing, but the over-ſight of the Outward Profeſſion in the Body, is committed and recommended to him.
As for the Queſtion, What he ſhould do with thoſe that are ſtrangers, and what his relation is unto them? how far he is to look unto ther Profeſſion, and to what end? I wil not mention it now, for it doth not concern our preſent purpoſe.
The Third thing belonging to his Nurſing Care; is, to know how the Duties ſhould be performed, which are ſubordinate unto this Aime. The Duties are mainly Two: Firſt, To take away the Lets and Diſturbances of the Publique Freedom, in the profeſſion of the Name of Chriſt, and of the Obedience due to his Ordinances. Secondly, To ſupply all Comforts, all Helps and Encouragements which may further the growth of the Profeſſors in Knowledge, Unity, and Love one towards another; and the way to endeavour theſe Duties, is to be Nurſe-like, with much tenderneſſe of affection, without harſhneſſe or imperiouſneſſe to over-awe their Spirits; and without Worldly and Politick Aims, to put a ſnare upon them, or make uſe of them, and of their Profeſſion, for Humane Advantages and worldly Deſigns.
I have enlarged my ſelf upon this Diſcourſe, to lay it as a Ground of what I am to adviſe for the Cure of our Diſtractions, and the proſecution of your Aime in the Diſcourſe which is ſent me.
I conceive then, that the Magiſtrate ſhould be Petitioned by all that profeſſe the Name of Chriſt; for that Liberty which is neceſſary for their Edification in the uſe of Chriſts Ordinances, and not offenſive unto any. Unto this Petition, the Magiſtrate ſhould give his Approbation, and promiſe his protection to all ſuch as ſhal ſhew him, that they endeavour to walk without blame in the wayes of Chriſt by the Word. And upon this Declaration, he ſhould invite all thoſe that make the Word their Rule, to offer unto him from the Word, the ſubſtance of their Faith, and of their practiſe Poſitively:1 Pet. 3.15 by this invitation every one wil be bound to lay himſelf open; for all Chriſtians are obliged to walk in the light, and to be ready to give an Anſwer to every one that asketh of them, a reaſon of the Hope that is in them.
Here obſerve, that I would not have the Magiſtrate to impoſe upon any, that which he doth think Fundamentall in Faith or Practiſe (for that belongs unto him no more, then to a Nurſe to ſhape the face of a Child committed to her Care, otherwiſe their God hath made it;) but he is onelyonly to take notice of that which others think to themſelves in their way, according to the Scriptures to be Fundamentall. Here then your Diſcourſe might be preſented to him, for your ſelf and others, that ſhould reſolve to make it the Plat-form of their Profeſſion; but for him to propoſe it unto all, or to diſcountenance all that ſhould not reſolve to follow it, that would be ſomewhat beyond his Commiſſion as I conceive.
Now when all the Parties ſhall have given up the poſitive Declarations of their Faith and Practiſe, which they conceive agreeable to the Word; and when he hath ſatisfied his own Judgement therein, that there is nothing in them deſtructive unto Godlineſs and the publique Peace; he ought to give them a ſtrict charge, not to be injurious and offenſive one unto another, but to ſeek Peace and follow after it, threatning ſuch as ſhall be diſturbers of the Peace of others with juſt Correction, after the firſt and ſecond Admonition. By this means he will diſcharge the Firſt part of his Duty, which is to ſecure the Liberty of Gods Children in the ſervice due unto him, by protecting them from injuries in their ſeverall Wayes: but if he doth think himſelf bound in conſcience to endeavour alſo the Second part of his Duty, which is to ſupply unto the Churches of God, the Helps and Comforts which may fu…ther their growth in Knowledge, Unity, and Love, (which I conceive, the Parliament of England more ſolemnly obliged to endeavour, then ever any Chriſtian Magiſtrate in this world hath been;) if I ſay, our Magiſtrate doth think himſelf bound to this, not onelyonly by the property of his Calling, but by ſpeciall Covenant towards God, and with their Neighbours; then I would adviſe him to take this Courſe. 1. Firſt to allow of Regular Meetings, between Parties for Publique or Private Conferences, wherein all offenſiveneſſe of ſpeech or behaviour, ſhould be ſtrictly prohibited under ſevere Penalties. (as for the waies how to Order theſe Meetings for Edification, that may be ſpoken of at another time▪ 2ly. To employ ſome fit perſons from among themſelves, to perſwade the reſt, or to ſtir them up to conſider of Waies how their differences may be Compoſed, and the Unity of the Spirit more clearly manifeſted, and the bonds of Peace and Love more firmly eſtabliſhed amongſt them, then by the meer Authority of a Civil Sanction. For it is a ſhame to Chriſtians, who are called to be Members of one another, that nothing ſhould be able to untie them, but the reſtraint of Power keeping them from mutuall injuries.
3. Thirdly, I would adviſe him to require of every Party, that they ſhould declare that wherein they agree with others in Doctrine, and in Practiſe: and to make kown the Rules by which they deſire to walk towards thoſe with whom they agree in Fundamentalls, for their mutuall Edification, that the Communion and Uniformity which ought to be amongſt Gods Children, in the ſervice of one Maſter, may not be neglected ſo farre as it can be entertained.
4. Fourthly, when theſe Declarations are given in to him, he ſhould ſet ſome of the choiſeſt Men of each Party, one or two a work, to gather out of all theſe Declarations, the Tenor of the common conſent and Agreement of all Parties, ſo near as can be in their own words, or fully in their own words by way of Harmony: and to conſult about the things wherein there is a Difference remaining how it may be taken away; or to give Reaſons from the Word of God, why that it ought not to make a breach of Unity in the affections of Profeſſors, and when this Harmony; theſe Conſultations and Reaſons ſhould be perfited, they might be diſcreetly imparted unto the ſeveral Churches, to be conſidered for the End whereunto they were made.
Here again you ſee, that I would have the Magiſtrate to be very active and zealous, but yet ſtill within his own Sphere and line, as a Nurſe, and not as a Commander and Maſter of any Mans Faith and Religion: as one that leads them, and encourageth them all alike unto the obſervation of clear Duties, which they themſelves ſhall acknowledge to be obſervable; and not as one that impoſeth his own Will and Statutes upon them as a Yoke. And by this meanes, the engagement which is upon him in the Nationall Covenant, to procure one Confeſſion of Faith, Leiturgie, Catechiſme, Form of Worſhip, Government and Diſcipline may be without difficulty diſcharged, and the things already done by the Aſſembly of Divines, may ſtand in their own place, and be of force for the uſe of ſuch as will own them; and others ſhall be free from Conſtraint, and at a due Liberty to walk in their own light, onelyonly with this Proviſo, that they ſhall not moleſt any, no more then they deſire to be moleſted; and that they ſhall declare their Fundamentall Agreement with their Brethren, and their Reſolution to walk in the Unity of the Spirit with them therein, which will be a meanes to diſcharge the Conſcience of the Parliament, alſo in … the Second Article of the Nationall Covenant.
By this Method and way of proceeding, I ſuppoſe all the Difficulties which in the beginning of this Diſcourſe I did mention, may be avoided: OnelyOnly this will for the preſent remain to be thought upon. How to waken the Conſcience of the Magiſtrate to Reſent theſe Duties; and how to inſinuate theſe Suggeſtions ſo unto him, as that they may come without prejudice to be Conſidered and examined; and by faithfull Agents brought to ſome effectuall Reſult. Now the God of all Peace and Comfort, lead the Children of Peace in his Truth, to be unblamable untill the Day of his appearing, and make us ſervicable unto the Kingdom of his Sonne, with all our Talents in our Generation. I Reſt in Him.
Your Servant, John Dury.
FINIS.
End of the text · John Dury, The Necessity of Settling some Gospel Government (1654)