Concerning Ministers Meddling with State Matters in their Sermons, application · Section 22 · complex remedies · Digression
A briefe Digreſſion. Concerning a correſpondency between Magiſtrates and Miniſters.
And theſe expreſſions I have here inſerted, concerning my ſelf by way of digreſſion, not only to ſhew the true grounds by which I am led, thus to judge and act within my Sphere; but alſo to obviat ſomething in the mindes of ſome men, which is obſtructive to the entertaining of theſe impartial ſuggeſtions in Goſpel-ſimplicitie; as at this time offered without any further deſigne (for curſed be he that doth the work of the Lord deceitfully) and finally to make it apparent, that I am neither ignorant nor imprudently careleſs, nor afraid ofThe intent of the digreſſion the thoughts of men concerning my ſelf; nor unaware of the imaginations which ſome will entertaine concerning that which I have ſaid already, and that which now I am entring upon to ſay, which ſhall referre to a mutuall correſpondencie, which ought to be between the Miniſters of the Goſpel, and the Rulers of this, and of every Chriſtian State. For ſeeing the laſt Aphoriſme which I have drawn from Davids Directory, concerning the aime of a wiſe and godly Magigiſtrate, doth lead me as it were by the hand, unto this matter, whereof the conſideration is as neceſſarie for our ſafety, as any thing hitherto ſpoken of; I ſhould be very much grieved that my Brethren of the Miniſtery, by a miſtake of duty, and prepoſterouſneſſe of zeale againſt thoſe that are over them with power in the State, ſhould neceſſitate them through their unruly and implacable misbehaviours, to take up deſignes for their own and the publick ſafety, wherein neither we, nor they themſelves will have any cauſe of rejoycing: or that they ſhould divert them from the intentions whereunto hopefully they may be fully carried, as being inclined thereunto by their own principles. For I know no probable reaſon to think, that they ſhould not be willing to performe the perfect duty of a Chriſtian Magiſtrate, and follow Davids example therein, when they are fully convicted, that their ultimate end muſt not be ſo much to ſerve themſelves and others in temporall matters, as to protect the City of GOD from all anoyances of the wicked of this world: for that is Davids meaning when he ſaith in the concluſion of this Pſalme, that He will early deſtroy all the wicked of the Land, that he may cut off all wicked doers from the Citie of the LORD. Where it evidenty doth appeare, that the laſt effect of his endeavours in his Magiſtracie, was to procure the well being of the Church of GOD, by the wayes of power and authority, which God hath put into his hand. And if ſo, then theſe Corollaries will follow as I conceive, concerning the power and duty of the Magiſtrate.
The grounds upon which it is hoped.
1. That to the Magiſtrate a coercive power of all wickedneſſe doth belong both in Church and Common-wealth.
2. That no perſons may pretend any exemption from being under his power and juriſdiction in outward viſible matters belonging to their places.
3. That he is bound by his place to protect thoſe whom he judges true and faithfull ſervants to God, in all the duties of his ſervice.
4. That he ought to take notice of the carriage of all Miniſters in their places, how they behave themſelves therein without blame, and overſee all the affaires which are agitated amongſt them in all their publick Aſſemblies.
5. That as the Citie of GOD without his protection cannot be in ſafety; ſo without his concurrence the publick Reformation thereof cannot be accompliſhed.
6. That it doth no way belong unto any who by Gods appointment are under his inſpection, protection, and juriſdiction, and ought to act with his concurrence. to take upon them to act any thing in a publick way, or of publick concernment, whereof to him they intend not to be accountable.
The neceſſity of it.
Theſe Corollaries as they follow clearly to my underſtanding upon the laſt words and matter of the Text; ſo I am perſwaded they will meet with no objection or contradiction which to a rationall man may not eaſily be anſwered. Therefore taking them as Truths to be granted, I ſhall endeavour to build thereupon that which I thinke may, and hope will, and judge ſhould, work a Chriſtian correſpondendency between the preſent ruling Powers and the Miniſtery of theſe Churches: for ſeeing it is evident that the Miniſtery and Magiſtracy are the Pillars of humane Societies. and that a Houſe cannot ſtand when the pillars which ſupport it ſtand not firme together, or by their ſtanding weaken one another. Therefore we muſt needs conclude, that if there be no amiable correſpondency ſought, but a manifeſt diviſion maintained between theſe two, that our publicke diſeaſes will become abſolutely incurable; and that this ſymptome thereof will be fatall to this State.
For except a Cure can be found unto this breach, how can there be any true healing of other breaches, or prevention of future Calamities hoped for? will not from hence inevitably follow a perpetual increaſe of animoſities and offences on all ſides, and from thence an endleſs ſequel of judgements? and will not God deſtroy all thoſe that are acceſſary to the Cauſes of ſuch evils, except they prevent him by repentance? therefore to compleat the application of the forenamed Remedies, which we have found to be ſpecifical to our Diſeaſes; nothing can be thought upon more uſeful nor ſo neceſſary, than to work out and procure this correſpondency; for as without the Concurrence of theſe two hands, there can be no ſettlement or advancement of any publick undertakings: So with their joynt ſtrength and cooperation in this way of God, we may confidently hope that the works of our Reformation may be ſpeedy, ſafe, full, and permanent.
Let me therefore as one touched with the ſence of this neceſſary Duty, diſcharge my Conſcience in the preſence of God.
Three points to be ſpoken to about it.
I ſhall not ſtretch my ſelf beyond my line, either in reſpect of ſuperiour Powers, or of my Brethren in the Miniſtery; but with all tenderneſs, faithfulneſs, and humility of ſpirit, I ſhall apply my ſelf unto them both, joyntly, and as briefly as may be, in ſo waighty matters, and for a cloſe to this diſcourſe, I ſhall repreſent unto the one, and the other indifferently three things.
1. What the conſcionable inducements are which ſhould equally move both Magiſtrates and Miniſters unto a friendly correſpondency in the diſcharge of their publick Duties.
2. What the meanes and wayes are by which this correſpondency both may and ought to be entertained.
3. How the obſtacles which ſtand in the way thereof, ſhould be removed.
Of the firſt. Concerning the Motives obliging Magiſtrates and Miniſters to correſpond in their charges.
If Conſcience ſhould be reflected upon, and conſulted withall, in reſpect of the inducements which ſhould equally move Chriſtian Magiſtrates and godly Miniſters to correſpond together in the diſcharge of their publick duties, three things will be found conſiderable to them both. 1. Their joynt relation unto God, who hath put them both in their publick places as his ſervants. 2. The great intereſt of Chriſtianity, which he hath mainly recommended unto them both. 3. The immediate ends of their mutuall correſpondency which are theſe two; the purifying of the City of God from all wickedneſſe: and the ſtrengthning of each others hands in going about that work: both which things they are equally obliged in the preſence of God to intend. If therefore any weak voice could reach unto them both at once, I would with due reſpect ſay thus; if either of you do mind the great Lord and Maſter under whom you ſtand, as Moſes and Aaron did; if to him you judge your ſelves to be fellow-ſervants, equally accountable as well of your mutuall willingneſſe to concur in his ſervice, as of any other duty; if you think the profeſſion of Chriſtianitie a buſineſſe worth the owning, and a work incumbent to your charges, that you ſhould uphold and advance it as well joyntly, as ſeverally: if the well being of the City of God, and of the Common-wealth of Iſrael, be at all a deſigne to be thought upon by you; and if you can rationally conceive, that your amiable concurrence will be highly helpfull towards theſe undertakings; and that the want thereof will be as great an obſtruction as any that can befall thereunto; then I muſt intreat you that are upright in heart, and that underſtand what ſuch engagements mean, that upon the conſideration thereof, you would ſhew your ſelves conſcionably loving, and inclinable to a correſpondencie: but if you will not lay this duty to heart, nor make uſe of the intereſt which ye have in each other for the ſervice of the Lord: My ſoul ſhall weep in Ier. 13. 17ſecret places for your pride; and mine eye ſhall weep ſore, and run down with tears, becauſe the Lords flock is carried away captive, by reaſon of your undutifulneſſe. If theſe things are not at all underſtood to be obligatorie; or being underſtood, are not thought upon; or being thought upon (at leaſt now in this extremitie, and thus repreſented) are not at all effectuall to make any impreſſion towards your duty, how can you perſwade your hearts before God, or think that your Conſcience hath any ſoundneſſe? I do not hereby make my ſelf a Judge of any mans Conſcience; every man ſhall ſtand and fall to his own Maſter: but if this which I bear witneſſe unto is a truth, then I muſt diſcharge mine own conſcience in the preſence of God, and give warning unto thoſe whom it may concern of the danger of this neglect of duty, to exhort every one to look to his own conſcience, leſt it be found aſleep under the guilt of this unſociableneſſe, which being manifeſtly broke forth amongſt us, the guilt thereof muſt needs reſt ſomewhere. Wherefore alſo it followeth, that every one is bound to look to himſelf, leſt ſin be found lying, and reſting at his doore. For when Chriſt told his diſciples that one of them ſhould betray him, they all fell to a ſcrutiny of themſelves, and enquired of him alſo; Is it I Maſter, is it I? Let us do the like in this caſe; for it is evident, that if this neglect of duty doth continue long, ſome of us will therein betray the publick profeſſion of the Goſpel, and with it the ſafetie of the State into the hands of our adverſaries: and this ſcrutiny ſhould be the more earneſtly heeded, eſpecially by thoſe that are in publick places; becauſe the means and wayes to beget a good correſpondency, and to make it effectuall towards the healing of our breaches are not very difficult, but may without trouble be ſet afoot ſpeedily: as now I ſhall ſhew, if there be no unwillingneſſe to entertain the ſame.
Of the ſecond. Concerning the Means and wayes of ſetting a correſpondency afoot between Magiſtrates & Miniſters.
To beget then a correſpondencie which will be no leſſe ſufficient to do our work of Reformation, then neceſſarie to preſerve us from ruine, I conceive three things muſt be thought upon. 1. Firſt, by what means a good underſtanding may henceforth be begotten between Magiſtrates and Miniſters in order to common deſires. 2. By what means a concurrence may be framed in all preſent undertakings towards publick aimes. 3. And by what means the execution of that which ſhall be undertaken may become effectdall: for except theſe three things be found, and agreed upon between the godly parties at a diſtance, I can ſee no poſſibility of this performance of their duty. For if there be no good intelligence, nor right underſtanding between them in reference to common deſires, how can there be any confidence either in the communication of counſels, or in the undertaking of endevours? And if no confidence be found between thoſe that ſhould act together in theſe things, how ſhall their concurrence be wrought? or being brought about, continue, and become ſucceſſefull? But if the Miniſtery and the Magiſtracy, as the two hands by which God doth lead the inward and outward man, unto eternall and temporall felicitie, be brought by his grace and Spirit, to underſtand one anothers deſires and deſignes aright, they will be glad to joyn, and readily concur to heal all breaches to rectifie their own mutuall miſtakes, and to prevent the further increaſe of publick diſtempers in others: nor will they lead any more the ſtreames of peoples affections, as hitherto hath been done, either into oppoſite, or into different channels; which is altogether inconſiſtent with the good of the Common-wealth, and deſtructive to their mutuall ſatisfaction in each other.
Theſe mediums then towards the procurement of a correſpondencie are evidently neceſſarie, but how they may be had, ſeems a difficulty; and truly as things now ſtand, I cannot ſay that the procurement thereof is no difficulty at all: but this I may confidently ſay, that if Chriſtianity be reſpected amongſt us, or Morall and Prudentiall honeſtie, more then worldly aimes and policies, there will be no great difficultie in the buſineſſe: yet in this deliberation I ſhall not preſume to preſcribe my ſenſe unto any; but ſhall humbly offer unto the conſideration of all, that which I conceive moſt agreeable, both unto reaſon, and to the ſimplicity of the Goſpel of Chriſt.
1. By begetting a good underſtanding between them, in order to common deſires. Concerning the means therefore to beget a good underſtanding henceforth between Miniſters and Magiſtrates in order to common deſires, let us ſearch into the properties thereof to ſee what they are, and how they may be found out. What then are, or ought to be the common deſires and deſignes of Chriſtian Magiſtrates and Goſpel Miniſters? are they not the thoughts of procuring towards the Church and State, the beſt things which belong to their charges? and wherein all other things are comprehended, and without which none other enjoyments will be profitable or laſting? I ſuppoſe none will doubt of this. But then what are theſe things which are thus qualified? certainly they muſt be things undiſputably good, of themſelves deſirable, fully known to all in Chriſtianity, abſolutely neceſſarie to be attained, indifferently uſefull to the good of all; and which being obtained none other profitable things will be wanting to the ſociety of mankinde: and of this kinde two things there are (as I conceive) which comprehend the reſt, viz: Godlineſſe and Honeſtie, whereunto is ſubſervient Conſcionableneſſe and Rationality. The way then to beget aWhat theſe common deſires ſhould be. good underſtanding in order to common deſires between Magiſtrates and Miniſters, whoſe proper work it is to procure the welfare of the ſocieties wherein they are joyntly placed, can be none other but this; that they ſhould both ſet before their eyes the advancement of theſe things towards their people, and endevour to ſtrengthen each other in the furtherance thereof, to the end that towards them all ſafetie, peace and plentie may be ſetled thereby, and therewith: for without the grounds of Piety and conſcionable dealing in things pertaining to God, and of honeſtie and rationall dealing in things pertaining to men, it is not poſſible that the bleſſings of conſtant ſafetie, peace, and plentie can be procured unto any Nation of the world: becauſe no true vertues, either of religiouſneſſe, or of humane induſtrie, (without which no publick happineſſe can befall to any Nation) can be cultivated, and propagated amongſt men, except the principles of godlineſſe and honeſtie, of conſcionableneſſe and rationalitie be maintained, and advanced towards them. Except therefore Magiſtrates and Miniſters profeſſedly joyn in theſe deſignes, and intend to raiſe all other their wiſhes and deſires upon theſe grounds, it is in vain for them either ſeverally or joyntly to frame reſolutions, and take pains to fulfill the ſame: their labour ſhall be for the winde, and none of their purpoſes ſhall be eſtabliſhed. The way then to beget a true and good intelligence between theſe inſtruments of the publick welfare (which are the two hands of God, to reach forth all the means of true happineſſe (whereof theſe are the chief) unto mankinde) can be none other but ſome mutuall aſſurance of their true deſires, to ſet forward this, which is the onelyonly common and reall good of all Common-wealths: therfore if I may, upon this demonſtration, of that which is to be counted good in the common aime of Magiſtrates and Miniſters, offer, without ſeeming to preſume, ſome advice unto the preſent Rulers of this State, I would intreat them chiefly now, in laying the foundations of our ſettlement, to make theſe things their main and reall deſignes towards this Nation; and that they ſhould manifeſt the realitie of their intentions herein, by ſowe way which may not onelyonly be ſutable to their places of Authority, but which may give unto all men a rationallAnd how a good intelligence may be wrought henceforth in the procurement thereof. aſſurance that the deſignes are truly meant, and likely to be accompliſhed: to this effect then I conceive, that this might be done without difficultie, and very profitably, viz: that the Counſell of State, in the name of the Parliament, ſhould (as it becometh the Authors of Publick concernments, and thoſe that preſide in matters of Order and Juſtice) by ſome Act of State lead others to be converſant with themſelves about theſe thoughts; inviting all that have abilities, but eſpecially the Miniſtery of the Nation to entertain impartiall counſels concerning theſe objects, and to communicate the ſame ſeverally, or joyntly, as they ſhould think moſt expedient to ſome men, who ſhould be appointed to receive all adviſes in that kinde; to be made uſe of ſo far, as publickly they ſhould be found practicable; and that the counſels which ſhould be ſuggeſted by ſuch an invitation might all be directed to one mark, and not wander at randome from the true deſigne which is to be proſecuted; I would have ſome Queſtions propoſed, concerning Religiouſneſſe and Rationalitie, Godlineſſe and Honeſty, Conſcionableneſſe and Induſtrie (all which are Homogeneall matters) which ſhould oblige thoſe that give their advices, to limit and determine their thoughts within the bounds thereof: and I would have them engaged to bring the matters which they ſhould adviſe about the tenor of the Queſtions, into ſome Aphoriſmes, which ſhould be ſet in order, under certain heads readily to be found. Concerning Religiouſneſſe, Pietie, and Conſcionableneſſe (for theſe are inſeparable) I would have their adviſes determined to the reſolutions of three Queſtions, which are theſe.
1. How the Knowledge, Practiſe, and Power of Godlineſſe may be moſt effectually advanced throughout this Nation, either by the impartiall ſettlement and regulating, of Catecheticall Exerciſes, of Propheticall Conferences, and of a Preaching Miniſtery; or by other means which may tend to the ſame effect?
2. What the ſcandals and diſorders are, which may fundamentally deſtroy this deſigne, and how they ſhould be prevented.
3. How without prejudice to good order on the one hand, and to true Chriſtian liberty on the other, the cauſes of preſent breaches and offences may be remedied; eſpecially, between thoſe that acknowledge each other to ſtand faſt in the doctrine which is fundamentall.
Concerning Rationality, Honeſty, Moral Induſtry (which things go hand in hand) I would have not onelyonly Miniſters, but the wiſeſt School-maſters, and other men of parts, and experience to be invited, to give in their advices, to this Queſtion.
How throughout the Nation, the Schools of Learning, and the education of youth therein, may be rectified, and reduced to a more compendious, profitable, and uniform way of teaching tongues, Morall vertues, Induſtry, and Sciences then now it is?
If theſe Queſtions were, upon the grounds of common advice, rationally and fully reſolved, (as I ſuppoſe they may be) and ſome men of choiſe parts, of free and publick ſpirits, deputed to gather the ſubſtance of all thoſe counſels, into one orderly ſumme, ſo far as they ſhall be found agreeing together, and inoffenſively practicable; this would not onelyonly hold forth the true ſenſe, and unanimous deſires of all the godly wiſe of all parties in the Nation, to give them content therein, ſo farre as poſſibly may be; but a ground would be layed for their union, and better underſtanding of each other: and a great deal of good confidence would be begotten in the minds of all ingenuous men of all parties, towards the upright meanings of the Government which is over them. The rationall frame, and righteous conſtitution of a well-ordered Common-wealth ſhould be ſo ſettled, that all men that are true to it, ſhould be admitted, in a regular way, to intereſt themſelves into the counſeis of the Government thereof, about the wayes of common ſafetie, peace and Plentie; nor ought the Governours to take upon them, (except in caſes of neceſſitie and imminent danger,) to rule as Monarches, and determine any matters by meer Authority, and the dictates of their own will: But the more they can engage others to be of their counſell, and endeavour to give conſcionable and rationall ſatisfaction to the deſires of every one; the more ſucceſſefull their ſettlement will be, chiefly if theſe grounds be followed, and if they make their Authority to be (not that, which proud and fooliſh men, by a Principle of Tyrannicall greatneſſe pretend it is; viz: a prerogative to law, to appear and to command over others, either at will without law; or by their own ſenſe of the law, without being obliged to hear others; but) that which it ought to be, amongſt rationall men, viz: a prerogative to go before others in minding common concernments to lead them rationally and conſcionably to ſee their own good therein: and a right to make things publicke, and oblige every one to take notice thereof. For Authoritas, ab Authore derivatur. Nam qui Actares primi, Auctireſ que rerum ſunt in humana ſocietate publicarum & publicandarum, ij ſunt cum Authoritue. Therefore as it is the ordinary Policy of ſole-rulers, to be like unto Tiberius cloſe and ſecret, that no man ſhould dive into their counſels; ſo I think it would be the beſt Policy of Common Wealths to lay all counſells (upon ſuch Principles as theſe are) open to all, and to ſuffer no man to be ignorant or in doubt thereof. This onelyonly will be their ſtrength and this will be their glory: And thus much concerning the way how in reference to future deſignes, a good intelligence may be wrought between thoſe that are in publick places in the Church and State: Now followeth to be conſidered, how in all preſent undertakings of a publick nature, a friendly concurrence may be framed between them; or at leaſt a diſtracting diſſonancie, ſuch as is now apparent amongſt us may not be continued; but lovingly compoſed, and hereafter prevented.
2 By concurring in preſent undertakings by way of mutuall counſell. Concerning this I cannot be ſo free as in the foregoing deliberation for fear of giving offence; yet briefly, I ſhall offer ſomething I hope without any juſt cauſe of exception; becauſe in other reformed Churches & Common wealths it is healthfully practiſed, as a means of good correſpondency and concurrence, between Magiſtrates and Miniſters in publick concernments: and that is amongſt other things this,
1. that in all provinciall aſſemblies concerning Church affairs, a certain time ſhould be determined for their meetings towards the redreſſe of ſc…ndals, and advancing the means of ſpirituall edification within themſelves, and that the determination and denomination of this time ſhould ſtand at the arbitrement and ratification of the ſupream authority, upon the deſire of the Miniſtery.
2. That in all ſuch meetings the ſupream Authority ſhould depute ſome body to be in their name preſent at them; to give countenance and authority to their proceedings; to aſſiſt the Miniſtery in outward matters with counſell and advice; or alſo in other things as may be requiſite and deſired, (though in particular matters it will not at all be expedient, that the State Deputy ſhould either debate or vote) to take notice of all things that come before them; and of their orderly and decent carriage about the ſame, to ſee that they meddle not with Sate matters, or deſignes of another kinde, then ſuch as tend to the Spirituall edification of ſouls, and finally to make report to thoſe by whom he is deputed; of every thing relating to the publick conſtitution of their affairs; or which otherwiſe are obſervable for the welfare of the Church and State. Thus the Magiſtrate may concurre with the Miniſtery in their preſent undertakings; the Miniſters may concurre alſo reciprocally with the Magiſtrate in his preſent undertakings, if they be called by him thereunto: and as the Magiſtrate in his concurrence about Church affairs doth go no further then the Sphere of his calling doth permit, ſo the Miniſters being deſired by him to give aſſiſtance in State buſineſſes, ſhould not exceed the proper ſphere of their employment; therefore if a doubtfull caſe of conſcience ſhould fall in about State deliberations; I conceive, that (as elſewhere the cuſtom is, ſo here, the matter may be propoſed unto ſome of them, without acquainting them with all the particulars of State concernments relating thereunto: but onelyonly with that which is doubtfull as to conſcience in reſpect of Gods will, concealing the reſt as Lawyers uſe to do when they propoſe matters under the names of Titius and Caius.
And thus farre in point of counſell, the concurrence may go on both ſides, about preſent undertakings: the Miniſter helping the Magiſtrate in that which is ſpirituall with advice; and the Magiſtrate helping the Miniſter in that which is outward and matter of order, both with countenance and advice.
By concurring in preſent undertakings to give ſtrength unto the execution therof. As for the point of execution in things on either ſide undertaken, the laſt part of their correſpondency is to give ſtrength thereunto, by their joynt concurrence; and the means to do this, can be none other but that which in all humane affairs is the true cauſe of ſtrength and ſuceſſefulneſſe; which is nothing elſe but the righteous ordering of all proceedings towards their proportionate ends, when each agent ſhall ſtand in his own place where God hath ſet him; and do the work which is proper to his own calling, wherein he may expect that God will bleſſe him. My meaning is, that the ſpirituall and temporall adminiſtrations, the one relating to the inward, the other to the outward man, ſhould not be confounded and jumbled together, without any diſtinction of their bounds; and made to run out of their own channels into each others: becauſe if this fall out, both will loſe their efficacie towards their objects, in the application of publick remedies to the ſpirits of men. For if the Magiſtrate ſhould take upon him the work ofwhere, 1 Of irregular undertakings and concurrences. the Miniſtery whereunto God hath not appointed him, he cannot hope for a bleſſing from him, becauſe he is out of his calling: nor will the ſpirits of men to whom he offers himſelf as a Miniſter, receive him as ſuch, but will be prejudiced and confounded in their relation towards him. The Ordinances of the Miniſtery and Magiſtracy are underſtood by all knowing men to be diſtinct in Gods hand, and that each ought to be reſpected by it ſelf, and in its own way uſed: now if he who is ſet up to be the preſident and protector of all publick order, ſhould confound them, and become the authour of diſorder, in his main buſineſſe, he weakens his own reputation, and makes his works void, for the mindes of men who reſpect the Miniſtery by it ſelf for their ſpirituall works ſake. 1 Theſſ. 5. 13. and the Magiſtracy by it ſelf for their temporall works ſake: Rom. 13. 3, 4, 5. will be obſtructed to every thing which he doth in that kind, becauſe to them he acts neither as a Magiſtrate, nor as a Miniſter, and ſo doth make himſelf uſeleſſe. Nor will Miniſters in ſuch a caſe being concerned in their places be idle; nor will it be poſſible to take off the affections of men from looking towards them, whether they be ſuperſtitiouſly or judiciouſly affected with the Ordinance, where of neceſſity they will be diſtracted; when in the ſame work they ſee Miniſters act one way, and Magiſtrates another: which diſagreement in their proceedings, muſt needs make all their undertakings ineffectuall.
In like manner if the Miniſter ſhould take upon him the work of the Magiſtrate, whereunto God hath not appointed him, he cannot expect Gods preſence with him in it; becauſe he is out of the place where God hath ſet him, and out of the employment whereunto the promiſe is made, Behold I am with you alway till the end of the world. Matth. 28. 19, 20. Nor is it fit that the Magiſtrate ſhould ſuffer another to uſurp his place, nor ought a Miniſter of Chriſt to be buſie in other mens matters: nor is it juſt that he ſhould fiſh in other mens waters, with their angling rod and baits without their leave: nor can the people, to whom a Miniſter, doth in this way apply himſelf, receive him in the ſimplicity of the Goſpel as a ſervant of Chriſt, ſeeing he doth not apply himſelf unto them by the Spirit of Chriſt, and in things belonging to his kingdom; but as a man, and in the affairs of this world, wherein they are not ſubordinate unto him, but unto the higher powers, which as to them in this reſpect are made void and uſeleſſe. Whence it will unavoidably follow, that about the performance of their duties, and the obſervance of their relations, their ſpirits will be diſtracted, this way and that way; when both Magiſtrates and Miniſters act each others parts, & offer themſelves with different or contrary influences towards them about the ſame matters. The ſtrength therefore of the execution of all publick buſineſſes, is that which Solomon doth intimate by the two1 King. 7. 21, Pillars which he named Jachin and Boaz, and ſet up in the porch of the Temple. The name Jacbin ſignifieth, he ſhall Of the Rule of Regular undertakings and concurrene….eſtabliſh: Boaz ſignifieth, in it is ſtrength. Solomons meaning by theſe names, and by the ſetting of theſe pillars at the firſt entrie of his building was, to teach this Doctrine: That none of our works have any ſtrength otherwiſe then as God will order and eſtabliſh them; nor further then they are conformable unto his ordering and eſtabliſhment. If therefore both Magiſtrates and Miniſters in the proſecution and execution of all publick deſignes, do not walk in their ſpheres according to his eſtabliſhment of the ſame; nothing will proſper, and be ſucceſſefull in their hands, becauſe their ſtrength will be gone from them. Samſons ſtrength did lye in his hair, not becauſe long hair hath any naturall propertie to make a man ſtrong; but becauſe God appointed Nazareths to wear long hair; and when Samſon was conform to his ordinance, he was with him, as his ſtrength: ſo will he be to every one whom he hath eſtabliſhed in his place, if he be conform to his eſtabliſhment. Let us then ſuppoſe, that there ſhould be ſuch a conjunction of endeavours ſettled between Magiſtrates and Miniſters, that they ſhould agree to do all things by a mutuall intermixture of adminiſtrations, jumbling all their works together, as here it was formerly in part, by the conſtitution of Biſhops under the King, yet I ſay, that this would not bring any ſucceſſefulneſſe to the execution of their deſignes; becauſe the point of ſtrength doth not flow from the bare conjunction of their endevours, or concurrence of their wils quecun que modo: but from their orderly conjunction thereof, in their proper places, according to Gods appointment, for the performance of ſuch works as he hath intruſted each of them withall in their ſeverall ſtewardſhips: it muſt not then be a politicall concurrence, as that of the King and Biſhops was, for ſelf-intereſts, and private ends of men: but it muſt be a conſcionable concurrence for the doing of Gods will, and for the proſperitie of the Common-wealth of Iſreal, and of intereſt of Chriſtianity: for hereunto the promiſe is made of being ſucceſſefull. To conclude, then this matter of joynt ſtrength in reference to the execution of undertakings, we muſt ſay, that to make their actings powerfull, they ſhould work together hand in hand; yet ſo, as that each ſhould do his proper work, and in his own way; and not his neighbours work, or in his neighbours way.
Theſe things being ſo laied, and the Rule of concurrence, in the point of execution, being thus underſtood; I hope it will be no cauſe of offence unto any, if I ſhould deſire, that henceforth one thing might be more me…urely conſidered then hitherto it ſeems to have been; which is, whether it be not every way more expedient for the welfare of the State, and more ſutable to this Goſpel Rule of concurrence between Magiſtrates and Miniſters, that Miniſters ſhould not3. Of the publication of the Acts of State by Miniſters a diſquiſition, how … that is … the State. be obliged to publiſh the Acts of State in their Pulpits, then that they ſhould be obliged ſo to do? The reaſons which move me to make this doubt, and for which I would have the matter layed to heart, by thoſe to whom the Ruling power over us is committed, are briefly theſe. If the end for which Miniſters are made uſe of in this matter, be onelyonly to have the Act of State notified to the people at a ſolemne meeing, I conceive this end may be gained as well if not better, by obliging any ſubordinate officer who can read diſtinctly, to do it in the Magiſtrates name, (as elſe *viz: Helvetia.where the cuſtome is) at the ſame time of publick meeting; either before the Miniſter goes into the Pulpit, or aftes he is come out of it: for it is more proper, that the Magiſtrate ſhould make one of his own Officers of State, an Herald of his Acts and Ordinances towards his Subjects, then that this ſhould be impoſed upon him, whom Chriſt hath called, and ſet apart to be the Herald of his kingdome onelyonly, and not to meddle with Matters of State, eſpecially then, when he is about the proper work of his ſervice. The mixture of Temporall and Spirituall concernments is not anſwerable to the Rule of the Miniſteriall Calling; and if the opportunity of the place, and time of publick meeting be mainly conſidered, I ſay, that all publick places, and ſolemne meetings are more immediately, and directly ſubordinate unto, and dependent upon, the Magiſtrates appointment, then the Miniſters; and therefore may be made uſe of by him, for his own occaſions, as he ſhall think fit; without ſeeking leave of the Miniſter: nay, it is clear, that the Miniſter hath no right to the place, or the publickneſſe of the meeting, without the Magiſtrates leave; and therefore hath no ſuch property in his Pulpit, or holineſſe annexed to it, that none but himſelf may uſe it; or nothing elſe but what he will allow, may be declared in it.
But if the end of obliging the Miniſters to this publication of State Acts, be not ſo much the bare publication therof to the people in the Magiſtrates name (which certainly is more proper for his own Officer to do) but a deſigne either to engage the Miniſter to recommend the buſineſſe it ſelf, which he is required to publiſh; or to diſcover his want of affection towards it, that upon that ſcore he may be dealt withall: then under favour I think that this deſigne both wayes is extremely irregular, and conſequently prejudiciall to the welfare of the State. For ſo many inconveniencies ariſe both wayes, unto the quiet, ſafetie, and ſettlement of the Government in righteouſneſſe, and to the reſpect due to the Magiſtrate by their Subjects, and to the Goſpel-work of the Miniſtery, that they ſcarſe can all be reckoned up. For firſt, in reſpect of the deſigne of engaging the Miniſter to recommend to the people the acts of State; I conceive it, under favour, to be very inconſiſtent with the Prudency of a State ſo to do: for although, for the time, the particular buſineſſe may be advanced, and the Miniſter may ſeem well affected to the Magiſtrate, and ſo make his acts conſiderable towards the people: yet by this way of proceeding there is more loſt in the main Authority of the Magiſtrate, and in the right way of ſetling it to the advantage of Government, twenty times; then is gained by the affecting of any particular buſineſſe: for let the buſineſſe be what it will, the publication and recommendation of it, is but a tranſient action in the Miniſter, and if the matter of the Act of State like him well; perhaps he may do it heartily; if not, perhaps coldly: but the impreſſion which that action naturally begets, and leaves in the minde both of the people, and of worldly minded Miniſters is not tranſient; but permanent to the great diſadvantage and diminution of the Magiſtrates juſt Authority and due reſpect: for this his publication of the Magiſtrates Acts with a recommendation thereof, ſignifies to the people, that without the Miniſters approbation and allowance of his proceedings, they are not valid, and conſequently that the Miniſtery is to be lookt upon as the laſt judge of their Magiſtraticall determinations; and that obedience is not to be yeelded, ſo much, becauſe it is his Act of State, as becauſe the Miniſter hath recommendit to them: And thus the Miniſter comes between them and home, in the ſubjects thoughts; and that upon no irrationall grounds: for if the Magiſtrate himſelf truſts not his own Authority, and right to command what is juſt, but muſt borrow the help of the Miniſtery towards the carrying on of State buſineſſes: then it followeth rationally, that in State matters Miniſters muſt be conſidered as well as Magiſtrates, and in ſomewhat more then they; ſeeing the effectuall accompliſhment of buſineſſes is referred unto them by the Magiſtrate himſelf: and without them the people are brought into a cuſtome not to receive it. And I verily beleeve, that this ratiocination upon this prepoſterous employment of Miniſters, doth not onelyonly work that impreſſion upon the people, whereby the Ruling Power is degraded from what it ſhould be in their eſteeme; but even Miniſters themſelves (whoſe minds are not towards their own work in ſimplioitie, and without worldly wiſdome) are raiſed to intereſt themſelves in the management of State deſigns; and to make themſelves conſiderable, and in a manner collaterall, either for the buſineſſe, as Aſſiſtants; or againſt the ſame, as controulers: for by what rule and right they are employed, or called to be aſſiſtants in a work, by the ſame, if they like it not, they may become controulers thereof. And if they may not publickly towards the people, be controulers of the Magiſtrates State proceedings in what they like not; I ſee no reaſon why they ſhould be obliged to become his heralds, and adjutators, in what they like. They are ſuppoſed to be free Agents; and if the Magiſtrate in his place, and againſt the nature of it makes himſelf ſo inconſiderable, as to appear unable to do his buſineſſe without them, he makes himſelf in the thoughts both of the people, and of the Miniſters themſelves (who aſpire unto the world) dependant upon them in his adminiſtrations; and ſo gives them occaſion to preſume above the meaſure of the Rule which Chriſt hath ſet for their employment.
By this irregular and prepoſterous improvement of the Miniſteriall intereſt in the affections of the ignorant multitude for wordly ends; Antichriſt did of old get his foot into the ſtirrop of worldly power, and made the Kings and Emperours of the earth hold it for him till he got on horſeback; and ever ſince he hath kept the ſaddle, and rid the beaſts, at his pleaſure, till of late by the light of the Goſpel, ſome that were his beaſts, are become men; and have caſt him out of their ſaddle to the ground under their feet: and it is hoped that God will open the eyes of all to do the like, till his uſurped greatneſſe vaniſh out of the world.
And this much in brief, of the inconveniencies following naturally upon the recommendation of State matters to the people in the pulpit, when Miniſters are affectionate and hearty thereunto: but if they be diſaffected and not hearty to this buſineſſe; either becauſe they refuſe to give in all things due reſpect unto the Power which requires it of them: or becauſe they have ſome other ſcruple in the buſineſſe, perhaps in reſpect of the matter to be publiſhed which they underſtand not to be juſt and right, and cannot allow; and conſequently cannot publiſh, perhaps (although the matter may be without exception, yet) in reſpect of the end and deſigne wherefore it is to be publiſhed, which they may ſuſpect, and will contribute nothing unto: and perhaps (although there be nothing of all this, yet) in reſpect of their own relation towards ſuch an employment, & the conſequences which it may ſeem to bring upon the Miniſtery of the Goſpel, which their conſcience cannot ſtand under: whether their ſcruple doth ariſe from any, or from all of theſe conſiderations; ſo many, and ſo great inconvencies may beſhewed, from thence to redound to the quiet of the State, and to the repute of the ſuperiour powers in the hearts of their ſubjects; that if it were needfull (as it is not) to enlarge my ſelf upon this ſubject, and go to the particulars comprehended under theſe heads, a competent treatiſe might by it ſelf, be written thereof, to ſhew the diſadvantages of this practiſe to the well being of a Common wealth: whereas on the other ſide, by the preſſing of that practiſe towards the diſaffected thereunto, nothing is to be found of advantage (if yet that be at all any advantage) but this; that ſome kind of diſcoverie is made upon ſome men, of an appearance of diſaffectedneſſe in them towards the wayes of the State: which kinde of diſcoverie the true prudencie of ſober States men, will teach them rather to prevent and conceale; then to lay open before the world. (for what advantage is it to me, to let all my adverſaries know, who they are that diſaffect my wayes? is not this a manifeſt advantage to them, and diſadvantage to my affairs and repute?) And then alſo the rule of Chriſtian wiſdom and generoſity, leads the diſciples of Chriſt, to overcome and conquer by well doing the ſecret diſaffectedneſſe of mens ſpirits againſt us, rather then to hunt after a diſcoverie thereof: or to purſue them with ill will for it; when it is found out: it was the laſt plot, and higheſt attempt of Epiſcopall perſecution, which immediately went before their overthrow, to dive into the diſaffectedneſſe of Godly Miniſters againſt their wayes, by putting them upon the reading of the book of ſports on the Lords day in obedience to the King: but by that diſcoverie God did take them in their own ſnare, and diſcovering to all men their ſhamefull nakedneſſe, he did thereby caſt both them and the Authority of the late thing upon which they ſo much ſtood in that matter, out of the rationall eſteem not onelyonly of Godly but even of Morally honeſt men: therefore I would not wiſh any godly States-men to imitate this kind of Policie, or think to gain any thing by it; ſeeing it is ſo contrary both to the rule of Chriſtianity, and to ſound reaſon in State affairs. And beſides all this, as in it ſelf it is a point of the higheſt Tyrannicall oppreſſion and cruelty, to intend a perſecution againſt mens perſons; who are otherwiſe inoffenſive in all their curriages, becauſe their ſecret affections are not ſuch towards us, as we would have them; or becauſe they cannot ſubmit their judgements and ſpirits to every thing which we would have ſet up over them: Nor did in effect Nebuchadnezzar any thing elſe when he ſet up his Image to be worſhipped, but this; which in a leſſer degree is aimed at by thoſe who will mainly preſſe this practiſe by ſetting up leſſer State images to be reſpected: namely he ſought this very thing, to know what all mens ſecret affections were to his wayes, that whoſoever ſhould be found ſo ſtout, as not to ſubmit his ſpirit in a ſlaviſh manner to worſhip his will; ſhould be put to death, though in all other things he ſhould be faultleſſe. As therefore (I ſay) this in it ſelf is the higheſt point of Tyrannie; ſo in theſe times it may prove a moſt deceitfull policie, and hurtfull to this State to be practiſed; becauſe it is not alwayes a true mark of a Miniſter that is diſaffected, either to the State or the government thereof, to be unwilling to meddle with Acts of State in his pulpit; for I can by an infallible teſtimony affirm the contrary in ſome whom I know: who being as well affected to the State as any can be, yet will be moſt averſe from this task: and that out of ſcrupuloſitie of conſcience, raiſed upon theſe and ſuch like conſiderations of the inexpediencie of the thing, towards the good of the State and government it ſelf, towards the Goſpel, and towards the Miniſteriall function therein.
Now if a Miniſter ſhould onelyonly upon ſuch grounds as theſe refuſe to be engaged in that practiſe, would it be either juſt in nature, or conſcionable towards God, or profitable to the government, that a Magiſtrate ſhould diſcountenance, puniſh or diſcarde one of his beſt ſubjects from his moſt uſefull employment for ſuch a cauſe? I ſuppoſe no rationall man will think ſo. Therefore I ſhall conclude, that it would be every way more expedient, for the good both of Church and State, that this cuſtom were altered then continued: Yet I do not at all diſſwade the Magiſtrates publiſhing of his Acts in the Church, and at Church Aſſemblies, but I would not have it an engagement laid upon Miniſters to do it, leſt it be done by his own officers. And thus I have done with the means and wayes of ſetting a foot, and entertaining a correſpondency between Magiſtrate and Miniſters: now remaineth the laſt point of this matter, which is concerning the obſtructions of this friendſhip, and how they may be removed.
Of the third. Concerning the difficulty of medling with the matter of obſtructions.
In all this diſcourſe, if any man ſhall look upon me, as having any other deſign then what I profeſſe to have, (before him who knoweth all ſecrets) which is to ſeek without all partiality the wayes of Truth and Peace; I am ſure he will not rightly underſtand neither me, nor the things which now I ſhall offer. But ſeeing the faithfulneſſe of my conſcience to the aime which I proſecute; doth bear me up in a reſolution to proceed without all fear, therefore I ſhall uſe that freedom, whereby I hope it will ſufficiently appear, that I have renounced the hidden things of diſhoneſty; and that without all craft and deceitfulneſſe, I handle theſe matters in the light, and although I ſee my ſelf engaged at this time in a thicket of thornie difficulties, and that briers of the ſharpeſt nature do beſet, and wholly cover this ſubject which I muſt take in hand, yet I have hope in God, that I ſhall be inabled to find a paſſage through them without ſtop; and to handle and remove them ſo, that I ſhall neither prickle my ſelf nor others therewith; that is, I ſhall neither offer nor receive any occaſion of grievance thereby: becauſe I ſhall ſtudie by a rule, and not by any intereſt, and with the ſpirit of meekneſſe, and not preſumptuouſly; to heal, and not to heighten, or exaſperate the cauſes of our publick grievances, ſo far as the Lord ſhall give me addreſſe unto the ſpirits of men that are rationall and ingenuous: Let me then not be underſtood to act for either partie, or to taxe any thing in the one or other partially; but I ſhall ſpeak the truth in love to both, that in the ſenſe of our ſinfull miſeries, the deep obſtructions of this neceſſarie correſpondency, which I plead for; with the cauſes whence they proceed, and the remedies thereof, may be repreſented to the conſciences of thoſe, who therein are no leſſe them my ſelf concerned, as in the preſence of the Lord.
What the obſtructions are in generall. The obſtruction then of this amiable correſpondency, is at preſent nothing elſe, but the diſtance of affections, which is ſprung up between ſome of the Miniſtery; and the rulers that have the power of this State in their hands, the averſion which hath begotten this diſtance ſeems to be greater on the one ſide, then on the other; as by the forbearance which hath been uſed by the one in caſes of provocation, and by ſome fair offers, towards the giving of ſatisfaction unto the other partie, (which finds it ſelf now moſt agrieved) doth appear: but yet no full ſatisfaction hath been received; nor any way taken hitherto to give the ſame effectually, ſo farre as I have been able to obſerve tranſactions, ſomething of ignorance: ſomething of evil ſurmiſings, ſomething of Paſſion; ſomething of juſt exception againſt failings: ſomething of ſelf-will, and ſome thing of neglect and diſreſpect towards each other through prejudice; is to be acknowledged on both ſides, as things ſtill lying in the high way, and ſtopping the inclinations and attempts of their endeavouring a mutuall ſatisfaction. And if the acknowledgement of this, were but heartily, (though in generall terms onelyonly, upon the ſcore of humane frailtie) taken up by both ſides, but chiefly by that ſide which doth think it ſelf moſt injured, and therefore ſeems more ſtiffe to keep up the diſtance; there might happily (as I may charitably conjecture) be ſome reall hopes of a reconcilement conceived: upon the grounds of the amendment of ſomethings which are amiſſe, mainly offenſive; and without the removall of which, the piecing of this breach will be as to men rationally impoſſible.
What the more ſpeciall and chief cauſes thereof are. The immediate cauſes therfore of this obſtruction, which keeps off the one ſide (whom of all men it doth leaſt become to be irreconcilable) from a willingneſſe to be reconciled: are (as I ſuppoſe) the continuance of ſome ſtumbling blocks, which lye in their way; over which, they think it not lawfull for them to ſtep, to ſhake hands with thoſe that have layed them, till they be removed. And the main cauſes of ſtoppage, which keep off the other ſide, from coming neerer, or condeſcending to the chief deſires of the former partie; are partly the boiſterouſneſſe of their provoking carriages, and the deſtructiveneſſe of their deſires and principles to the ſafetie and conſtitution of the preſent State; which are things no wayes to be condeſcended unto, by thoſe that are in the poſſeſſion and truſt of power. On the one ſide, the ſuppoſed new frame and face of the publick profeſſion of Religion, with the conſequences thereof, apprehended to be ſet up by the Ruling Power, and upheld to the deſtruction of the preſent Miniſtery; is the main obſtacle of their willingneſſe, to yeeld to a concurrence in publick deſignes, leſt they ſhould ſeem to approve thereof: and on the other ſide, the ſuppoſed old frame and face of the publick government of the State, with the conſequences thereof, apprehended to be intended, and to be ſought after by the Miniſtery, to the deſtruction of the preſent Magiſtracie, is the main obſtacle of their willingneſſe to condeſcend unto the others deſires, leſt they ſhould yeeld to the means of their own overthrow. Upon theſe ſurmiſings and jealouſies on both ſides, oppoſite deſignes have been raiſed, and ſteps have been layed in each others wayes; to the hindrance of all friendly proceedings, and correſpondencie in every thing whatſoever, tending to the publick welfare, and to common ſafetie. It is fallen out through the unſearchable and juſt judgement of God over us, and over thoſe that have managed our affairs, that theſe blocks are fallen mutually in their wayes: ſo that they could not be prevented, nor avoided; but each of the parties different in counſell, have fallen thereupon, and thereby upon each other, to the breach of friendſhip between them hitherto; and to the apparent threatning of their mutuall deſtruction, the danger whereof is not as yet removed; but that now they ſhould be ſtill continued, and kept a foot by either ſide, is the hight of our preſent diſtreſſe, and the ſinfulneſſe of our calamitie. It is fatally unavoidable to men, to be of different judgements in the management of affairs, and to act thereupon by different deſignes, is a neceſſarie conſequence thereunto: but that they ſhould ſet themſelves deſtructively to oppoſe one another; is no neceſſarie conſequence of different wayes, but onelyonly an effect of the ſinfulnesThat the chief guilt of the evill thereof will lye upon thoſe that are not inclinable to the wayes of reconciliation. of our ſpirit of envy: for when we cannot endure others, to be like and equall to our ſelves, in the proſecution of their own conveniencies, and to enjoy all the freedome which we deſire for our ſelves; then we become naturally their oppoſites, and caſt ſtumbling blocks in their way; but if when God in his righteouſneſſe doth overtake us, and cauſes us to fall by our own contrivances; ſo that the evill intended againſt others, becomes the portion of our own inheritance, by the evill ſucceſſe of our affairs; ſo that we cannot but ſee his hand lifted up againſt the way wherein we have ſet our ſelves If (I ſay) when God doth thus deal with us, we then ſtill continue rather to be obſtructive unto others, then edifying unto all in our deſignes; it is to be feared, that the ſtubbornneſſe of our envious diſpoſition, will make our caſe remediles. For if we turn not unto the Lord, to make ſtraight paths unto our feet, in his preſence, and to take reciprocally the ſtumbling blocks which proceed from each other out of one anothers way, it will be juſt with him to be avenged upon us both: as being therein manifeſtly the enemies of Chriſt, and of his kingdome, which now he is to ſet up more evidently in the world then heretofore. If therefore obſtructions of Chriſtian friendſhip, through prejudices and humane frailties, are formerly fallen in amongſt us, and we ſee they can tend to nothing but to ruine, we ought not to be ſo unconſcionably mad, as to foment them any longer: the time paſt may ſuffice us, to have been at a diſtance in profitable undertakings, and ſtrangers to one anothers counſels for the Goſpel; and it is more then enough, that envious ſurmiſes, and evil ſpeakings, with croſſe deſignements have been entertained; let us henceforth purifie our hearts, and our hands from the guilt thereof, that we may have a joynt entrance, and become helpfull through love to one anothers furtherance, in the kingdome that is prepared for us; for we may confidently expect the enjoyment thereof, if we be delivered from the clogs of theſe obſtructions. Whereſoever therefore any invincible ſtumbling blocks are ſtill continued, and whoſoever is the cauſe of the continuance thereof henceforth, there, and upon that ſide the guilt of the obſtruction of Chriſtian love and correſpondencie, towards the building up of Chriſts kingdome will reſt: and whereſoever that guilt is found at his appearing, wo be unto that partie, whatſoever it hath been, or now is. And if both ſides at once, as in the heat of their oppoſition they have layed heretofore, ſhould ſtill continue (which God forbid) to lay ſuch ſtumbling blocks in each others way, as neither ſide can over-come, the guilt will be found a like in both. For although it may fall out, that the things differently oppoſed and offenſive, by each to other, are not equall in weight, and a like of importance in themſelves; yet as to the intentions of thoſe that are at variance in point of obſtruction, the guilt may be found equall; what the different weight is, of the oppoſite offenſive matters, tending to the obſtructing of the kingdome of Chriſt amongſt us (for that is the ſtandard by which God doth weigh all things) I ſhall not take upon me to judge or determine, (the day which cometh will make that manifeſt) nor is it needfull for any man, either of this or that ſide, ſo to do for a reconcilement of theſe differences; if on either ſide a Chriſtian healing be truely deſired. But if on any ſide no ſuch healing be deſired, nor ſought after, nor can be admitted; then juſtly all the guilt will reſt there alone, what ever the others fault may be, great or ſmall: for in Chriſtianity he is to be counted guiltleſſe (what ever otherwiſe his fault is) who ſincerely is willing, and ſeeks to make a reparation, in the preſence of Chriſt, to him whom he hath grieved: and conſequently ſin will be found lying at his doore, who doth not at all mind either to give or receive ſuch a reparation as is poſſible and expedient to be given and received.
The Remedidie of the Breach how it ſhould be brought on.
If then both parties could be brought unto this frame of ſpirit, that they ſhould be moved to declare ſolemnly to each other, their willingneſſe both to give ſatisfactory, and receive equitable reparation, for wrongs done and ſuffered reciprocally, and that in time to come they ſhould not onelyonly have a care to be harmleſſe; but would ſtudy to be helpfull to each other, in all things which may be, the publick and common good of all. By this means a ſufficient ground could be laid (as I conceive) to proceed towards the removall of the obſtructions which ſtand in the way of a Chriſtian correſpondencie between both parties in their ſeverall charges: and without ſome expreſſion of a mutuall willingneſſe in this kind, to live as it becometh the Diſciples of Chriſt without biting and devouring one another henceforth, I ſee no poſſibility of any further healing: but that which the Apoſtle hath warned all Chriſtians of will certainly befall unto our preſent Magiſtracy and Miniſtery; They will be conſumed one of another.Gal. 5. 15.
Now becauſe all men are not of the ſame temper, and in all parties of men, there are alwaies ſome more moderately diſpoſed then others, nor can it be expected that the fiercer ſpirits on either ſide, ſhould be inclinable to make the overture of ſuch a reſolution, either to their own party, or to their adverſaries: therefore thoſe of each partie, who have not over-heated themſelves by the reſentments of partialitie, ſo, as to forget all their intereſt in our common ſafetie, ſhould be ſought, and ſtirred up, to become leaders of the reſt in this work; and upon the ground of this duty, that all are equally bound to help towards the removing of ſtumbling blocks out of each others way; they ſhould be made Mediators to procure from all of their own partie ſuch a Declaration, wherby an engagement may be brought upon them, to make them willing to liſten after ſome amiable treatie, wherein both ſides may for conſcience ſake, in the fear of God intend to receive and give mutuall ſatisfaction, ſo farre as may be, for things paſt; and to prevent the deſperate effects and miſchievous conſequences of a perpetuall increaſe of diſatisfaction in time to come. This ſhould be the maine deſigne of the Treatie; which none but an enemie unto all goodneſſe can diſreliſh: and none can intend to obſtruct or divert, but ſuch as ſeek equally to have both parties deſtroyed by their own diviſions. For as to preſerve us from inevitable ruine, nothing is now neceſſary but our union in Chriſtianity; ſo to work our certain deſtruction, nothing, as to men, hath a poſſibilitie to do it, but the continuance of our unchriſtian diviſions. Therefore I ſhall confidently hope, that if by the means of this kind of Mediation; ſome Regular and Prudently limited treatie with moderately free and peaceable conferences might be ſet a foot, to the end that between the godly on both ſides, ſome better intelligence may be begotten towards common Chriſtian deſignes; that between the Rationall, the diſcreet and the ingenuous of both ſides, ſome hurtfull miſtakes and prejudices may be rectified: and that between the fierceſt and moſt injuriouſly paſſionate on both ſides; ſome allaying of their heats may be wrought, and hatefull offenſiveneſſes made to ceaſe. I ſay, if a Treatie and conferences to this effect might be obtained; I am confident, that notwithſtanding all theſe black clouds which hang over us, and the darkneſſe of confuſion which doth beſet us, that the Sun of Righteouſneſſe would ſpeedily break forth, and gloriouſly ſhine upon us, with healing in his wings.
And how it may be perfected.
Therefore the means and wayes to draw on this Treatie, and to order the conferences which therein may be effectuall to theſe ends; will be in all probability, that which under God may ſettle us in a good correſpondency together: and that I may not be miſunderſtood in this motion, I conceive it not fit, that the Treatie and the conferences ſhould be between the Magiſtrate himſelf and the Miniſtery: but that it ſhould be between Miniſters of the one and the other ſide, to whom grave and judicious Common-wealths men of both parties might be joyned: not ſo much to debate, as to deliberate, and conſult of the manner and way of removing obſtructions, by the mutuall ſatisfaction of doubts and equitable deſires, of the one and the other ſide: to the end that henceforward a concurrence in neceſſary and pious endeavours may be ſetled amongſt thoſe that are truly Godly and faithfull in the Land.
And if it could be hoped, or probably known that this motion would be generally entertained; and a reall inclination found on the one as well as on the other ſide, to meet together and ſpeak one with another about matters of agreement in a Rationall and Chriſtian way, it would be no difficult thing to propoſe upon liking a particular way and platform of proceeding, both for the Treatie and for the Conference; to ſhew how they might be ordered without partialitie, ſo as to reach without doubt to the ends for which they ſhould be ſet a foot: but till this can be hoped for, or known; it will be in vain to make any ſuch offer, eſpecially in a publick way: perhaps privately it will not be uſeleſſe to ſhew more fully theſe particulars. 1. For what Reaſons both ſides ſhould intend a Treatie and Conference one with another. 2. For what ends, and to what purpoſes the Treatie and Conference ſhould be ſet afoot. 3. What the way and means ſhould be to make them effectuall to their ends. Here again may be ſhewed. 1. How the preparatives thereof ſhould be made. 2. How the proceedings therein ſhould be ordered; both in the Treatie and in the Conference.
In the Treatie is to be thought upon. 1. Who ſhould be the treaters. 2. By whom choſen and appointed. 3. What their authority ſhould be. 4. How it ſhould be limited by thoſe that appoint them. 5. And what the Method of proceeding ſhould be in the meetings of each party amongſt themſelves apart; when they conſult with thoſe whom they ſhall appoint to treat publickly in their name.
In the Conferences is to be thought upon. 1. Who ſhould be appointed to confer in the name of others. 2. How the conferences ſhould be managed; whether by extemporary diſcourſes, or by putting things to paper; or both waies in certain caſes. 3. How the things whereof conferences are to be had, ſhould be determined; what ſhould be exhibited in writing; what left unto extemporary diſcourſes at the meetings of both parties. 4. And whether each partie ſhould not exhibit unto the other in writing, what ever they amongſt themſelves fully agree in; that the other party may take it along with them to conſider of it, and to reply thereupon, to ſhew how far they conſent thereunto. 5. And to prevent miſtakes, whether the papers mutually exhibited to be conſidered, ſhould not be read; and in caſes of ambiguities in words explained and opened; and of doubts in the matters cleared, by the propoſall of Queſtions and Anſwers; which Scribes appointed on both ſides ſhould take notes of. 6. Whether any particular Treaters in caſes of doubts propoſed ſhould be intruſted to ſpeak the ſenſe of all ex tempore: and if not, how the matter ſhould be ordered, that all thoſe whoſe ſenſe is not declared, may be heard, and taken notice of without confuſion. I ſay concerning theſe, and ſuch like matters tending to prepare the way towards an agreement, perhaps it would not be amiſſe to have a preliminary Tract, which might be put into the hands of the Mediators of both ſides, that they might poſſeſſe thoſe with whom they ſhall deal on each ſide, with the platform of the whole deſigne; leſt any ſhould think themſelves over-reached, and brought into a ſnare; leſt jealouſies and ſiniſter impreſſions, of men that are prepoſſeſſed with fears of looſing their juſt freedoms, make the deſigne without effect. And leſt any ſhould be backward in ſo neceſſary a duty for want of inſight into that, which ought to be fore-known, and predetermined, that the means may be found anſwerable to the end, which ſhall be pretended, and intended.
Thus you ſee, Honoured Sir, how ſince the beginning of May, though diverſly interrupted, yet one thing drawing on another, I have ingulft my ſelf into this Diſcourſe, to ſatisfie firſt your deſires; and then mine own affections towards the wayes of Peace and Unity. All that I ſhall deſire of your ſelf, and of all thoſe to whoſe hands it may come, is, that they would recommend the deſigne, or rather this motion of a Treatie (for as yet it cannot be called a deſigne, till parties conſent unto it) to Gods bleſſing in their beſt thoughts; and to the ſerious conſideration of their beſt, and moſt ingenuouſly pious, and rationally moderate friends, of both ſides; that if it be Gods will, the thing may be reliſhed, and with ſome concurrence of hearty affections, and countenance of thoſe that are in publick places it may be advanced, to the glory of God, and the comfort of his diſtracted ſervants and people in this State, whereof in his preſence we are bound to ſeek the welfare. Whereunto I know no way more ready at this time then this, which both to the one and the other ſide, I ſhall be readie at all times to atteſt; and with all faithfulneſſe endevour to approve my ſelf, eſpecially in ſuch occaſions, both theirs, and
your Moſt affectionate and humble ſervant in Chriſt, John Dury.