An Epistolary Discourse, Discourse

An Epistolary Discourse · Discourse

AN EPISTOLARY DISCOURSE Wherein (amongſt other particulars) theſe following Queſtions are briefly reſolved.

I. Whether or no the State ſhould tolerate the Independent Government?

II. If they ſhould tolerate it, How farre, and with what Limitations?

III. If they ſhould not tolerate it, what courſe ſhould be taken to bring them to a conformity with the Presbyterials?

Written by Mr. JOHN DURY.

To

Mr. THO. GOODWIN.

Mr. PHILIP NYE.

Mr. SAMUEL HARTLIB.

Publiſhed by a Friend, for more common uſe.

Iul… 27. 1644. Imprimatur, JA: CRANFORD.

LONDON, Printed for Charles Greene, and are to be ſold at his ſhop in lvie Lane. 1644.

p. 1The copies of Letters to Mr. THO. GOODWIN, and Mr. PHILIP NYE.

Worthy Sirs,

ALthough I am not yet ſetled here, nor can promiſe unto my ſelfe any leaſure and freedome of ſpirit from other neceſſary thoughts, which my preſent condition doth obliege me unto: and although I might imagine that there is little uſe, as yet, to be made amongſt you, of any thing that I can propoſe tending to moderation in matters Eccleſiaſticall, by reaſon of the diſtracted condition of the Civill State; Nevertheleſſe, beauſe I did promiſe you that I would put ſomething to paper concerning the ſcope of my Negotiation, and the Arguments which I have uſed to perſwade mens ſpirits unto mutuall forbearance; and becauſe I know, that if one will obſerve the winde very narrowly, he ſhall hardly ever ſow his ſeed, [Eccleſ. 11.4.] or if he regard the clouds, reap his corne; therefore I will not delay any longer the performance of that which I undertooke: Which that I may doe in ſome order, I will branch out this Diſcourſe into theſe particulars.

Firſt, I will relate unto you the true ſtate of my negotiation with the Lutherans, to bring them to moderation towards us.

Secondly, I will ſet down the heads of Reaſons which induced me to this endeavour, and which I uſed to perſwade others to that duty, which I have preſſed upon them.

p. 2Thirdly, I will let you know my opinion concerning you caſe, for which you deſire to know theſe matters; that you may underſtand how far I take it to be agreeing or diſagreeing with that which hitherto I have agitated, and what I would adviſe you to doe in it, for the advancement of Chriſts kingdome, and the publique edification of your Brethren.

The true ſtate of my Negotiation is this, That I have endeavored to bring the Lutherans to ſome orderly treatie with us, and joynt reſolution amongſt themſelves, concerning the wayes of Peace and Unity in the publique and private profeſſion of Chriſtianitie, that the ſcandalous and unconſcionable effects of our diviſions being taken out of the way, ſome joynt courſe might be ſe…led to ſet forward the Reformation of Proteſtant Churches, unto that period whereunto it may by Gods aſſiſtance be brought. To this effect, having firſt dealt with our own ſide, and gotten their conſent unto this Aime, I have offered my ſelfe alſo unto the reſt as a Sollicitor of the Councels of Peace, and a Servant of the Communion of Saints in this matter. In this poſture I have taken the freedome to provoke all unto the duties of love and of good workes, either by propoſing or asking councell of them, or making motions tending to the compoſure of differences. For, having made my ſpirit voyd of partiality, and laid aſide all private aimes, I took up univerſall rules which I thought app…e unto all mens underſtandings in Theoreticis, and to their con…es in Practicis; that by this meanes we might be brought to f…llow the Apoſtles councell unto the Philippians, chap. 3.15.16. which is, that ſo far as we are come, we ſhould mind the ſame things, and walke by the ſame rule, as it becommeth thoſe that i…deed are brethren in Jeſus Chriſt. For I did not aime ſo m…ch at a …are Toleration betwixt us and Lutherans, as at a pub i…ue prof…ſſion of Brotherhood, whereupon I conceived a Toleration would follow of it ſelfe in matters of leſſer difference, which c…uld be no juſt occaſion of a breach: and as for things of greater importance, wherein ſome did ſeeme to find ſufficient cauſe of breaking of Brotherhood from us: I ſuppoſed theſe might be removed two wayes; firſt, by a fundamentall confeſſion of faith, and of duties requiſite unto ſalvation, which p. 3might be common to all, and openly profeſſed as the ſumme and ſubſtance of our Religion, and badge of our fraternall union. Secondly, by a common and infallible rule of interpreting the Text of holy Scripture, by which all Doubts incident in other matters, not fundamentall, may be cleered and decided: and as the fundamentall Confeſſion ſhould ſerve for all in common, ſo this Rule of interpretation ſhould be a meanes to joyne the more learned ſort in one ſenſe and meaning, leſt their differences about matters of leſſer moment might rent the body in pieces, notwithſtanding the former tye of Union in fundamentall truths. For ſeeing we ſee daily, that amongſt men of good repute otherwiſe for godlines in their life and converſation, and for zeale in their profeſſion of Religion, great diſputes fall out for ſmall matters, (as for the different acception of a word in a place of Scripture, or for the meaning of a ſentence which may be diverſly interpreted according to the different relations which it hath unto the matters precedent and conſequent:) and theſe diſputes ofttimes come to ſuch a height betwixt them, that they not onley loſe all charitable affections and amicableneſſe of converſation one towards another, but alſo involve others, their hearers, into the ſame breaches of Chriſtian love, from whence Schiſmes and Seperations at laſt ariſe and increaſe in the Churches, although there be no juſt cauſe thereof in reſpect of the ſubſtantiall and materiall points of Faith and Practice: ſeeing (I ſay) we daily ſee that this doth fall out, and that this alone is able to breed many diviſions amongſt the Learned, notwithſtanding all other tyes of brotherly union and friendſhip betwixt them; therefore I thought it would be expedient, if not neceſſary, to find ſome remedy for this inconvenient, which at laſt I ſuppoſe is found, and if God would be pleaſed to enable me to propoſe it, I hope it would prove effectuall towards Men that are not ſelf-conceited, but tractable, either by the grounds of Reaſon, or of Conſcience led in aſpirituall way, which is above, but not contrary unto Reaſon; for ſpirituall Truths are rationally delivered in the Scripture, although men that are naturally rationall, are not able to c…mprehend the ſenſe thereof. In a word, I conceive the remedie to be this; That when we have agreed upon the ſubſtance of p. 4Faith and Practice, we may have alſo ſome undoubted Rules whereby to reduce all matters which are extra-ſubſtantiall, unto their owne Principles, that the doubts which ariſe concerning the ſame, may be decided according to the Analogie of that Faith which is out of all doubt, and according to the cleere ſenſe of the Word regularly analyſed: So that the Rules, firſt, of determining Fundamentalls in Faith and Practice; Secondly, of reducing doubtfull matters concerning Faith and Practice unto their own Fundamentalls; and Thirdly, of analyzing the Text of Holy Scripture demonſtratively, are the meanes whereby the diſorderly proceedings of all our diſputes may bee remedied. And the whole ſtate of my Negotiation hath properly been imployed in this, to bring the Lutherans as well as our own ſide, to intend joyntly the right apprehenſion and application of theſe Rules, as Antidotes to cure our diſeaſes which are infectious, and ſpread their diſtemper in the ſpirits of all men that walk not by the ſame, to order their Theorie and their Practice, to the ends of Godlines and of mutuall edification through Love. You may perceive then, that I doe not negotiate for the deciſion of this or of that particular Opinion, about which moſt men are ſo earneſtly ſet, either pro or contra; for I leave all ſuch Diſputes as matters of indifferencie to me, in regard of the ſcope of my Negotiation (although I make them not matters of indifferencie in regard of their weight, and in regard of my private judgement concerning them) and inſiſt only upon the Rules which all men that handle Controverſies rationally or conſcionably ſhould follow as well in Theorie as in Practice, to come at laſt unto the deciſion thereof. In this ſtate my Negotiation doth ſtand at this time with all parties, and my aime is to meddle with you no further than to this purpoſe at this time. Yet I never refuſe, chiefly if it be required at my hand, or if otherwiſe I find it fit for edification, to let my judgement be knowne concerning particulars of Doctrine or Practice, which may be doubtfull; but I ſtand not upon that as a matter of conſequence in my Negotiation, but rather doe it in obedience to the command of Peter, c. 3.15. and leave my opinion to be judged by others according to the rules of deciſion of doubts, whereupon we doe agree. Nor muſt p. 5you imagine that I doe by this Negotiation ſeeke to preſcribe Rules and Methods unto others, as one that would have maſterie over their underſtandings, and perſwade them to follow my directions; but I endeavour to draw them to a Conſultation about ſuch matters, that by an amiable Conference, matters of this nature tending to regulate our thoughts and affections in the worke of Reconciliation, may be beaten out and cleered, that when we have found the rules of proceeding without diſorder and confuſion, we may make uſe of them for the publique good, and our mutuall edification: and if you doe not diſallow of this undertaking, you may come in as a healer of the breaches, and a repairer of the ruines of many Generations: For all that I deſire, is to engage every one who is able, to helpe to contribute aſſiſtance unto this worke of Reformation: and becauſe you ſeeme deſirous to draw from me ſome helpe unto your private Caſe, that others may be perſwaded to uſe that Moderation towards you, which you thinke is juſt you ſhould enjoy, therefore I am reciprocally deſirous to draw from you ſome help towards the Publique, that all may be perſwaded to uſe that Moderation one towards another, which you would obtaine from thoſe of England towards your ſelfe: and if you worke effectually for this, and that according to Rules which no man can refuſe, I ſuppoſe in doing good to the Publique, you will find the benefit immediately redound unto your ſelfe; For if you ſtudy to doe all things by a Rule, and can make others ſenſible that the Rule which you follow in your profeſſion, is the beſt and moſt perfect way of Peace and Edification amongſt all; you may be ſure that you ſhall enjoy the liberty which your Rule yieldeth, when others ſhall perceive the Righteouſneſſe thereof. Let us then beat out the matter of Regulating our proceedings, and ordering our Theorie and Practiſe towards Peace, Truth, and mutuall Edification in Godlines, and we ſhall find in the end that our labours will not be in vaine in the Lord. For if we truly ſtudy to keep the unitie of the Spirit in the bond of Peace; and if we doe the truth which we know, in Love, no doubt others will doe in like manner to us, not only becauſe our example will be a provocation and patterne unto them to walke as we doe, but alſo and chiefly p. 6becauſe they ſhal ſee that we do not walk at random or partially, but by a Rule which is univerſall, and will lead all men that will take it up, unto the fruition of that happines which we aime at, which is no more but the unblameable Libertie of the Sonnes of God in the Kingdome of their Father, to ſerve him, and declare the praiſes of his goodneſſe towards us, through Jeſus Chriſt, in the great Congregation. This libertie of ſerving God according to his will, and of ſpeaking of his praiſes, and of his goodneſſe, if we can ſhew how it ſhould be uſed without partialitie and ſelfe-ſeeking, according unto cleere and infallible Rules tending to the Edification of all men; I ſay, if we can ſhew to this Generation this Libertie, what it is, and how it ſhould be uſed, not to contradict and overthrow, ſo much as to build up, and gaine aſſent; we ſhall enjoy our ſhare thereof without oppoſition: And becauſe I am very confident hereof through Jeſus Chriſt, I make bold to provoke you unto this Meditation with me; and will now leave you at this time to thinke upon the matter, till the next occaſion of writing, wherein I purpoſe God willing to inſiſt upon the ſecond Head which I did propoſe unto my ſelfe in the beginning of this Diſcourſe: In the meane time let us pray one for another, and for light towards all that are in errour and darkneſſe, from the Father of lights; To whoſe favour I commend you, as

Your Friend and Servant in Chriſt, JOHN DƲRY. HAGƲE, 24 June. 1642. 4 July. 1642.

p. 7Grace and Peace be multiplied unto you from God the Father and our Lord Ieſus Chriſt. Amen.

I Made a beginning on the 24. day of June laſt, to write unto you concerning the things which you deſired to know of me touching my Negotiation of Peace amongſt Proteſtants: then I did ſhew you firſt, that my Aime was not to procure a bare Toleration betwixt Us and Lutherans; but rather a Reall Profeſſion of true Brotherhood. Secondly, that to procure this, I had laid the Foundation of my Worke upon the Apoſtles Rule, which is Phil. 3.15.16. Thirdly, that to make uſe of this Apoſtolicall precept, and apply it unto the preſent occaſion of the Churches, I had laboured to find out Three things. Firſt, Rules whereby the Fundamentals of Faith and Practice might be determined. Secondly, Rules whereby Doubtfull Matters which are not Fundamentall, may be reduced to their own Principles of Faith and Practice, according to the Analogie whereof they ſhould be decided. Thirdly, Rules of True and Demonſtrative Scripturall Analyſis, whereby the ſenſe of the word, which is the laſt Judge of all Controverſies, may be known. Fourthly, that to find theſe Rules, I did abſtract my thoughts from all particular opinions in the way of my Negotiation, not endeavoring to preſc…ibe unto any my ſenſe concerning theſe Rules, but rather to draw others to a Conſultation and ſearch with me of the Way of finding out the ſame: that when we ſhould have agreed upon an Orderly way of proceeding in all doubtfull matters, to finde the deciſion thereof, we may at laſt come to ſome iſſue of the Controverſies which hitherto by reaſon of the confuſed manner of agitation have been undecidable. This was the whole purpoſe of that Diſcourſe. The ſecond principall matter whereupon I was to inſiſt towards you, was concerning the Reaſons and Arguments which firſt have induced me to this ſtudy of Moderation, and which ſecondly I have uſed to perſwade others towards the ſame.

Firſt then, concerning my ſelfe, I doe ingeniouſly confeſſe, p. 8that the meere love of Peace and Quietneſſe, and the hope of doing good to the Church of God, did move me to embrace this endeavour, when I was called thereunto in Pruſſia by Dr. Godeman a Councellour of State to the late King of Sweden, in the yeere 1628. Since which time, as I have never intended to diſcontinue my purpoſe of folliciting the Publique Wayes of Peace, ſo I have had ſeverall kinds of inducements binding my Conſcience to the duty, and ſome encouragements which were able to ſupport me againſt the manifold difficulties and impediments which have been incident to my way. The firſt inducement which bound my Conſcience to thinke upon theſe Endeavours, was the Call which I had to thinke upon the ſame, which I could not but anſwer, except I ſhould have been wanting to my duty in the Miniſtery of the Goſpell. Therefore as I was provoked to thinke upon the Object of Peace and Truth, ſo I thought others would be moved in like manner to doe the ſame, if I did call upon them to that effect. Hence it was that I tooke upon me to become a publique Sollicitor of theſe Endeavours; For I conceived that none that was Godly, wiſe and Learned, would refuſe to concurre in ſo neceſſary a Worke, ſo profitable for holy Communication, and ſo fit for Correſpondencie in the Communion of Saints. Upon this ground you know that I drew a certaine Forme of a Declaration to be ſubſcribed by all ſuch as would joyne to helpe by ſpirituall Councell theſe endeavours: To this you both did ſubſcribe, and I did in ſome occaſions require your adviſe and aſſiſtance; but what hath hindered the accompliſhment of your promiſe, you your ſelves beſt know; perhaps God would have the fruits of your Meditations in this kinde reſerved till this time, wherein they would be moſt ſeaſonable. The Second inducement was the Neceſſitie of the times, wherein nothing could be more uſefull for the Publique Good, then to heale the breaches of Proteſtant Churches, which we are all bound to pray for: and I in my ſimplicity did then, and ſtill doe conceive, that what I am bound by prayer to ſue for unto Almighty God, I ought alſo by my beſt endeavours ſo far as God doth enable me, actually to accompliſh and promote. The Third inducement was the nature and property of the Work if ſelfe, as it hath Place p. 9in the Kingdome of God. This Conſideration did not come at firſt ſo fully into my minde, as afterward when I had been a certaine ſpace in action; for then upon tryall of my heart, and examination of my aimes, I found that in all the Scripture there was not any one duty ſo oft and ſo earneſtly recommended, as this, which tendeth to the keeping of the unitie of the Spirit in the bond of Peace, and to the Care of mutuall edification through love: Therefore I ſet my ſelfe with ſo much more zeale and diligence to dive into the properties of theſe virtues, whereby to diſcerne the excellencie thereof, and what their uſefulnes is in the Kingdome of God: And when I perceived that all other virtues and Graces are uſeleſſe, and unprofitable to the glory of God, and good of his Saints, except theſe be effectually joyned unto them: I rectified my purpoſes in many particulars, to make them anſwerable unto the nature of theſe duties, and ſetled a reſolution unalterable, to purſue this aime continually, more then any other ſtudy whatſoever. I had beſides theſe many other motives to draw me on towards theſe endeavours, which it is not needfull to mention; yet becauſe ſome of them are of moment, and have much wrought upon me, I will name them briefly; as this, That I found the proneneſſe of mans ſpirit to ſtrive & to lift it ſelfe up againſt others for ſome particular matters of Difference very great: and then perceiving the danger of ſuch ſtrife, and the moſt pernicious effects thereof in the ſoules of men, and in the body of the whole Church, I was exceedingly confirmed in the love of Peaceable endeavours, as the only meanes to preſerve my ſoule from being involved into the great inconveniences whereunto I perceived moſt men were wrapped unawares, for want of a Rule to walke by in ſeeking Peace. Alſo this, that the only way to encounter with men of croſſe humours, and that are ſtrongly led away into groſſe errors, is to bring them unto the thoughts and affections of Peace and Unitie, to be intended according to juſt and equitable Rules with them from whom they diſſent: for in convincing their underſtandings that they ought to walke by the Rules of Love, which lead us to maintaine Peace, and aime at the wayes of edification, they are made void of prejudices, and tractable to receive inſtruction. Moreover this, p. 10that all Diſputes turne at laſt to bitterneſſe and vaine jangling amongſt all men, and become endleſſe and without fruit, except the ayme of Peace and Reconciliation be intended, and a Rule of proceeding be uſed, which may l…ad us unto the ſame.

Theſe are the principall heads of the Inducements which moved me to theſe endeavours, to which divers encouragements from time to time did co…cu…re, whereby I have been ſtrengthened againſt the ſtraits and oppoſitions which are fallen in my way to ſtop me in this courſe of Negotiation. Firſt I had from time to time the cleere conſent and full approbation of all the moſt Godly Divines of both ſides, ſo long as their judgements were free and voyd of partialitie: and when they did fall off from me, I perceived that it came from groundleſſe jealouſies and falſe informations or ſuſpitions, which did make them leave their true Principles and Rules of edification, which at firſt they had intended. Secondly, I had the concurrence of the chiefe States-men that were Rationall and Prudent in he wayes of true Government, who engaged themſelves to give me reall aſſiſtance by their Authority. Thirdly, I found not only great hopes of proceeding, but reall eff…cts of my w…ke, by Gods bleſſing diſpoſing the ſpirit of leading men unto the wayes of Moderation. Fourthly, I ſaw that the very oppoſition of unreaſonable men did turne to the greater advantage of my work, and the manifeſtation of the truth, ſo that at laſt it was almoſt indifferent unto me, whether I met with oppoſites or no, ſeeing I could turne all to my advantage. And laſtly, I came to this reſolution, that I made a Vow of perſeverance in the Work, whether I perceived any temarkable furtherance of the Worke or no, in reſpect that I conceived it to be a Neceſſ…ry Duty, whereof the event did depend upon Gods ſpeciall providence, to whom I was bound to referre the iſſue, whatſoever be came of me or my endeavours. So that now I looke no more to the outward appearance of Men in this Negotiation, but unto the tenor of my Vow, which I am ſure is anſwerable unto the expreſſe will of God, and by this meanes I hope I am confirmed invincibly againſt all oppoſitions whatſoever.

Theſe are briefly the Motives and Encouragements which have p. 11brought me to the Negotiation of Peace, and confirmed me therein hitherto. Now I muſt tell you the ſumme of the Arguments which I have uſed to perſwade others unto the ſame diſpoſition towards Peace and Moderation, which God hath wrought in my heart.

Firſt, the Woe which is denounced againſt the world by reaſon of Offences, Mat. 18 7.8.9. is to be feared, and therefore we ſhould take heed that we be not acceſſarie to the multiplying of the ſame. Now it is evident that many ſcandals are multiplied by reaſon of ſuperfluous and diſorderly diſputes, which ſcandalize the little ones; and by reaſon of Contentions and partiall proceedings, which divide the minds of the Profeſſours, & draw them into factions: and if we connive at theſe ſcandals, and labour not to take them out of the way when occaſion is off red to us, we are acceſſary thereunto, and ſo are liable to the woe denounced againſt the world, and the authors of off…nces. Secondly, the miſerable effects of our endleſſe ſtrife and diviſions is a large field of diſcourſe to ſhew how the progreſſe of the Goſpel is ſtopped thereby, how the Truth is darkned, how the practice of Godlines is neglected, how the Churches are conſumed one by another, and made a prey unto the Common Adverſaries, who lye in wait and watch for our deſtruction, and prevaile by noth…ng ſo much as by our inward confuſions, diſorders, and paſſionate debates amongſt our ſelves. This Argument is made plain from the preſent ſtate of all the Proteſtant Churches in all Countries which are expoſed to all manner of dangers, and laid waſte in many places, by reaſon of the prevailing plots of the Papiſts and Socinians, which take effect, only becauſe we doe not intend to walke by one Rule, to be like minded in that whereunto we are come, and to Edifie one another (in that wherein we are at v…riance) by Common Principles, and Orderly Wayes of Proph…cying. Thirdly, the Benefits which would redound to all the Churches from Peace and Unitie amongſt themſelves; and what Advantage the Goſpel it ſelfe would receive thereby; and how by the joynt and Brotherly endeavours of Proteſtants, all Nations of he World, both Jewes and Gentiles, and Mahumetans, might be brought unto the ſheepfold of Chriſt, and the Man of p. 12Sin in a ſhort time quite overthrowne. This is a moſt ample and large ſubject to be inſiſted upon towards thoſe that believe the Raiſing up of the Kingdome of Chriſt, and the Overthrow of Babylon in the latter times.

Fourthly, The expreſſe Commandements of God to ſeek peace with all men, and the manifold exhortations tending to inſtruct us in the wayes and meanes of love and peace, and happy condition of thoſe that ſtudy to obſerve the ſame in the feare of God; are ſo many well-ſprings of reaſons to move the conſciences of men unto this duty and endeavour.

Fifthly, The example and forwardneſſe of others in former times, and in theſe times alſo, with the preparatives uſed and made ready on all ſides to entertaine the motions of agreement, and to concurre in the Councells of Peace, are alledged as a call offered from God, which all godly men are bound to entertaine with readineſſe, except they will be found wanting to their duty before God in the Goſpell of Peace, and guilty of the Evills which follow upon ſtrife and debate amongſt Brethren.

Sixthly, The Brotherly Relation which is really by reaſon of the acknowledgement of the ſame ſaving Faith, betwixt us; doth binde us to make profeſſion of Brotherhood and labour to edifie one another therein, except we will betray the Truth, and breake the tye of one Faith and Hope, which obligeth us to provide and ſeek for one anothers Spirituall and Temporall good, as Members of one and the ſame Head Jeſus Chriſt: For it being evident that the Lutherans and We are one in the ſubſtance of the ſame Faith and Hope; it followeth that we are bound in Couſcience to make this unity manifeſt by our Publike Profeſſion; becauſe we doing otherwiſe, ſuppreſſe the chiefe fruit of that Truth whereby God is to be glorified, and Chriſt made knowne unto the World, as he doth intimate, Joh. 17.21, 22, 23.

Laſtly, This Argument I have oft-times preſſed, and found it Unanſwerable; I ſay then, that as I finde my ſelfe bound to profeſſe Brotherhood towards another, ſo I ſuppoſe every one will finde himſelfe obliged unto the ſame duty towards me, if he will conſider me as I doe him. Now I conſider every one with whom I ſeeke Brotherhood in profeſſion as he hath a Relation p. 31unto God, who is my Father in Chriſt: If then I finde that hee hath the ſame intereſt in God which I have, and doth call him Father upon the ſame grounds which I do: namely, by vertue of the ſame new Covenant whereby I am united unto God in Chriſt; then I doe conceive him to be my Brother, in reſpect that his ſoule is begotten by the ſame heavenly Father through the ſame ſpirituall Seed, and in the wombe of the ſame heavenly Jeruſalem, and to the ſame lively hope, by whom, through which Seed, in which wombe, and to which hope my ſoule is begotten. And if I finding him ſound in the tenour of the New Covenant, muſt needs acknowledge him in my heart my Brother, and a ſonne of the ſame Spirituall Father and Mother, then I ought not before Men to conceale the ſame acknowledgement, but am bound in Conſcience (chiefly when it may tend much to his good, and to the manifeſtation of Gods glory) to make open profeſſion thereof; although in ſome other reſpects there may be ſome differences of opinions and of cuſtomes of behaviour betwixt us: for all Brethren are not of the ſame ſtature, and clothed alike, and ſpeake with one and the ſame tone, and alike readily: ſome are taller then others, and more comely: ſome more neat in their cloaths, and ſpeake more diſtinctly, and with more reaſon then others do; and yet this doth make no difference in the intereſt which they have all alike unto their Father, and to his inheritance, and in the Brotherly Relation which they have one to another.

If theſe Arguments were enlarged according to the richneſſe of their ſubjects, they could fill up a great volume: But I ſuppoſe you deſire nothing elſe of me but the intimation of theſe heads, to which ſome others could be added if time did permit; but I am ſtraitned many wayes and ſtill diſtracted, by reaſon of the new frame of life, and the unſetled condition of attendance, whereunto I am come of late, wherein nevertheleſſe as I ſhall never forget the Publike Good, ſo I ſhall alwayes be ready to ſhew my ſelfe.

Your faithfull Brother and Servant in Chriſt, JOHN DƲRY. Hague, 7/17 July, 1642.

p. 14Grace and Peace be with you from God the Father, and our Lord Ieſus Chriſt, Amen.

YOu have received, I make no doubt, the two former letters, wherein you have ſeen the ſtate of my Negotiation, with the Reaſons which have moved me to undertake it, and which I propoſed unto others to move them to joyne with me in the ſame Endeavours: I conceive that therein I have ſatisfied your deſire, and my promiſe. I might therefore ſu…ce… from this ſubject; but becauſe I hope it will be profitable unto you and the Publique alſo, and I find it anſwerable unto my ayme of Sollicitation, to draw you unto a neerer conſideration of thoſe matters; For this cauſe I will proceed unto the Third point, which at firſt I did mention; which was to let you know my opinion concerning your Caſe, for which you did require theſe Declarations from me; for I ſuppoſed you would make uſe of my Reaſons for your private Advantage to gaine the End for which you treat with ſome of your Brethren now in England, that namely they might be induced to beare with you, as you ſuppoſed I would have perſwaded the Lutherans to have borne with Us. I doe not diſallow of your purpoſe, nor am I unwilling to contribute aſſiſtance to it, ſo far as I judge it anſwerable unto the Rules of our holy profeſſion, & the lawfull libertie whereunto we are called in the Kingdome of our Father: But I muſt truly confeſſe, that I would be loath to ſerve a particular Aime, as it is a particular, and not directly ſubordinate unto the univerſall end of Publique Edification in the Communion of Saints. For if I live not unto my ſelfe in particular, nor dare I aime at my own advantages in the profeſſion of the Goſpel; and if I may not ſeeke mine own, far leſſe ſhould I ſeeke another mans particu ar… as it is a particular: but as the Publique Good of many is made up of ſeverall particulars, ſo I am bound to doe ſervice unto every one; therefore I keep my ſelfe free from all, that I might be a ſervant unto all, in that which is truly good; p. 15which is alwayes common and appliable unto every one. You ſee then the Rule by which I walke, which doth keep me without prejudice, becauſe I looke more unto the Spirits of men as they ſtand in relation towards others, to find a Way how to bring them to the ſame Rules of intending Mutuall Good and Edifying one another in that whereunto they are come, than unto their outward particular Actions or Deſignes, which I never reflect otherwiſe upon, but as they muſt be taken up and compared with the infallible grounds of Charity and Holines, wherein all the Meanes of Publique Edification are contracted. For all truths of knowledge and of Practice (for which moſt men ſo earneſtly contend, in maintaining ſeverall Opinions) muſt end at laſt in theſe Two; or if they lead us not cleerely unto theſe, they are Matters of no conſequence; but if they can be found directly Meanes to advance theſe, it is certaine that in all mens conſciences they will eaſily be made manifeſt, if the Manner of propoſing Evangelicall Truths Inoffenſively be known and obſerved. Hence it is that before we propoſe Fruths unto others (though never ſo important) we ſhould alwayes premeditate the Inoffenſive Way of dealing with them, that out teſtimony may be received and without prejudice admitted by them. And I finde that this was the maine care of the Apoſtle, and ſuch a matter wherein he doth place the chiefe character, as of the Children of God, who are fit to hold forth the word of life to a froward generation, Phil. 2.15. ſo of his own divine Miniſtery, 2 Cor. 6.1, 2, 3 4. for the fulfulling of which without offence to others, he was willing to undergoe all manner of afflictions and diſtreſſes in all patience & long ſuffering, o ſhew that no inconvenience befalling to our ſelves, is ſuch a hinderance unto the Goſpel, as the leaſt …ff…nce which may be given unto any to whom the Truth is to be propoſed. So then although I be never ſo fully aſſured of a Truth, yet I muſt not propoſe it without a Rule which may teach me to doe it without offence unto Edification. And now I am fallen upon this diſcourſe with you, to lay a ground of Communication betwixt us, and to prevent jealouſies which you might have of me, in caſe I ſhould ſeeme to diſſent from you in ſome things, or if perhaps I interpreted your dealings otherwiſe then p. 16you would have them underſtood: and indeed there is great danger in miſtakes of this nature; therefore before I proceed, I think it would be very expedient you ſhould briefly State your Caſe wherein you are in England, and let me know your true Aime, as I have made mine known unto you; For if I ſhould gueſſe, & ſay that your Aime is to have the Libertie of Independencie; and if I ſhould deſcribe that Independencie ſo as others do, I ſuppoſe you would think your ſelfe wronged: Now I am loath to wrong thoſe whom I deſire to edifie, and by whom (I ſuppoſe, if we underſtand one another aright) I may be edified. Let me then have the benefit of a true Information before I proceed; and I will promiſe, that if your Aime and Way of proceeding approve it ſelfe to my judgement, that my Conſcience will binde mee to aſſiſt you in it; For I have dedicated my ſelfe and my labours without partiality, unto all good undertakings which tend any way unto the Advancement of the Kingdome of Chriſt. If then you will ſhew me what your proper Endeavour is towards the ſetting up of Chriſts Kingdome, and by what Rules you frame your proceedings, as well in Spirituall as Temporall undertakings, as well in Eccleſiaſticall as Civill Relations: I ſhall be obliged to ſhew my ſelfe effectually according to my light and abilitie,

Your faithfull Brother and Servant in Chriſt, JOHN DƲRY. HAGƲE. 28/7 July. Auguſt. 1642.

p. 17A Copy of the Letter to Mr. SAMURL HARTLIB.

Loving Friend:

THe Apologeticall Narration of the Miniſters who formerly were named Independents, but now refuſe that title, which you have ſent me, is penned with much art, circumſpectly and advantagiouſly for their end; & to me it hath given ſome generall ſatisfaction in that which I did require hitherto from them, but never could obtaine, which was to know the true point of difference betwixt them & the other Reformed Churches. Seeing then you deſire to know my opinion of their Way, I am willing to propoſe it; not to cenſure but to edifie you, and warne them, if my Diſcourſe may be taken up without prejudice, which I hope both you and they will doe, becauſe you know fully that hitherto I have not beene, and I aſſure you that henceforth I will not be wanting to them in any duty of love which may advance the Kingdome of Chriſt; although in matters of Spirituall Communication with me about that ſubject, I never could finde any reciprocation on their part, even then when they have been entreated ſo to doe. But I will not make this a complaint, nor muſt you thinke that I am leſſe charitable unto them for it: For I ſee that their aime is rather Private then Publicke, and that their whole Way is anſwerable to a particular Intereſt, to commend themſelves in a diſtance from others, by ſome diſtinct practiſes wherein they ſuppoſe they come nearer to the right Way of Church government then others doe; whereof you ſhall know by this Diſcourſe my Judgement.

p. 18Their End in this Apologie is ſet downe in the cloſe thereof to be this, that they would perſwade the Houſes of Parliament to ſuffer them to have a ſubſiſtance in their owne land, with the enjoyment of the Ordinances of Chriſt peaceably, with the allowance of the latitude of ſome leſſer differences. The chiefe force of reaſon to perſwade them to yeeld to this, is herein, 1. That elſewhere they cannot be in ſaf…ty and health with livelihood. 2. That they have been ſufferers in the ſame Cauſe with the Kingdome in former times, even to exile, and in theſe preſent times that they endure the oppoſition and reproach of good men, even to the threatning of another baniſhment; and yet that they are not changed from their reſolution to walke as they doe. 3. That they differ little from the Reformed Churches in their Judgement about the preſent Worke of Reformation of Worſhip and Diſcipline. 4. That if they have not beene furtherers of the Reformation which the Houſes intend, yet they have not been hinderers thereof, nor diſturbers of the Publike Peace. And to make all this appeare to be ſo, the Apologie is penned with a great deale of inſinuation and ſtrengh towards popular capacities who looke not deeply into matters of this nature, and to whom the plea of Equality in Government, and the Liberty from being ſubject to Authority is very plauſible; nor can the moſt Judicious greatly except againſt the thing pleaded for, if it be ſuppoſed that the particularities of their W…y are truly anſwerable to that which the generall Narrative doth fairly inſinuate; And if they be granted free from thoſe inconveniences, which a ſtranger to them will hardly ſuſpect. Bu… ſome here who have beene more nearly acquainted with their particular courſe then I am, ſeem to have ſomething to ſay to that, yet I will not prejudge them in my thoughts, but doe beleeve charitably all they ſay for themſelves, as I would be beleeved in the like caſe; and ſuppoſing all to be as true as may be imagined: I will diſcover my Judgement concerning the main Matter, which I take to be this:

1. Whether or no they ſhould be Tolerated by the State as they doe deſire?

2. And if they ſhould be Tolerated; How far, and How long that ſhould be; and What latitude of differences ſhould bee p. 19permitted unto them, and What limitations laid upon them?

3. But if they ſhould not be Tolerated, How they ſhould be dealt withall to bring them unto that Union and Communion of Spirituall things with their Brethren, which by their owne Principles they will be bound in Conſcience to maintaine, and which their Brethren ought to reſt ſatisfied withall.

Of theſe heads I will ſpeake as one that looketh without partiality upon their difference, yet taking notice that they are with their Brethren joyned in conſultations to advance the Kingdome of Jeſus Chriſt by the meanes of His true Publike Worſhip, Government and Diſcipline which ſhould be ſetled in England by the Authority of the ſupreme Magiſtrate.

To come then to the matters which I have propoſed to my conſideration: The firſt Queſtion is, whether or no they ſhould be Tolerated as they doe deſire? To which that I may know what to ſay, I muſt conſider their plea for themſelves, and ſhew how far my judgement doth finde ſtrength therein, to evince the concluſion which they would have the State to yeeld unto.

They plead then for a Toleration in their native Countrey, becauſe they cannot live out of it, becauſe they will rather ſuffer all outward inconveniences then goe out of that Church Way wherein they are, becauſe that Way is little different from that of their Brethren, and becauſe they hitherto have not beene hinderers of the Reformation, nor diſturbers of the Peace of the State by it.

The firſt Arguments are properly motives neceſſitating them to demand the favour of a Toleration; and the two laſt are Motives inducing the State to yeeld thereunto.

Their neceſſity is both Bodily and Spirituall: in reſpect of their body, they ſay, …hey cannot live elſewhere out of their Countrey conveniently: and in reſpect of their Spirit, they ſay, that except they have the freedome of their owne way, they cannot live in it contentedly, but will rather chooſe to be in exile. As for the commendableneſſe of the Way whereupon their ſpirits are ſo ſtrongly ſet to enduce the State to give it a Toleration: They ſay that it is but a little diff…rent from the Way of the reſt of their Brethren, and ſo may be Tolerated without danger, and that the p. 20rather becauſe they have hitherto given a proofe of their peaceable diſpoſition therein.

Theſe pleas are made credible by a Narrative of their life and converſ…tion in their charges, and by a declaration of their Judgements in matters of difference from their Brethren. And if any will take notice more diſtinctly of the Particular Heads of the Narrative, he ſhall ſee that they inſinuate.

Their Sincerity, Page 1. and 2. Their Unpartiality, p. 3, 4, 5. Their Amiable and Brotherly Correſpondence with others at home and abroad, p. 6. and 7. Their Way of Church Government, p. 8. and 9. taken up from three Principles, p 9, 10, 11, 12, 13, 14. differing from the Presbyteriall, p. 15, 16, 17. and in nothing inferiour to it as they ſuppoſe, p. 17, 18, 19, 20, 21. Their Innocencie from things laid to their charge, p. 22. and 23. From factiouſneſſe although provoked to ſtrife, p. 24, 25, 26, 27, 28. Their Oxthodoxie, p. 28. and 29. Their Moderation to bring matters of Diſcipline to a temper, p. 29. declining the Scholaſticall debatement thereof in Publike, p. 30. The Concluſion inferring from all theſe premiſes the lawfulneſſe of their deſire inſuing for a Toleration, in page 31.

Now how far the Concluſion is evinced from theſe Premiſes, and ſhould be yeelded unto by the State, I will briefly declare: Firſt, let it be ſuppoſed that all matters of Fact are true in this Narrative, and as full as they ſhould be. Secondly, let it be granted that all theſe good diſpoſitions of ſpirit whereby they commend themſelves are fully in theſe Men, and will be in their Succeſſours, which no man can promiſe: yet I think under correction, that except they can make it clearly appeare to the State that their Church Way of Non-Communion (for I know not what elſe to call it) is the only true Way of God, and that the Presbyteriall Way is not agreeable to the Word of God, in that wherein it differeth from them; I ſay, except they be able to make theſe two things clearly appeare, I thinke it would be no wiſdome in the State to give them the Toleration which they do deſire: and that for theſe Reaſons.

Firſt, becauſe the Wiſdome and Pietie of the State doth intend to erect the true Ordinances of God: Except then they can ſhew p. 21that the true Ordinance of God is not in the Presbyteriall Way, but in their Way of Non-Communion, they have no plea for their requeſt; For if they can enjoy the Ordinances of God, and all the Ordinances of God, and every Ordinance fully in the Presbyteriall Way; they have no cauſe to deſire the Toleration of another Way of Church Government, nor would it be Wiſdome in a State to yield it; except it be made to appeare, that in the Presbyteriall Way ſome of Gods Ordinances in their full ſtrength cannot be enjoyed.

Secondly, becauſe it is no wiſedome in a State to reject an approved Way of Government, which all the beſt Reformed Churches have received all this while, and acknowledged to be Gods Way, and by experience found to be ſafe and ſound, and a ſtrong hold againſt all manner of corruptions; and in ſtead of it to take up another, which is not yet known what it is, nor was ever tryed but in two or at the moſt three Churches, and that for the ſpace of a few yeares, wherein a moſt dangerous Paroxiſme of a great rent did ariſe amongſt them, as I am credibly informed, and which may be gathered from their own Apologie.

Thirdly, it is no Wiſedome to authorize two different Wayes of Church Government in a State, except it be to lay a foundation of Strife and Diviſion therein, which may agree with ſoure Machivilian, but with no Chriſtian Policie. Therefore if the Toleration ſued for, be not a thing done by divine right unto thoſe that ſue for it, but be craved onelyonly as a humane favour (as this ſeemeth to be craved) it will be no Wiſedome in State to yeeld unto the ſuit, except it be induced thereunto by the neceſſity of avoyding ſome greater inconveniences then is the admitting of a ſeed of perpetuall Diviſion within it ſelfe, which in my apprehenſion is the greateſt of all others, and moſt oppoſite to the Kingdome of Chriſt. Now the leſſe the cauſe of a Seperation is, the greater the fault is in thoſe that make it, and the leſſe cauſe the State hath to give Way to the making of it.

Fourthly, the Wiſedome of a State might retort the Arguments of theſe Sutors thus: If theſe men that are but few in number, and if thoſe whom they acknowledge to be their Brethren, are very many and great Churches; and if the matter of p. 22difference be very ſmall, and ſuch as ought not to diſturbe the Publique Peace, as they profeſſe, and by their practice ſhew: then it followeth, that theſe few ought not to ſtand by themſelves at a diſtance from the reſt of their Brethren, but they ſhould joyne to them, not making a rent, and thereby expoſe themſelves to the extremities of baniſhment and want of livelihood in a ſtrange Countrey. Now theſe men are but few, and their difference, as they ſay themſelves, is but ſmall, and ought not to diſturbe the Publique Peace; Therefore they ought to joyne with their Brethren, and we ought not to allow them the libertie of a ſeperation, leſt a Schiſme ariſe from thence in the Church, and further trouble to the State.

And truly this Concluſion may be inferred from their premiſes, with more ſtrength then that which they draw from it. If then they will puniſh themſelves with exile, becauſe they cannot have their wills, they can blame none but themſelves. For in this caſe I ſhould judge them perſecuted by their own diſcontentednes.

Nor will the plea of Chriſtian Libertie availe here; for the liberty whereunto we are called in Chriſt, doth not give occaſion to Singularitie, or permiſſion to breake the bonds of Spirituall Unitie; which by the allowance of a publick Toleration of different Church Government, may be occaſioned. Therefore to keep the Unitie of the Spirit in the bond of Peace entire, and to prevent occaſions which may be taken to abuſe Libertie, a few ſhould yeeld unto many, except they can fairely perſwade thoſe many to yeeld unto them: and if both ſides in matters Tolerable ſhould intend mutually to yield one to another, their Way will be, not to ſeperate from each other, but to keepe the intereſt of love and Communion entire, till God open all our eyes to approve of things that are moſt excellent: For we that are Spirituall or thinke our ſelves to be ſo, are commanded not to pleaſe our ſelves but our Brethren to edification: If then we deſire to approve our ſelves more then others Spirituall towards God and his Church, let us ſtrive to goe before others in all forbearance and long ſuffering, with meeknes bearing the weake and their burdens, to heale them, and no…to open a ſluce to let in ſtrife and p. 23debates chiefly in publique, and for matters confeſſed to be of no great moment. Let us remember that the ſervants of the Lord muſt not ſtrive, but be gentle unto all men; and if to all men, chiefly then unto their neereſt Br…t…ren; for ſuch we are commanded eſpecially to conſider, to exhort daily, and to provoke unto love and to good works: And as at all times this duty is requiſite, ſo now chiefly in this ſad conjuncture of Publique Aff…irs, and at this occaſion of Publique Deliberation whereunto the State hath called them, for the advancement of a ſetled Reformation. Suppoſing therefore that this will be, and is the ayme of thoſe to whom I ſpeake, as they are my beloved Brethren in Chriſt, ſo I deſire from my heart their perfection, that I may be partaker of the Goſpel with them in the greateſt liberty thereof, which in my judgement can ſtand very well with the ſtricteſt obligations of ſpirituall Unitie. Only two Rocks muſt be avoyded in the outward cariage of matters towards Publique Edification: the one is, that under the pretence of Libertie, no Licentious and Selfe-ſeeking Singularitie take place: the other is, that the obligation to Unitie become not a yoke to Tyranny, to bring the Spirits of Gods Children in bondage under humane Ordinances. If theſe that are called to give advice in Spirituall matters unpartially, can as good Pilots ſteere their courſe in this troubled and grown Sea of the State, betwixt theſe two hidden rocks which are beſet with dangerous quickſands on all ſides; then they ſhall by Gods grace helpe to ſave the weather-beaten ſhip of the Church from ſhipwrack, and bring her to a ſafe harbour in the quieted ſtate of the Kingdome. And in hope that the good hand of God may be upon them to helpe the furtherance of ſo good a Worke, I will ſuppoſe that the Apoſtolicall Rule of compoſing differences, Phil. 3.16. may be practiſed in this caſe amongſt thoſe that are profeſſedly Brethren. The Apoſtle ſai h then, Whereunto we have attained already, let us walke by the ſame rule; let us be like minded, or minde the ſame things. To ſuch then as are ſpiritually diſpoſed, let me ſpeake in the words of the Apoſtle, as a joynt member of the body of Chriſt: I would entreat them to ſet down that whereunto they are attained, and wherein they fully agree in the profeſſion of the Goſpel: Then when this p. 24is known, let Rules be thought upon to walke by; and let theſe be received on all ſides for the ordering of their courſe without offence one towards another, and for the ſetling of the bounds of their mutuall freedome, and of the ingagement to mutuall ſubjection and yielding to one another in the Communion of Saints. Theſe Rules being taken from the cleere precepts of the Word; the tye of the Conſcience binding every one …o minde the ſame thing, or to be like minded each towards another, ſhould be ſuperadded thereunto. The thing then which ſhould be minded unanimouſly by all, is the duty of Mutuall Edification, by ſerving each other through love. This duty is to be tyed upon the Conſcience by ſome Speciall Promiſe which is to be taken by all in the preſence of God, as being profeſtedly ſubject to his will by the tenour of the New Covenant, which he hath made with us in Jeſus Chriſt; that we being all bound over to him in Chriſt, may by the ſame tye of love be knit each to other, as members of Chriſts myſticall body, by our ſpirituall Relations. Theſe Rela…ions then are to be ſetled in the acknowledgement of the duties which one member oweth to another, as they ſtand jointly under the ſame head Chriſt Jeſus. And verily me thinkes this were no difficult matter for Men of Spirituall and impartiall diſpoſitions to doe freely amongſt themſelves, without troubling the Secular Magiſtrate with debates of the Formes of Spirituall Government, as matters meerely Eccleſiaſticall, whereof he is no competent Judge. But if theſe Spirituall Relations cannot be ſetled by the Wiſdome and loving Affections of Spirituall Office-bearers within the Church, amongſt themſelves, then it is juſt that they ſhould forfeit their Spirituall Right and Libertie, which Chriſt hath conferred upon them, and fall under the arbitrement of a Secular Power, which ought to looke unto its own Safetie, leſt thoſe that make diviſions, and multiply breaches in the Church about ſmall matters, diſturbe alſo by that meanes the Publick Peace of the State; and then the Magiſtrate in his Charge over the Viſible and Outward behaviours and actions of Men, as well Religious (ſo far as they are Publick) as Civill, in reſpect that they are Naturall; ought to become a Zorobabel, and take the plummet of juſt Authoritie in hand, to interpoſe and make Ordinances p. 25of Innocencie and harmleſſe Carriage amongſt thoſe that in their ſtrife about Spirituall Matters forget their Morall dutifulneſſe unto the lawes of Nature and Civility.

If then theſe Men that pretend a freedome of Non-Communion ſhould gather every one their owne Churches, and get followers unto themſelves, which would have the ſame priviledge to be under no Authority reſulting from the Spirituall Combination of Church officers; and if the State ſhould finde it neceſſary to Tolerate ſuch Non-Communioniſts for a time to avoid greater Publike Evills, then I thinke that the Second Queſtion ſhould be taken into conſideration; Namely, What latitude of difference from others ſhould be permitted unto theſe in their Publike Worſhip? and What limitations of behaviour ſhould be laid upon them to avoid diſorder and trouble in that Church which is Principally allowed in the State? For if a Chriſtian State ſhould have but one only Church which it ſhou d owne as the childe whereof it is a nurſing Mother; and if the owning of many Churches alike will be an inevitable cauſe of diviſion within it ſelfe; then it followeth that all the Churches which wee Tolerated publikely beſides that which it owneth, ſhould be ſo Tolerated, as may be no prejudice unto that whereof it ſelfe is profeſſedly the nurſing Mother. And becauſe the Subſtantiall Truth of Chriſtianity is but one, the Wiſdome of a State ſhould Tolerate nothing that may darken, oppoſe, or eat out the Subſtantiall Truth. But becauſe all thoſe that make true profeſſion of Chriſtianity, doe it for conſcience ſake towards that which they conceive to be ſubſtantiall in that Truth; and for this cauſe alſo deſire to have the Liberty of their Profeſſion, as thinking it an injury to have their Conſcience reſtrained from ſerving Chriſt, or any thing forced upon it, which it cannot acknowledge to be Chriſts▪ therefore as it is with the Conſcience of every honeſt hearted Chriſtian in this Caſe, ſo it ought to be with the Conſcience of a State. For as no honeſt hearted Chriſtian would have his conſcience at perpetuall uncertainties in matters of Divine Worſhip, nor would he have any thing which is not agreeable to the Will of God forced upon it; nor would he be obliged to give aſſent thereunto, before he ſhould know it to p. 26be of God, or at leaſt no way contrary to his undoubted Ordinance: So in like manner the Conſcience of a State ſhould not be ſuffered to be at perpetuall uncertainties, nor ſhould it ſuffer any thing to be forced upon it ſelfe, which it is not ſure is of God, and ſubordinate unto his will; but in caſe to avoid a greater evill it be found a…ſolutely neceſſary to admit a doubtfull profeſſion in Pu…like, then a good con…cience of two unavoidable evills m… chuſe the leaſt, as we ſee David did, 1 Sam. 21. and 2 Sam. 3 39. and at other times: yet it will endure that evill no longer then it needs muſt, but it will take it up onelyonly as a burthen to bee laid downe againe as ſoone as it may be with conveniencie. Thus then if the Non-Communion Way be found unavoidable, and yet not knowne to be Gods Ordinance, it may be admitted till it c…n be either laid downe or rectified, or approved to be of God; all which the Conſcience of the State ſhould declare in the Act of Tolera…ion: Nor doe I thinke that the Non-Communioniſts themſelves, if they will not goe from their Principles, will deſire a Toleration upon other termes. And that it may be determined whether it be the Way of God or no; a courſe of O derly Co…ference ſhould …e ſetled, which may not turne to any heat or breach of Brotherly Aff…ctions, but be a meanes to ſtate the Qu…ſtion truly without miſtakes; and to cleare the truth thereof by the evident Word of God. This manner of conference may be deſcribed in due time, if the State ſhould encline to yeeld unto a Toleration upon the termes forenamed.

And then in the interim whiles the matter is in debate, the whole difference of their courſe in Publike, and the Underhand Pract…ſes which perhaps ſome of them might intend, ſhould be ſo limited, as that the Peace of the Church and Government owned by the State ſhould ſuffer nothing thereby. And to finde out theſe Limitations ſo as they themſelves ſhall have no cauſe to except againſt the ſame; the State may command them to give up a Draught of the Whole Way which they intend to follow in Gathering, Framing, and Governing their Churches according to Gods Ordinances; requiring them to ſhew wit…all, what Limitations they would admit of, voluntarily in reſpect of others, that the latitude of difference wherein they deſire to ſtand, may p. 27be no diſturbance to the Peace of their Brethren, or occaſion of Scandall to the Publike Profeſſion of the Goſpel: and when this Draught is given up, then the State may give it to the other ſide to be conſidered, deſiring them to declare if any thing more ſhould juſtly be required of them to prevent ſcandalls, and maintaine the Publike Peace of that Religious Profeſſion, whereby the Goſpel may be moſt honoured and advanced, till in due time the cauſes of their Separation may be taken out of the way: and when theſe have given up their Conſiderations to that effect, the State may ſhew the ſame to the Non-Communioniſts to ſee what they will except againſt them; and if they except not againſt the Limitations required by the Presbyterians, then the Authority of the State may Ratifie the ſame; but if they do except againſt the foreſaid Superadded Limitations, then the State is to judge and determine the matter as it ſhall thinke fitteſt for the Publike Peace and the honour of God in the Meanes of Outward Edification: Now becauſe difficulties may be incident, and many doubtfull Caſes ariſe in the J…dgement of a State, How to determ…ne of ſuch Limitations, as may be diſputable betwixt Parties of ſeverall Intereſts; Therefore it ought not to be without ſome Rules whereby it may diſcerne what is Juſtice, and give ſatisfaction unto its owne Conſcience in a matter of ſo great concernment: It will then not be amiſſe to ſet downe ſome Propoſitions tending this way, which if all ſides agree unto, it may be hoped that the Limitations will not be very difficult to be found.

Firſt, then it belongeth to the Conſcience of a State, to look both to the Ou ward Viſible Worſhip of God in it ſelfe, and to the frame of Humane Societies wherein God is publikely worſhipped; that neither in the Manner of Worſhipping God, nor in the Society of the Worſhippers, any thing be admitted which may overthrow the truth of Chriſtianity, or croſſe any maxime of Civill Righteouſneſſe and Tranquility. By this Rule the Civill Magiſtrate will be bound to ſuffer no Idolatry and Superſtition in the Forme of Publike Worſhip, and to repreſſe all Confuſed Tumul uous and Factious Meetings of the Worſhippers, and the Occ…ſions thereof.

p. 28Secondly, as that which is meerly Spirituall, belongeth to the charge of Spirituall Office-bearers, wherein they are to be ruled by the Word only, within themſelves: and that which is meerly Civill, belongeth to the Charge of the Civill Magiſtrates, wherein they are to be guided within themſelves, by the grounds of Right Reaſon, teaching the Fundamentalls of Humane Societie, conſiſting in the Principles of good Order and mutuall Innocencie to be preſcribed unto their Subjects. So in things of a mixt nature, the care thereof belongeth to the Spirituall & Civill office-bearers joyntly, wherein both are to concurre to determine the matter according to their ſeverall Intereſts therein. By which Rule, as the Civill Magiſtrate is bound not to meddle with the Spirituall, nor the Spirituall Office-bearer with the Civil Charge and Authority; ſo both are obliged to make their Charges uſefull to the good of each other in the advancement of Gods glory. Therefore whatſoever may tend to make a Confuſed mixture of theſe Charges (ſuch as is in Poperie and Papall Epiſcopacie) or to breake the amiable Correſpondencie which ſhould be betwixt them in their diſtinct charges, ſhould be taken out of the way.

Thirdly, although the Spirituall Charges of the Kingdome of God belong not to the Civill Magiſtrate, yet the Conſcience of the State profeſſing Chriſtianitie, is bound, not only to looke to the inconveniences which may hinder the progreſſe, or overthrow the truth of Chriſtianite, that they may authoritatively be taken away, but alſo to the Conveniences advancing that Truth, that theſe may be furthered, ſo far as his ſphere doth reach, in the Nurſing care of Religion. By which Rule the Conſcience of a State is bound, as I ſuppoſe, to theſe following duties. Firſt, to ſatisfie it ſelfe in the knowledge of that which is the Infallible True Worſhip of God, and in that which is abſolutely requiſite in the publike Profeſſion thereof; that it may be fully ſetled in the boſome of the State, and none ſuffered therein that will oppoſe the ſame. Secondly, to beare a hand over it, to nurſe and protect it from Outward and inward Enemies, whenſoever the Church ſhall make a true diſcoverie of the ſame to the State. And thirdly, to overſee within it ſelfe the Outward diſcharge of all Duties belonging to Gods Ordinances, that for the matter, Iuſtice, and p. 29for the manner, good Order may be obſerved therein: For although the Spirituall Ordinances are not to be adminiſtred by the Civill Magiſtrate himſelfe; yet the juſt and Orderly behaviour of thoſe that doe adminiſtrate the ſame, in the diſcharge of their duties, belongeth unto his Cognizance; and if he findeth that Injuſtice and Diſorder is practiſed by any who is intruſted with the diſcharge of Spirituall duties, he ought to take Councell with the Spiri…uall Office-bearers of the Churches owned, and (as the caſe may be) alſo of the Churches Tolerated; how the ſcandall thereof may be taken away, and prevented in time to come. Fourthly, becauſe the Right and Orderly Outward Calling and Authorizing of Miniſters to a Spirituall Charge, and the appropriating of them to the Churches wherein their Charges are to be exerciſed, is the ground-worke and Corner-ſtone of the Outward ſettlement of Congregations, and conſequently of the Publick Profeſſion of Religion: therefore the Conſcience of the State ought to looke narrowly unto this, that by the Congregations Tolerated, no root of Confuſion in any kind be planted or admitted to ſpring up, and trouble many in their Publick Societies: but all prudent and circumſpect Limitations ſhould be uſed to prevent, ſo far as the Sphere of the Magiſtrates charge in this kinde reacheth, that neither the Multitude having itching eares ſhould be permitted to heap unto themſelves Teachers after their own luſts; nor the Teachers following their owne humours, ſhould be ſuffered to draw away Diſciples after themſelves, or to come in ſecretly upon the flocks as theeves, to ſteale their hearts from the Shepherds, or to breake in violently as grievous wolves, leaping over the pale, or breaking through the fold.

By theſe generall Rules, and the Inferences which will cleerly follow thereupon, I ſuppoſe all, or moſt of all the Caſes requiring a Limitation, may be determined, and that without any undue Authoritative Power, which the Non-communioniſts ſo much feare: For although they ſay that they yield not leſſe, …ut more then their Presbyteriall Brethren doe to the Civill Magiſtrate in Eccleſiaſticall Affaires; yet becauſe they dwell in Generalities, wherein it cannot be diſcerned what p. 30they yeeld unto the Magiſtrate; therefore it ſeemed expedient to me to propoſe alſo in a generall Way theſe grounds, that if they have nothing to except againſt them, the Particulars may be thought on; the Toleration which therein they require may be juſtly limited thereby; and the troubleſome uncertainty whereby all things are kept in ſuſpence may be determined: For by reaſon of the doubtfull Generall way wherein they walk, and by reaſon of their great ſilence (concerning the Rules of Government, and the duties of Spirituall Communion) which is like a guard of darkneſſe over their proceedings; they trouble ſome, and give cauſe unto others that are no wayes partiall, to ſuſpect, that they lye at their advantages, and love not the light; and this becauſe their proceedings are not ſetled, and ſo cannot be brought to any tryall by the evidence of Common Principles. In the meane time they finding the app…auſe of many that love the taſte of liberty, grow ſtrong, and thus keepe the State of the Church in Unſettlement.

And truly this ſuſpenſion and uncertainty of matters Eccleſiaſticall leaving all the bonds of diſſolved Government in looſeneſſe, may prove fatall both to Church and State, if God in merciemercy doe not prevent the danger which may enſue thereupon: Therefore I am troubled, and would faine be able to ſpeake ſeriouſly, as unto thoſe whom I eſte…me my truly beloved Brethren in Chriſt, as unto thoſe to whom I acknowledge my ſelfe a debter in the Goſpel (for ſome of them have obliged me in the outward part of my Negotiation in the Lord) as unto thoſe whoſe gifts I reverence, as unto thoſe whom I love ſincerely, even to be jealous of them with a godly jealouſie; to them I ſay, I would faine ſpeake in the freedome, meekneſſe and ſincerity of my love, as in the preſence of Jeſus Chriſt to warn and to exhort them for the love of the Goſpell, that they ſhould neither give their Brethren cauſe to be offended at their diſtant walking, nor the Enemies advantage who watch for both their haltings, nor to me who have unfainedly ſought to have communion with them, occaſion to feare, that the frame of their Spirit and Way in the Goſpel, will be mainly, or is, to pleaſe themſelves, and that the iſſue of it will be a Non-Communion, not only with the Presbyterians, p. 31but even with themſelves, in the end the one falling from the other. All which I beſeech the Lord in mercy to prevent, that the tranſcendent gifts which many of them have received, may not become either uſeles or hurtfull to the Communion of Saints; For hereunto as I have not been wanting to invite ſome of them heretofore, ſo now I would againe Exhort them all, in the bowels of Jeſus Chriſt, in whom alſo I would intreat them to receive this word of Admonition and Exhortation kindly; namely with that ſpirit wherewith they would deſire me to bear with them in the like caſe; that is, if they ſhould apprehend me to be in that dangerous condition wherein I may apprehend them to be, if I looke to ſuſpitious appearances. But I love not to ſuſpect evill, nor will I give way to ſiniſter Reports; but hoping the beſt, I labour alſo to make the beſt of every thing, knowing that for the moſt part the mending or marring of matters, is in the right or wrong taking up …f them. Let us then not judge by appearances, but let us judge a righteous judgement, as we would be judged: and if the impreſſion which I have taken up of them is innocent and harmeleſſe, voyd of prejudice, and without partialitie; then I hope that they will have the ſame minde concerning me, and thinke well of theſe ſollicitous expreſſions of my mind for their good. For I ſpeake the truth, and lye not, that I am in paine, and afraid of ſomething which may ſpring up from the opinion and conſideration of ones ſelfe in the ſight of more light and perf…ction then others have; which may be a dec…it tending rather to make a ſhew then to edifie, to ſeeme ſomewhat at a diſtance, rather then to be what we ought to be towards others in neereneſſe. The Apoſtle ſaith, 1 Cor. 8.9. that knowledge doth puffe up, but it is Charitie that edifieth: and there he telleth us alſo, that of any man thinketh that he knoweth any thing, he knoweth nothing yet as he ought to know. It is then very dangerous to have an opiniō that we know ſomthing, or that we are ſomthing in compariſon and beyond others, and that we may ſtand by our ſelves: and from this danger, if I look to what is ſaid & practiſed by the Brethren of the Non-Communion, I cannot judge them free: & how far they authoriſe by this way of diſtance, in private Chriſtians (which have gotten ſome ſmattering of light in a heat p. 32of zeale) the murmuring, complaining, comparatively cenſorious humour of the Age; I would deſire them to judge by themſelves, in the unlimited libertie which is taken this way by their Members, and which is naturall to follow upon that frame of Church Government which they ſeeme to pitch upon. For having caſt off the yoke of ſubjection, and abſolute obedience under Epiſcopacie, if now they will diſſolve alſo the bonds of brotherly Correſpondencie in a Presbyterie; let them looke to it, they will find little or no Authoritie in a Conſiſtorie; and the libertie which their members will take, and which indeed is permitted to them, to take over their Rulers, for want of an Aweband of juſt Authoritie, will prove contagious, and a leaven of Corruption unto all that have to doe with them. And for this cauſe I have laid the grounds of neceſſary Limitations for them, in caſe it be found abſolutely neceſſary by the State to give them a Toleration, ſuch as they deſire.

Thus I have uttered my feares and jealouſies, to give them warning of that which may & ought to be apprehended in their way, to prevent the worſt, becauſe I hope the beſt, and make no doubt of their ready willingnes, not only to take this Brotherly diſcovery in good part, but that they will alſo concurre gladly with me and others in the meanes which may remedie the ſame: of which now I muſt come to ſpeake in the Third place.

Thus I have done with the Second; Now I come to the Third Queſtion, wherein the Remedie of the breach betwixt them and their Brethren is to be thought upon in caſe the State ſhould not yield unto that Toleration which they doe require. In this Caſe two things muſt be ſuppoſed; Firſt, that the State will finde no ſuch ſatisfaction in their Way, as to thinke indifferently of it: Secondly, that they of the Non-Communion can finde as little ſatisfaction in the Presbyteriall Government; For if either of theſe were, they would either get a Toleration, or need none. The way muſt be then, either to give ſatisfaction to their Brethren, or to receive it from them. I would adviſe then that they ſhould labour to beget a good underſtanding betwixt them and their Brethren. For if their difference doth ariſe from a ſcruple p. 33of Conſcience, the State is no competent Judge thereof: but it ſhould be brought unto the Tribunall of Jeſus Chriſt, and judged by his cleere Word, amongſt thoſe that are Officers in his kingdome: and if it be no ſcruple of Conſcience, then I ſee not why they ſhould ſtand ſo much upō it: why the conſcience of the State ſhould be troubled with it; why the Church kept in ſo dangerous uncertainties for it. I ſuppoſe then that it is a Scrupuloſitie of Conſcience rather then any worldly Conſideration, which keeps them at a diſtance from their Brethren: and if it be ſo, the neereſt way to receive ſatisfaction therein, is to deale with Men that make no leſſe Conſcience of their wayes then they doe: whoſe Conſciences are ruled by the ſame Principles that theirs are; who are every way alike and equall with them in the Kingdome of Chriſt, and who ſeeme to be offended at their cariage in the Goſpel, as they ſeeme to be offended at theirs: therefore they are bound mutually to take notice of, and to give ſatisfaction unto each other; not ſhould the Civill Magiſtrate be troubled with a Judicature of meere Spirituall Matters. Now the beſt Way to deale with one another for an Agreement, in my opinion is this; that either ſhould propoſe to the other a faithfull Promiſe of mutuall love and willingnes to yield one to another, in that wherein they ſhal ſee the will of God directing them to further the means of Mutuall and of Publike Edification. This Promiſe being made, they ſhould intend to declare each to other their Senſe of that wherein they conceive the Meanes of Mutuall and of Publike Edification to ſtand. Now then give me leave to lay open my thoughts unto you, that if by the Grace of God I may be able to let them ſee that they really agree in all thoſe Meanes which are any way Fundamentall; and that the way of making uſe of the ſame may be intended Uniformally by both ſides each toward other; then their difference may be compoſed, and their hearts joyned in the Lord for the advancement of his glorie, through the Unitie of the ſpirit, in the bond of Peace. I am perſwaded then, that they have both the ſame Sence of the New-Covenant of Grace, whereby the Soules of believers are joyned to God in Chriſt. This their Sence of this Fundamentall myſterie of Godlines may be declared from the cleare Words of Scripture which p. 34may be made a Fundamentall Confeſſion of Faith, as I have elſewhere in an Epiſtle to the Lord Forbes adviſed. And to this ground of all Fundamentalls in Chriſtianity, all the points of neceſſary Doctrine, and of duties of Practice (which are no leſſe Fundamentall in the profeſſion of Chriſtianity then the knowledge of Truths) wherein they alſo fully agree, may be referred: For it is cleare, that all which we either need to know or doe, is onelyonly needfull for this end, to enable us to walke faithfully, and uprightly with God, according to the Tenour of his Covenant made with us in Chriſt.

This Declaration being agreed upon, they ſhould acknowledge themſelves therein, and thereby Brethren in Chriſt, and Sonnes of the ſame heavenly Father, Servants of the ſame Maſter, ſet in his Houſe, and over his Houſhold, to bring all men by their Miniſtry, through the Tenour of that Covenant unto him: Here then they ſhould take into conſideration the duties of their Miniſtry, to agree upon that which they ſhould doe in it for Mutuall and for Publike Edification. For ſeeing they take themſelves to be Servants of the ſame Maſter, ſent forth by him in the ſame Commiſſion, to preach joyntly to the ſame people the ſame Word: I conceive that it will be no hard matter, if they know their Maſters will, to agree upon the Manner of doing his work: But to proceed orderly herein, the firſt Matter ſhould be concerning the calling of Miniſters, for you know that no man may take this Honour unto himſelfe, but only he that is called by God unto it, as Aaron was, Heb. 5.4. Therefore they ſhould determine from the Word and the Practice of the Churches of all Ages, What it is to be lawfully called unto the Miniſtry? and What it is to be lawfully called unto a Particular Congregation to exerciſe the Miniſtery therein? If they agree in this (which I hope they will doe) by looking to the Word of God, and following the Practice of the beſt Reformed Churches; then their next care ſhould be to conſider what Rela…ion Fellow-ſervants in one and the ſame Worke of the Miniſtry ſhould have one to another, and how they ſhould doe to ſtrengthen one anothers hands, and to prevent the occaſion of ſcandalls. And if they finde that they ought as Members or the ſame Body to have the ſame p. 35care one for another, and that to ſhew this care to ſtrengthen one another in their Miniſteriall duties, and to prevent ſcandalls, nothing is ſo neceſſary as to doe all by mutuall Councell and joynt conſent; then they ſhould agree upon the Forme of ſuch Conſultations, and upon the Authority, which their decrees ought to carry in matters of doubt: Wherein as I would have them whom I call the Non-Communioniſts not to maintaine any thing which may ſeeme to exempt the Spirits of Prophets from being ſubject unto the Prophets, from whence confuſion and trouble will inevitably ariſe in the Churches: So I would not have the Presbyteriall Brethren to preſſe upon the other any obligation to make them ſubject unto ſuch decrees, further then ſhall be neceſſary to make up breaches and prevent ſcandalis, which otherwiſe will be unavoidable: And this I make no doubt they will yeeld unto; that the joynt Conſent of many in a Spirituall Senate ſhould ſway the Spirit of one or of a few to ſubmit it ſelfe in Circumſtantiall Matters which are not preciſely determined by the Word, but left unto the generall Rules of Chriſtian diſcretion, becauſe the Apoſtle ſaith, that the wiſdome which is from above is peaceable, gentle, and eaſie to be entreated, Jam. 3.17. from whence it followeth that ſuch as are endued with this wiſdome, will eaſily be entreated, and not ſelfe conceited, but yeelding to the Common advice of their Brethren in matters only determinable by Spirituall diſcretion: For even as one member in the naturall body, will be ſwayed by the joynt inclination of the reſt, ſo it ought to be in the Miniſteriall ſociety of Spirituall Office-bearers in the Senate of Chriſts Kingdome: Now that they ought to be joyned in a Spirituall Senate, and Miniſteriall Society amongſt themſelves, is cleare from the neceſſary end of Mutuall Edification, from the evident and conſtant Practice of the Primitive Church; from the precept of Chriſt who commandeth a Brother offended at an incorrigible Brother, after private admonition, to tell the Church; and from the Precept commanding all to endeavour to keepe the unity of the Spirit in the bond of peace, Eph. 4.3. which cannot be effected without ſome joynt care to walke uniformally in the Publike Worſhip of God as it becommeth the Members of the ſame p. 36body, whereof Chriſt is the head, that the world may ſee that they all belong unto him: For this is that which Chriſt prayed for unto his Father, Joh. 17.21.23. That all beleevers may be one; and if all beleevers, then farre more all Miniſters of the Word, becauſe they are ſent forth to edifie the body of the Church, till we all come unto the unity of the faith, and of the knowledge of the Son of God, Eph. 4.13. if then they are appointed to bring others unto the Unity of faith and love, it is cleare that to doe this they are obliged to maintaine the bonds of Miniſteriall Communion amongſt themſelves, which cannot be done more effectually then by ſuch Conſultations as are uſed in Conſiſtories, Presbyteries, and Synods, the true intention and nature of which, is not Coactive, but Auxiliary. And if to make up one ſingle Congregation they require a Covenant betwixt each Beleever and his Brother, and betwixt them All and the Paſtor that ſhould watch over their Soules; I ſee not why they ſhould refuſe the like Covenant to be eſtabliſhed amongſt the Paſtors of ſeverall Flockes, who are bound as Officers in the ſame houſhold of Faith, to watch one over another under the direction of the ſupreme head of the Family, and Shepheard of ſoules, Jeſus Chriſt. I will not ſay that the tye is alike ſtrong, or the Relation equally binding betwixt Paſtors and Paſtors, as it is betwixt Member and Paſtor, or betwixt Member and Member in one Congregation; I ſay I will not poſitively affirme it, but that it ought to be made as ſtrong as a Covenant of Brotherly love and care for one another in Chriſt, can make it; and as the aime of ſtrengthning one anothers hands in the worke of the Lord, and of ſtanding joyntly in a fight againſt the world, can require it, I doe ſtrongly aſſert, and thinke thoſe, that doe not minde this aime, and the true meanes of entertaining the ſame, guilty of a great ſinne againſt the Communion of Saints, becauſe they ſeem to ſeek a Particular Intereſt of their owne, rather then the good of others, whom they are bound to ſerve for their edification, although it may be with ſome inconvenience to themſelves by ſtooping to their infirmities and bearing of their burthens. But this duty is little minded on all ſides, and therefore the wayes of Peace are ſo difficult.

If then it cannot be denyed that Gods Servants in his Houſe, p. 37and worke, ſhould not live at a diſtance as ſtrangers, but ſtand together as Members of the ſame body, in a Sociable Relation, to entertaine the Unity of the Spirit in the Communion of Saints; and if this Sociable Relation in matters belonging to their charge of Mutuall and Publike Edification, is a meanes to maintaine that Authority, towards their particular Congregations, which in matters of doubt is neceſſary to come to a deciſion thereof, and if this be the moſt naturall and milde way of Government, when every Church is directed by its owne Officers, through the conſent of the whole; I ſay if theſe things cannot be denied, I ſee not what can be excepted againſt the Presbyteriall Way of Church Government and Diſcipline: and if the Authoritie of one Paſtor, to whom the Charge of Soules is committed, is ſuch, that his flock is bound by expreſſe Commandement of the Word to obey and ſubmit unto him, Hebr. 13.17. and if the Non-Communioniſts will not exempt any of their flocks from this Subjection to their Paſtors, though they ſtand by themſelves alone; I cannot imagine why they ſhould exempt thoſe ſame flocks from the Authority of the ſame Paſtors, when their Authority is ſtrengthened by the conſent of all their Brethren. For (to uſe their own words) If it be a moſt abhorred Maxime, that any ſingle and particular Societie of men profeſſing the name of Chriſt, ſhould arrogate unto themſelves an exemption from giving account or being cenſureable by any other neighbour Churches about them; then it followeth, that the Meanes as well of giving an account and inflicting of a Cenſure, if need be, as of preventing Scandals which may deſerve Cenſures, ought to be uſed amongſt neighbour Churches: which meanes is none other then the Conjunction of Brotherly Counſels in the Eccleſiaſticall Senate of a Presbyterie or Synod. Now the Authoritative ſway which ſuch Councels and Cenſures ſhould beare, is no extrinſecall matter, but a thing intrinſically inherent, and the immediate reſult of the combined body of the Senate, wherein all the Authority of the whole Miniſterie is caſt together in one: nor can it be imagined that the decrees of ſuch a Senate can be without that Authoritie which the Charge of every member thereof doth yield unto him by Gods appointment, towards thoſe over whom he hath a p. 38Charge. Except then it be thought, that Chriſt never intended that any ſuch Senate ſhould be convocated or eſtabliſhed in his Church to prevent or rectifie Scandals, I am not able to conceive what can be excepted againſt the Authoritative ſway of the Decrees thereof, ſuppoſing matters to be fairely and openly ſcanned. But if otherwiſe there ſhould be any fault in the Manner of proceeding of thoſe that belong unto the Senate, then the cauſe and the effect thereof ſhould be meekly diſcovered, and a way propoſed to rectifie it; but the bond of Brotherly Unitie amongſt themſelves, and the ground of their Authority towards their Churches ſhould not be ſhaken. Now the ground of their Authority is their Unity in their Charges, and the bond of their Unity is the ſincerity of their Intention… to care and looke one to another, according to the Commandements which are expreſſely given, Heb. 3.12, 13. and 10.24. and 12.15.

But here it may be ſaid, that theſe Commandements belong unto all the Members of the Body, and are not peculiar unto the Paſtors and Elders more then to others: I anſwer, that it is true, all are bound unto the ſame care for one another as Members of each other; But although the Principle of this duty which is their Co-memberſhip and Covenant in Chriſt be the ſame, yet the diſcharge of the duty is to be differently performed according to the diſtinct property of every member wherewith God hath endued it, as the eye, the eare, the noſe, the tongue, the hand, the feet, are all members, and as in one body, and moving by one ſpirit, are bound all to have the ſame care each for another, yet their care is in a different way according to the place and property which they have in the body: For ſome of theſe members have a more eminent place and property then others, and according to the nature of it, their care is commanded. The members then which have their property and place in the head, are commanded to care in the nature of the head, which in compariſon of the reſt of the members is Authoritative; thus the property of the eye is towards the foot and hand Authoritative; namely, to direct it, by judging and diſcerning the way wherein to walke, or the matter that is to be felt: Now the property of the hand is not of this nature, yet it careth for the body, and it hath the faculty of p. 39feeling to none other end; but the propertie of the facultie is not Authoritative and directing further then it is directed by the ſuperiour Members, or the faculties of the head. By all which I intend to intimate thus much: Firſt, that the Commandement of mutuall care doth not give to Members of an inferiour facultie any power to act above that which is in the nature of their place in the body, far leſſe to overſee or overrule the Rulers, as the cuſtome of ſome is or hath been. And ſecondly, that this ſame Commandement doth give to the Members of a ſuperiour facultie a Charge to act lovingly, according to the nature of their place and office in the body. For the office of every Member doth make the actions done therein according to the Rule, and to the end of Common good Authoritative: and as it is in the Naturall, ſo it is in the Spirituall and Myſticall body. Therefore as in the head of the Naturall body, there is a Senate of ſuperiour Senſes, which in the acts of their Charges cannot be without Authority towards inferior Members: ſo in the Myſticall body of the Church, theſe Officers which partake of the Senſes of the Head, cannot be without Authoritie in the Acts of their Charges, and their care which is recommended to them for the body in their charge is to be underſtood different herein from that which belongeth to the reſt of the Members: and if the looking to, and caring thus for one another, be an expreſſe Commandement of God, as well to Miniſters one towards another in their Charges and places, as to Members each to others; then it muſt be granted, that the beſt Meanes to performe this duty, is alſo commanded: and if this be found to be the Presbyteriall Conjunction of Miniſters, then I muſt conceive that a Combination of the Miniſters of many Churches, is the compleat and entire ſeat of Church power over each Congregation ſo combined, which is the thing whereof they made a queſtion. Now if this Relation of Miniſteriall Authoritie and Reſpective Subjection for mutuall Edification, be once ſetled; then all other matters tending to Publike Edification, will eaſily be determined in matters of Publike Worſhip for Uniformitie therein, according to the Rules of the Word, which to prevent ſcandals and diviſions is abſolutely neceſſary: and that this Uniformitie may be obtained, I conceive p. 40that theſe things ſhould be taken notice of.

1. That in and about the Acts of the Publike Worſhip of God ſome things are his own immediate Ordinances; ſome things are not of that nature.

2. His own immediate Ordinances, as they are unalterable, ſo they are of neceſſitie to be obſerved, and muſt be done in his name.

3. All things of another nature are not neceſſary, but alterable, and may not be done in his name

4. The things of an Alterable nature relate the bodily and Outward part of the Worſhip, as it is clothed with Outward Circumſtances; For whatſoever is Spirituall, and relating the inward truth and ſubſtance of the Worſhip, is determined in the Word, and not ſubject to Outward Circumſtances.

5. The power to determine what is Alterable, and How it is to be altered for Publike Edification, doth belong to thoſe that have a Publike Charge in the Church.

6. Yet in ſome Caſes which may relate the Rights of the Civill Magiſtrate, his power is not to be neglected, but reſpected joyntly with the Church Officers.

7. The limits of the joynt powers in caſes of a mixt nature, are to be taken from their different Objects, Ends and Properties of Fundamentall Rights and Lawes of Government, by which they attaine their End ſeverally.

8. No particular Church loſeth her Right to order within her ſelfe matters of Particular Edification; onelyonly the occaſions of Scandall to others muſt be avoyded, and may be prevented by a Brotherly Communication of Reaſons why things muſt be ſo ordered in a private way.

9. Therefore the Uniformitie of Publike Worſhip is not to be eſteemed by meere Circumſtantials, which ought not to be too preciſely determined, but by the Fulneſſe of Subſtantials agreeing, and by the conſent of a Latitude under certaine Rules of Brotherly Correſpondencie therein …etwixt United Churches.

10. The Manner of introducing new Orders to be obſerved, or of altering any thing which hath been obſerved, ſhould not be without a due preparation of the underſtandings of that flock p. 41towards which the Alteration is to bee applied.

If theſe Poſitions be not denied, I ſuppoſe that moſt of the Scrupuloſities of the Non-Communioniſts may be reſolved thereby, in matters of Publike Order, Decencie and Government, about which they ſeeme to intend a Scholaſticall diſputation: but I would entreat every one whoſe ayme is Publike Edification, to beware of the diſputes of that nature, which may eaſily breed heat and needles contradictions about matters of no great conſequence: Or if they undertake them, to agree with thoſe with whom matters are to be diſcuſſed, of the manner of debating, which ought to be limited and regulated, and free from all Perſonall reproaches, which lay open the nakednes of other Infirmities, or cenſure faults prejudicially; For except theſe cautions be prudently uſed, thoſe that take in hand to diſpute, will loſe their way, and be taken off from the maine worke of the Miniſterie, which is to declare the Teſtimonie of Jeſus without partialitie, as it may be for the Edification of all. We know, and that experimentally, that Knowledge doth puffe up the ſpirit, but it is Charitie that doth edifie: Now to maintaine the affections of Charitie in the bonds of Spirituall Unitie, there is nothing ſo effectuall as the Way of Brotherly Conſultation, by which all can be ſaid, which in a Scholaſticall or diſputative way can be propoſed; and with more force, by how much the ayme is more friendly and inſinuating then that of a Contradictorie debate.

Thus I have briefly done with the laſt point of this Diſcourſe, where many other things might be inſiſted upon, which I purpoſely omit, as not being willing to deſcend unto Particulars which may be obſerved in the ſeverall paſſages of the Apologeticall Narration. Hereafter, if it be found expedient, and you require it, I may adde an Appendix to this Diſcourſe, containing the ſame. Till then and ever I commend you to the Grace and love of the God of Peace; in whom I am

Your faithfull friend and ſervant, JOHN DƲRT. Hague, 17/7 March. 1644.

FINIS.

End of the text · John Dury, An Epistolary Discourse (1644)