A Peacemaker Without Partiality and Hypocrisy, Letter
How the means of Chriſtian Peace, as well Civill as Eccleſiaſticall, ought to bee followed, and may be found amongſt Profeſſors.
Diſcovered in a Letter ſent to Mr. Sam. Hartlib by Iohn Dury, Septemb. 12. 1647.
SIR,
YOu have acquainted me with the reſolutions of ſome of our leading men, eminent in the prevailing ſide, to moderate matters, and compoſe our differences. Happy had this Church and State been if that aime had been carried all along from the beginning in the Counſells and endeavours of thoſe,The occaſion and ſcope of this letter. who have been intruſted with the management of affaires; and if it be not now too late to quench this flame, or if it can be hoped that in the midſt of ſo great feares, ſo many jealouſies, ſo different practiſes, and ſo loud clamours, and ſo ſenſible injuries, mens ſpirits can be brought to mutualll confidence and made ſuſceptible of temperate thoughts towards one another, I would adviſe all, but chiefly ſuch as have power in the Houſes, in the Citie, in the Aſſembly, in the Army, and moſt of all the Generall and the Lieutenant generall, on whom the eyes of moſt men are fixed, to proceed after this manner, and lead as in this way.
Firſt, let our ayme bee (as in the ſight of God who tryeth the Reines) to purge our heart from a deſigne to ſerve the intereſts of one ſide,What ought zo bee the right aime of thoſe that treat for peace. mainly to croſſe another. For he that lookes upon his Brother with the eye of a partie, hath put out the eye of a Chriſtian. A Chriſtian doth not take notice of men after the fleſh, hee lookes upon the new creature in every one, and hee that doth not walke after this Rule, there can be nothing but miſery and deſtruction in his wayes, for the way of peace and truth hee hath not knowne.
Secondly, then if wee can cleer our aimes from partialitie, our Counſels may be free from prejudice, and if this be, we will not ſhunne the light but deſire to ſhew that our workes are wrought in God; and will bee ready to declare to all in publike the true rules and maximes, by which our conſcience is guided;How they ſhould manifeſt their aime. by which wee intend to walke, and by which wee deſire to bee judged, by all, in our proceedings; but if wee either have no ſuch rules, or are not willing to declare them; wee ſhunne the light, wee love darkeneſſe, and let us not deceive our ſelves, there is no truth nor love to peace in us. And what although hitherto perhaps wee have not minded conſcionably the equitable and charitable affections which the Spirit of Chriſt doth ſuggeſt; yet now being put in minde thereof, if henceforth the motions of his Spirit bee not rejected but ſincerely entertained, openly profeſſed, and effectually followed, who doth not know but that yet a happy compoſure of our differences may be effected?
Thirdly, Declarations of the truth that is in us, are good; but however they are no more but words; except then reall actions anſwer them,How they ſhould proſecute thier aime. and ſpeake the truth of juſtice and peaceableneſſe in our proceedings, there can bee nothing but bitterneſſe in the end. For nothing can prevent the croſſe workings of mens ſpirits againſt us, but that which is able to beget and ſettle a confidence in their mindes towards us; and to beget this confidence, and allay theſe jealouſies which cauſe mens ſpirits boyle up to a diſturbance of thoſe proceedings wherein wee meane well: I would ſuggeſt to our leading men theſe impartiall conſiderations.
The parts of this diſcourſe.1 That they ought to lay to heart the cauſes which hinder others to confide in us, to remove the ſame.
2 That they ought to ſeeke and finde out the perſons which are moſt capable of receiving good impreſſions of us and from us, that the ſame may bee given them, and by them propagated unto all.
3 That they ſhould make uſe of the proper meanes by which confidence is bred in honeſt mindes towards us, that the ſame may bee ſet a working.
4 That they ſhould obſerve the method and manner of proceeding requiſite in doing this, that the attempt may bee effectuall, and not miſcarry.
Of theſe foure heads I ſhall ſuggeſt ſomewhat tending to the advancement of peace and truth as briefly as I can.
Firſt, concerning the cauſes hindering others to confide in us, and begetting feares in them againſt us, let me ſay this:
The cauſes of miſtruſt and feare.He that doth not confide in his neighbours, doth hinder them to confide in him, and hee that doth feare others, doth beget in them cauſes of feare againſt himſelfe; if then wee would have others to confide in us and not feare us, wee muſt alſo confide in them and not feare them. For if I cannot bring my ſpirit to truſt my neighbour, how can I expect that his ſpirit ſhould bee brought to truſt me? and if I thinke that hee doth not truſt me, I will readily ſuſpect him: if I ſuſpect him, I will either arme my ſelfe to oppoſe him, or weaken him leſt hee oppoſe mee; and if I give way to theſe thoughts, I am at warre with him in my heart, and the affection of Chriſtian love and ingenuitie, which onelyonly can beget confidence, is loſt between us; love being loſt, the fruits of emulation, envie and paſſion will bee found, and break forth in our nature.
I finde the ſequele of matters in our nature to lie thus:
Where I doe not love, I cannot confide; where I confide not, I will finde cauſe to miſtruſt; where I finde cauſe to miſtruſt, I will fortifie my ſelfe againſt the ſame; and if I fortifie my ſelfe againſt my neighbour, I muſt expect that hee will doe the like againſt mee (for what cauſe hath hee to truſt mee more then I doe him?) therefore as long as I manifeſt no love, nor truſt, but force onelyonly, there can bee no confidence expected from any towards mee. The maine hinderance then of confidence and cauſe of feare is the endeavour of force; and if I once begin to endeavour force, I ſeeke not onelyonly ſecurity to my ſelfe, but the conqueſt of that which I thinke is mine oppoſit; becauſe I cannot naturally reſt ſecure as long as that which I count an enemy is not ſubdued; and whatſoever I doe not truſt, I am apt to account an enemy; therefore whilſt I make nothing my friend but mine owne force, I am apt to truſt to nothing elſe but it. From all which this doth follow, that as ſoone as I forſake the ſimplicitie of my love, I beget naturally feares within my ſelfe; and when I take a courſe to ſecure my ſelfe from my feares by force, I multiply feares in others, and give them cauſe to miſtruſt me. Let me then cure mine owne feares firſt which I have of others, and then I ſhall bee able to cure the feares which others have of me: if I take the beame out of mine owne eye, I ſhall ſee cleer to take the moat out of my neighbours.
Queſt. But the queſtion will be, How ſhall I cure mine owne feares?
Anſw. Iſa. 8.12.13.Truely to anſwer this, I know none other way but to follow Gods counſell by the Prophet Iſaiah. Say ye not (ſaith the Lord) A confederacie to all them to whom this people ſhall ſay A confederacie; neither feare ye their feare nor be afraid, ſanctifie the Lord of hoſts himſelfe, and let him bee your feare, and let him bee your dread. It is then nothing elſe but the baſe feare of men upon politick conſiderations,The cure of our owne fears. and the want of the true feare of God upon divine Principles, which troubles mee, and drives mee to courſes which make others afraid of mee; but if I did not at all looke to men, but unto God alone, if I did not confide in mine owne force, but in the Almighty, others would finde cauſe to confide in mee. As I behave my ſelfe towards God, ſo I muſt expect that others will behave themſelves towards mee; if I mean from my heart well towards others in God, God will move others to meane ſo alſo towards me.1 Pet. 3.13, 14. And who is he (ſaith the Apoſtle) that will harme you, if ye bee follwers of that which is good? if I mind nothing but that which is good to every one; what cauſe have I to think that any will mind harme or evill againſt me? But ſuppoſe I ſuffer wrong whiles I minde that which is good and righteous; the Apoſtle ſaith that I am happy; and if I am happy, I need not bee afraid of men nor troubled at my ſuffering. But what if I bee afraid and troubled? is it not becauſe I am not willing to ſuffer in doing good? if then I to avoyd ſuffering for righteouſneſſe will ſecure my ſelfe by force, and make others afraid of mee; it is evident that I doe not commit my ſelfe and my cauſe to God in well doing, but I take it in mine owne hand, to manage it by mine owne ſtrength, and how this will proſper I need not to mention.
Queſt. But now you will perhaps ſay, How ſhould I become a conſtant follower of that which is good?
Anſw. To anſwer this,Matth. 7.12. the Doctrin and Rule of Chriſt is without all exception. Whatſoever you would have others to doe to you, doe you to them alſo; the meaning is, doe you it firſt unto them, for we are commanded, to conſider one another to provoke each other to love and to good workes. If I muſt conſider to provoke, then hee that is to bee provoked to love,The way to follow that which is good. hath not yet applyed himſelf unto the dutie, but I am obliged to goe before him in the way thereof, and therefore I muſt expreſſe my love to him firſt, although hee hath not done his dutie to mee. If then I would have another to truſt me, it is cleere by this rule, that I muſt firſt ſhew that I doe truſt him, but if I ſhew not this, then I provoke him to the contrary, namely, not to truſt mee. And if but the Law, which the Gentiles by common nature knew, were heeded in this caſe, it would take away the cauſes of our differences and jealouſies, and teach us to follow that which is good. Quod tibifieri non vis, alteri ne feceris, What thou wouldeſt not have done to thy ſelf, doe not thou to any. Is it that thou wouldeſt not have any feare thee, or ſuſpect thee, or arme himſelfe againſt thee? then doe not thou feare and ſuſpect him, or arme thy ſelfe againſt him. Wouldſt thou not have all thy faults ript up, and all advantages taken againſt thee, to bring thee into diſcredit, then rip not up the faults of others, and take no advantages againſt them to diſcredit them? Wouldſt thou not be judged, condemned and diſarmed? doe not judge, condemne and endeavour to diſarme others; For with what judgement thou judgeſt, Matth. 7.2.thou ſhalt be judged, and with what meaſure thou doſt mete, it ſhall bee meaſured unto thee againe; and if thou wilt diſarme others and keepe them as captives under thy power,Rev. 13.10. Eſa. 33.1. thou muſt expect to bee diſarmed and led captive under the power of others, for God doth render to every one according to his workes. Wilt thou then follow that which is good? doe not make thy ſelfe terrible unto any, becauſe thou wouldeſt have none to be terrible unto thee; cure thine owne diſtempers, meane well towards others, and as thou haſt opportunitie, make the power which thou haſt in thine hand ſerviceable unto others for good; for hee that hath power to doe good to thoſe that are under his power and doth it not, is fooliſh and weake; and by not uſing his power to the end for which it is given, doth overthrow himſelfe by it. Summiſque negatum ſtare diu, things at the height ſtand not long. Therefore if a man hath not learned of Chriſt to deny himſelfe in the uſe of his power, hee muſt fall under the weight of it; now the weight of it is nothing elſe but the jealouſie of State which it begets in others that are equalls or inferiors.
I have done with the cauſes hindering others to confide in us.
2. The way to finde out ſuch as we ought to deale withall is,The ſecond thing to bee conſidered is, How wee ſhall finde out thoſe that are fitteſt to entertaine and receive the good which wee doe follow, and in caſe of averſion from us, how to make them ſuſceptible of better impreſſions. For to conquer the world, it is not enough to meane well, and to doe that which in it ſelfe is good, but the good which is done, muſt bee well placed alſo. A good ſeed ſhould be ſowen in fruitfull ground, elſe how will it multiply?
Now to doe this, let me offer theſe thoughts.
1. To free our ſelves from prejudice towards all.1 No man is able exactly to diſcerne his owne, farre leſſe other mens hearts; our prejudicate opinions deceive us no where more then in the thoughts of perſons, the imaginations which wee frame to our ſelves of others and of their principles inſnare our affections, and ſhut us up from that freedome of ſpirit towards them which might bee a meanes either to gaine or to diſcover them to us; for they byas our proceedings and corrupt that ingenuitie, without which wee are darkned, and neither can diſcerne others, nor be diſcerned by them in truth. For when wee apply our ſelves to one this way, and to another that way, and doe not walke equally by the plain Rule of the new creature towards all, wee muſt needs be intangled, and loſe our ſtrength; which is upheld by nothing ſo much, as by that plainneſſe wherein it is alwayes like it ſelfe. Our various preſumptions of men, and of their different deſignes, cauſe us to be with child, and when they have put us in pain, they make us bring forth as it were wind; nor can wee at all worke any deliverance in the earth by them to our ſelves or others, becauſe we bring nothing but earthly wiſedome with us, to ſubdue the ſpirits of men, before which the inhabitants of the world will never fall. Therefore if wee would ſeeke out and find thoſe that are fit to receive the good which wee would offer to them, let us never take upon us to judge determinately of any man this or that way according to appearances; but leaving him to God and himſelfe, let us judge righteous judgement; as wee deſire others to judge and preſume of us by the Rules of Charity, ſo let us apply our thoughts unto them, for this will keep us in a frame of freedome within our ſelves and ingenuity towards them, without which no ſafe addreſſe can bee made unto any.
2. To addreſſe our ſelves to all by one rule, & obſerve by whom the good which is offered is reſented.2 To diſcover then ſuch as are capable of the good which wee doe follow, wee muſt addreſſe our ſelves unto all alike by one and the ſame Rule of ſincerity and truth; and where wee finde that the good which wee have proſecuted is reſented, there we ſhould apply our ſelves more particularly to multiply the manifeſtation thereof unto them, and to fix more deeply the ſenſe thereof into their apprehenſions: For where wee ſee that God doth cauſe the ſeed which is ſowen to take root, there wee may hope that being watered it will fructifie by his bleſſing.
3. To make a more ſpeciall application to thoſe that are of note.3 And although our addreſſes ſhould bee thus towards all, yet this muſt not hinder a more ſpeciall application of our ſelfe to ſome, who are likely to bee more capable then others of good motions: ſuch then as are of good report for piety and parts, ſuch as are noted for temper and moderation from humane paſſions, and ſuch as are apparently zealous for the workes of Reformation, ought to bee lookt upon with a ſpeciall eye and ſought out. They ought to be dealt withall more plainly and more fully, for the ſetting of their judgements aright and the clearing of doubts which they may have concerning our wayes and principles: and then wee ought alſo to put an edge upon their affections to concurre with us towards a progreſſe in publike workes; that the righteouſneſſe which doth reach alike unto the edification of all, may bee advanced for the compleating of the work of our reformation.
4. Not to bee much ſwayed with good or evill reports concerning any, but to meaſure all by the true ſtandard, the life of Chriſt in the Spirit.4 And as publick and private reports are not altogether to bee ſlighted for the finding out of men, ſo are they not either way eaſily and much to bee credited: for they are carried for the moſt part by intereſts, and a man of judgement that doth ſet a rule unto himſelfe in all his wayes, will both on this fide and on that ſide arme himſelfe againſt the ſtrong impreſſions of evill and good reports. Againſt the evill ones hee will have in ſtore charitable conſtructions of things that may bee well taken, leſt his ſpirit be raſhly byaſed to a wrongfull affection againſt him that deſerveth it not; and againſt the largeneſſe of the good ones hee will ballance himſelfe with diſcretion and prudence, leſt hee bee ſwayed through too much credulity to a groundleſſe confidence in one that may deceive him; and thus keeping himſelfe both wayes free, in an equall temper, neither too high nor too low in his apprehenſions, to riſe and fall with the blaſts of reports, hee will bee able to ſteer an even courſe in his cariage towards all; meaſuring himſelfe and all other men in his and their actions by one and the ſame rule, which is the life of Chriſt in the Spirit: for that is the onelyonly ſtandard by which all are to bee meaſured, that is the onelyonly touchſtone by which all ſpirits are to bee tryed whether they bee true gold or not.
In this ſearch and diſcoverie of perſons, although none are to bee excluded of what qualitie and condition ſoever, yet thoſe that are called Divines are chiefly to bee ſought after, becauſe they have a great influence upon the ſpirits both of the multitude, and alſo of the ordinary ſort of ſtayed men to ſway their affections. Except then wee deale with theſe men according to theſe rules to gaine them to our ayme, wee ſhall finde the wayes of peace and union mainely obſtructed, and the gall of bitterneſſe now ſtirred and overflowing in many, almoſt impoſſible to be allayed.
I have done with the diſcovery of perſons fit to bee dealt withall.
The third point is concerning the means by which confidence may bee begotten in theſe towards us, and ſet a working towards all, for the compoſure of differences. This meanes I conceive is none other but a free and orderly Treatie to be ſet afoot between ſome of us and ſome of their ſide. And to the end that by this meanes mutuall confidence may bee begotten,The meanes to beget confidence is a treatie, of which the requiſites are briefly noted. equall power to propoſe matters to bee taken into conſideration, and equall freedome from awfull preſcriptions muſt bee aſſured unto all, and an equall engagement muſt bee conſcionably laid upon all alike to meet; to meet I ſay conſtantly and never to leave off the Treatie, till the end for which it ſhall bee undertaken be attained, or at leaſt the courſe which therein ſhould bee followed ſhall be brought to a full period.
The diſagreement was originally about the frame and conſtitution of Churches,The ſubject thereof is twofold. but now it is about the power of ſetling the government of the Kingdome; the firſt controverſie hath ſtill an influence upon the latter, ſo that this will never bee well agreed, without ſome determination of that.
1. Concerning civill government to bee tranſacted in the Parliament.The treaty concerning Civill government, can bee no where ſet a foot but in the Parliament. The Parliament is there, where by the Kings authority according to the conſtitution of the Kingdome, the bodies of Peeres and Commons are met, to order the affaires of the Kingdome intruſted to their care: OnelyOnly now for matter of order, it is to bee wiſhed, that the things henceforth to bee debated and voted ſhould looke rather forward then backward: that is, that the Houſes ſhould rather determine things tending to our ſettlement in time to come; then alter or unſettle things preſent, or call things paſt into queſtion before our ſettlement bee in view, or the foundation thereof eſtabliſhed. If an Act of Oblivion were paſt on all ſides, for things done in the heat of ſtrife ſince the parties were formed, and poſitive Counſels entertained for preventing of breaches hereafter; wee might hope to ſee better dayes ſhortly, then otherwiſe wee are like to enjoy in this generation.
But I ſhall leave the civill Treaties to thoſe to whom they are intruſted by the Kingdome, and beſeeching the Lord to give them one mind in his feare, to make them all faithfull to their publick truſt without ſelfe-ſeeking, and intereſts of parties, I ſhall ſpeake of a Treatie which may relate unto the ſettlement of the Churches.
2. Concerning Church matters. To advance which,This Eccleſiaſticall Treatie is of abſolute neceſſitie, that ingenuous men may not miſtake one another, as for the moſt part in theſe differences they doe; for it is cleer that matters are miſunderſtood on both ſides; and being miſrepreſented hainouſly to the ſimple multitude by many, and no body labouring effectually to rectifie miſtakes,1 Railing is to be reſtrained on all ſides. our diviſions muſt needs bee multiplied, and our breaches made greater. If then the freedome which hitherto hath been taken and abuſed on both ſides, to traduce each other in the Preſſe and Pulpit, can neither by authoritie nor by perſwaſion bee reſtrained, wee are never like to gaine any advantage for the compoſure of mens affections by a Treatie, though never ſo faire, never ſo orderly, never ſo peaceable and effectuall in it ſelfe; for it will never become ſo unto others; becauſe as long as the windes blow fiercely, the Seas will bee ſtormie; as long as railing accuſations continue, paſſions will bee raiſed; and whiles paſſions rule, conſcience is aſleepe, judgement is darkned, and men are not capable of rationall and good propoſals. For this Reaſon alſo, the men to be choſen for the Treatie on both ſides, muſt not onelyonly be conſcionable, judicious and learned, but moreover free from all preingagement and paſſion.2. The countenance of authoritie is to be had to ſet it afoot. Then the Treatie it ſelfe although for the ſame cauſe it may not bee publick (for then it muſt have publick authoritie, whereupon a thouſand inconveniences will follow to make it fruitleſſe) yet it muſt not bee altogether private, but ſhould have the foreknowledge and countenance of authoritie to beget it, leſt it be wholly ſlighted and inconſiderable: So then let ſome of the peaceable and chiefe leading Stateſ-men of both ſides (being thereto either deputed or allowed by the reſt of each ſide) order and direct the Treatie in a courſe which ſhall bee wholly free from partialitie, and let a jealouſie be raiſed againſt the intent and purpoſe of ſuch a Treatie, let it bee declared that it ſhall not bee to conclude any thing (for that cannot bee done without the full knowledge and conſent of parties) but onelyonly to try what hopes there may bee of finding a ſure way to procure an accommodation, either by the meanes of a reconcilement, or by the meanes of a mutuall forbearance of in offenſive differences.3. The perſons are not to bee many who treat. Such a Treatie of three or at the moſt of foure chiefe Divines on each ſide, who ſhould be wholly ſet apart from all other imployments to apply themſelves day and night to this worke, and who ſhould have the freedome, at all times ſeverally and joyntly without the formalitie of an ordinary Committee to meet, may by Gods bleſſing become a meanes to lay the ground of a confidence betweene the parties; if onelyonly the fit method and manner of proceeding firſt in the Treatie it ſelfe, and then in the communication of that which they ſhall agree upon can bee obſerved.
The Reaſons why I would have no more but three or at the moſt foure on each ſide to treat are theſe.
1 Three or foure truely moderate and quiet ſpirited men, will bee ſooner found, eaſier ſpared from other taskes, and be able to meet more frequently, and conſtantly then a greater number on each ſide.
2 This ſmaller number will bee leſſe ſubject to diſtraction and diſagreement within it ſelfe then a greater number.
3 This number will bee ſufficient to make a tryall, and to diſcover the way towards an Accommodation which without prejudice to either ſide may bee tendered to all. But if a great number ſhould bee engaged on each ſide, they might beget a new diviſion if the parties ſhould not conſent unto their reſults.
4 The way and method of Treating, which is onelyonly ſafe, and wherein lyeth a ſecret inforcement towards an agreement in Chriſtianitie cannot be followed by many ſo well as by few. And to make this good,
Let us now ſpeake of the laſt point which is the method and manner of proceeding both in the Treatie it ſelfe,4. The method and manner of proceeding in the treaty. and in the communication of the reſults thereof to gaine the aſſent of parties.
In this method and manner of proceeding, ſomething there muſt bee preliminary to make the worke more ſad and ſerious to thoſe that goe about it, and theſe that goe about the work, more pious and conſcientious in it. Something there muſt bee alſo decretorily obſerved to make the worke more orderly and effectuall towards the end for which it is to bee ſet afoot.
As for the preliminary or preparatory worke, I would have the Divines that ſhall bee choſen and thoſe that doe chooſe them to meete alone, to ſet a day privately apart amongſt themſelves,1. For the preliminaries. to ſeeke Gods face with Faſting and Prayer, that they may receive his direction in the worke which they ſhall take in hand. At this time of their humiliation I would have them to be exerciſed not onelyonly in Prayers and mutuall exhortations to provoke each other to the duties of ſervent love and of ſinceritie; but alſo in conferences whereby they ſhould (as in the preſence of God calling upon him at the propoſall of every new matter) deliberate upon three points. Firſt, of the diſtinct and particular end which they ſhould ſet before their eyes in their future Treatie to determine it. Secondly, of the ſpeciall and appropriate meanes to reach that end in righteouſneſſe according to the will of God. Thirdly, of the orderly courſe which ſhould be followed in the proſecution of theſe meanes by their Treatie amongſt themſelves. Of which three heads a Note ſhould be made in writing for a memoriall and rule of proceeding to bee faithfully obſerved. Herein all ſhould declare their willingneſſe to be engaged towards each other as in the feare and preſence of God, and that the engagement may bee more effectually binding, and not liable to doubts in time to come, at the end of the day and of their conference they ſhould atteſt and ſolemnize their mutuall engagement by the ſubſcription of their hands unto an Act or inſtument which afterward ſhould bee laid up in the Repoſiorie where all their other Acts are to bee kept as the ground of their future proceeding. And I would adviſe that amongſt other things to be mentioned in that Writing or Inſtrument, they would oblige themſelves expreſly unto theſe clauſes. 1. That they ſhall not onelyonly doe all things conſcionably and ſincerely between God and themſelves, but alſo that they ſhall deale openly and clearely one toward another, without all mentall Reſervations, in all points of their Treatie. 2. That they ſhall looke to nothing in all their conſultations but to the proſecution of clear and undeniable duties of Chriſtianitie, without any reſpect to outward intereſts to their relations unto parties, or to any humane concernments whatſoever. 3. That none ſhall ſecretly divulge or openly publiſh any thing which in their Treatie ſhall be agreed upon as an Act, neither by word of mouth or otherwiſe directly or indirectly to any; without foreknowledge, leave and full conſent of all that are joyned in the Treatie. 4. That nothing in the world ſhall retard or ſtop them from endeavouring to proceed conſtantly towards the Period of their Treatie which they ſhall have agreed upon to proſecute.
And for the better obſervation of theſe clauſes I would adviſe the Stateſ-men themſelves by whoſe authority they ſhould bee called and appointed to meet; not to deſire to know any of the reſults of their Treatie, before it bee brought to a full Perſon, and they of themſelves thinke it fit to impart the ſame unto them. I have pregnant reaſons for this, which I need not here to mention. It will bee abſolutely moſt expedient, that immediatly after the firſt meeting (wherein the Stateſ-men ſhould be with them to enter them upon their work) they ſhould wholly leave them unto themſelves; except onelyonly to call upon them now and then from time to time to encourage them to proceed conſtantly without interruption.
2. For the worke it ſelf and the way to proceed therein.And thus much for the preparative ingagements, now I come to the work of the meeting to give advice concerning the matter, the manner, and the circumſtances thereof, to make it orderly within it ſelf, and without all prejudice effectuall towards others, which will bee if the right way of communicating their reſults be taken and followed.
In theſe things I ſhall bee brief, becauſe the particular determination of all things of this nature, doth belong properly to thoſe that are appointed to meet; yet becauſe generalls may give without all prejudice ſome overtures to advince their negotiation; I ſhall offer theſe following thoughts to their conſideration.
Firſt, then I conceive that all their meetings to treat ſhould begin and end with prayers, and that by turnes one of each ſide ſhould preſide and lead their actions, ſo that every time by courſe a new man ſhould have the chaire.
Secondly, he that doth preſide or lead the action ſhall gather the reſults and put them to paper; and after the Treatie they ſhall be regiſtred in the booke of their Acts, and at the end of every meeting ſubſcribed by all.
Thirdly, there ſhall bee two books kept, one containing the Diurnall or brief Narrative of the daily proceedings of each Meeting: another containing nothing elſe but the reſults of each treatie, or the advices which ſhall be agreed upon, to advance the accommodation of differences.
4 To keepe theſe two bookes there ſhall be a peculiar Trunk or Cheſt or Box, with two ſeverall lockes fixed to the meeting place, and every one of the one ſide ſhall have a key for the one locke, and every one of the other ſide a key for the other lock, ſo that none of either ſide alone ſhall bee able to open the Cheff, but any two of both ſides ſhall have power to doe it; and to make uſe of their Regiſters as they ſhall think good.
5 The times of their meetings ſhould bee conſtantly appointed once for all, and inviolably obſerved, becauſe they are wholly to bee ſet apart to attend the worke without interruption.
6 If at any time by reaſon of ſome invincible impediment, as of ſickneſſe or ſome other unavoidable accident, one of the number be abſent, the meeting ſhall not bee void; yet the Acts thereof ſhall not be Regiſtred, till he that was abſent hath ſeen them and approved of them.
7 Nothing ſhall bee carried by the major part of voices, what is not conſented unto by all ſhall not bee any Act.
8 The matter of the Treatie ſhall not bee concerning doctrinall truths, becauſe it is ſuppoſed that there is no materiall difference therein between the parties: but concerning practicall duties relating either to the conſtitution or to the government of the Churches, or to the exerciſe of Religious worſhip, in a private or publick way.
9 The manner of their Treaty ſhall not proceed by way of debate and diſpute to argue what is right or wrong, in reſpect of the particular practiſes of parties, but it ſhall proceed in the way of poſitive Declarations and Anſwers unto certaine Queſtions, which ſhall bee propoſed as caſes of conſcience, to be reſolved from the Word of God, and the undeniable principles of Chriſtianitie.
10. He then that ſitteth in the chaire ſhall aske of every one what matter he would have taken into conſideration; what ſhall be offered by every one ſhall be noted in a memoriall by it ſelf; then the queſtion ſhall be in what order the things offered ſhall be thought upon, and when that which is to be firſt in order ſhall be determined, a queſtion ſhall bee framed thereof, as a caſe of conſcience to be reſolved by the word; from which every one ſhall gather his Anſwer, and bring it in againſt the next meeting in writing, and when the writings are compared, that wherein they all doe agree, ſhall onelyonly be taken as a reſult of their Treatie; and that wherein they differ ſhall be left untouched, except ſome propoſall be made which doth take with all, for the reconcilement of the difference.
11 In bringing in their anſwers they ſhall avoid large diſcourſes, and ſet downe that which they ſhall deliver, upon the point to be reſolved, in ſhort Aphoriſmes and Propoſitions per theſim & Antitheſim: and to facilitate the matter, each ſide ſhould contract their ſeverall anſwers into one ſumme, containing that in which they all doe agree; that ſo at their meeting together, the compariſon may be made onelyonly between two writings, out of which the agreement is to be extracted, as a common reſult upon the Queſtion which was propoſed.
12 When the reſolutions of all profitable queſtions tending to an accommodation of our differences, ſhall be thus gathered without contradictory debates into cleer and diſtinct propoſitions, which ſhall be taken from Gods Word, to be offered as an advice unto the diſſenting parties towards an agreement; then they ſhall be put into ſome order and ranked under their proper heads of matters, to be communicated unto the reſt of each ſide.
13 The way of communicating matters I conceive may bee this:
3. For the communication of that which ſhall be concluded.Firſt, let the preliminarie determinations of the Treaty bee publiſhed by ſetting forth the Art and Inſtrument of the mutuall engagement of thoſe that are called to the Treatie, and let this be done immediatly after the Treaty is begun, to the end that the reſt of both ſides may know the end of the Treaty, and bee deſired to recommend the effect thereof to God in their publick and private Prayers.
Secondly, when the Treatie is at an end, let there bee a brief narrative publiſhed of the order and method of proceeding uſed in the Treatie, to let all ſee how equally and amiably matters have been carried.
Thirdly, when this is done towards all indifferently, then let the reſults of all the deliberations upon all the queſtions be printed, but not made common to all; onelyonly firſt to the Stateſ-men who ſet the Treaty afoot a certaine number of copies are to bee imparted, that they may diſtribute and ſend the ſame to the moſt peaceable and moderate ſpirits of each ſide, to engage them to declare how farre they give their aſſent thereunto, and when the chief ſhall have declared their ſenſe thereof, and it doth appeare that the advice is not rejected; the Houſes of Parliament may be moved to move the Aſſembly of Divines to declare their ſenſe and approbation of the ſame; which being done, the Houſes ſhould concurre with their authority not onelyonly to permit, but to recommend the practiſe thereof unto all.
Thus I have done for the preſent with theſe ſuggeſtions rather to ſatisfie your deſire, and diſcharge mine owne conſcience, then that I have any great hope they will bee laid to heart; yet who knoweth where this ſeed may fall, and what God may doe with it? I know aſſuredly that hee will doe good to Iſrael to theſe that are of a cleane heart: Pſal. 73.1. Matth. 5.9. Iam. 3.1….I know that the peace-makers are pronounced bleſſed and called the Sonnes of God, and that the fruit of righteouſneſſe is ſowen in peace of them that make peace. Now the God of Peace and Truth be with you alwayes. Amen.
From Sion Houſe Septemb. 12. 1647.