The Work of Peace Ecclesiastical, Part 4
Concerning the more effectuall means and manner of proceedings towards the preparatives of a more publick treatie.
I Will ſuppoſe here either that the foreſaid inſenſible way of working upon the Lutheran ſpirits will take none effect at all, except it be immediately backt with chief authoritie, or elſe although it may take ſome effect, yet that it is not a ſufficient preparation for this preſent exigencie of affairs, becauſe it is too ſlow, longſome, and imperceptible: Therefore the queſtion may be thus made, What? cannot the work be proſecuted otherwiſe? Cannot a friendly treatie be drawn on without all theſe preparatives? Is it not poſſible that either the differences may be fully compoſed, or elſe that unreaſonable pretext of ſtrife, whereby the Lutherans accuſe the reformed Churches of hereſie, be fully taken away? To anſwer this queſtion, I ſay Yea: The work can be more effectually proſecuted both wayes, that is to ſay, that not onelyonly the preparatives of a friendly treatie to compoſe the differences with more effectuall endeavours then theſe are can be brought to paſſe; but alſo that the rayling accuſation and ſtumbling block of hereſie, imputed unto the Reformed Churches, may invincibly be taken out of the way. And to make both theſe aſſertions to appear, I will briefly lay down the wayes whereby they may be brought to paſſe.
Concerning the more effectuall preparatives of a peaceable treaty, the way to bring the ſame irreſiſtibly to paſſe, muſt needs have two degrees, whereof the firſt muſt be grounded upon ſome former treaties in Germany and Sweden. And the ſecond may come from a new riſe, which now may be taken from the circumſtances of this ſeaſon. The proceedings which are to be grounded upon former negotiations, do preſuppoſe and prerequire ſome ſmall acquaintance with ſome of the chief Lutheran Divines: becauſe the firſt ground and riſe of all Theologicall and ſpirituall proceedings which will be effectuall muſt be love, becauſe nothing but charitie doth edifie. And to beget love, there muſt be an impartiall and familiar way of converſation undertaken to gain private acquaintance, by which the occaſion of humane jealouſies may be prevented, which are incident amongſt all men that without former acquaintance treat of important affairs one with another. Let us then ſuppoſe that this acquaintance is made, and ſuch a familiarity begotten as is requiſite to make a beginning of the work which I ſhould go about. Here then the proceeding to bring on the treaty muſt be thus, Firſt, a draught of my ſcope muſt be imparted to him with whom I am to deal, to deſire him to think upon it, and let me know his opinion concerning it, whether or no there be any thing amiſſe in it, and if it may fitly be imparted to others that are capable of ſuch thoughts. This being done, if the ſcope be not diſallowed, it muſt alſo be imparted unto ſome of the Magiſtrates of the place, that States-men alſo may be made acquainted with it; and if circumſtances require (either to further mainly the buſineſſe, or to prevent incident lets) a petition unto the Councel of State may go along with it, or ſoon after follow it, requiring two things: Firſt, That the conſideration thereof in generall terms may be recommended unto the Clergie: Secondly, That one or two may be nominated to whom the particular agitation of the buſineſſe may be referred. When ſuch a Reference is made, then the private treaties are begun, which muſt be proſecuted in writing by degrees and ſlowly; and that for many reaſons, amongſt which I will onelyonly name two: Firſt, That time may be gained to work good impreſſions in the hearts of honeſt men that have been miſ-informed againſt us: Secondly, That addreſſe may be made at all occaſions towards one or two of the chief Senatours, to give them notice of all the paſſages of the treatie, and know ſome part of their mind concerning it. If then this treatie with one or two Divines cometh to ſuch ripeneſſe, that they will deſire to acquaint their colleagues in a collegiall way, either to gain their publick conſent, or to ſhift handſomely the conſequence of the buſineſſe from themſelves to the multitude, then the reſt of the Clergie muſt be informed of the true circumſtances of all matters, either ſeverally every one in particular, or elſe collegially at their meetings. To which effect ſome particular writings (whereof the copies muſt alwayes be given to ſome of the Senatours) muſt be ordained. Now the matters whereof a treaty in this kind is to be proſecuted muſt be ſuch which are already conſented unto, and adviſed upon by others, whereof authenticall documents muſt be produced: and the end for which theſe matters are to be treated upon muſt be none other then to gain their aſſent and further advice thereunto. If then no reſolution fall at the collegiall meeting, but occaſion is taken to delay and ſhift off the buſineſſe for ſome pretence or other, they muſt not be urged with importunity, but left unto their own leaſure. And in the mean time, either a courſe may be taken to deal afreſh in the ſame way with others, or elſe if none be more to be dealt withall, then the Acts may be communicated unto every one that is deſirous to ſee the ſame; and chiefly inſinuated to men of note, as well ſuch as are zealots for the Lutheran cauſe, as to ſuch as are conſcionably and honeſtly affected towards peace and unitie: and towards theſe ſome further means either in private or in publick may be uſed, that they may give occaſion unto their Clergie to break off ſilence, and declare their reſolutions towards peaceable endeavours. And if either of theſe means take or take not, at laſt the Acts may be ſent to ſome chief Univerſities of both ſides, and ſubmitted unto their judgements. After all which, both the Acts and the judgements thereof may be publiſhed in print, with a Preface to remonſtrate unto the rulers of Chriſtian States, what the true cauſes and remedies of ſchiſmes are, and how by amiable and conſcionable treaties amongſt ſober and godly Divines all inconvenients of ſtrifes and endleſſe diſputes might be taken out of the way, with an exhortation and entreaty towards them, to chooſe out and authorize fit men to go with conſent and liking of their brethren about ſuch a work, for the generall good of Chriſtendome and particular of Proteſtant Churches. If then any Prince or State be ſtirred up to take this reſolution, and will give occaſion to others to enter with ſome of his Clergy upon theſe thoughts, the matter may be further prepared by certain degrees of publick meetings whereof it is not yet time to ſpeak. And this is the firſt way taken from the ground of former treaties.
The ſecond way of proceeding in this buſineſſe may take the riſe from the circumſtances of this preſent time, and then it will have a relation unto the publick dangers of Proteſtant Churches and States, and to the neceſsity of a brotherly league and confederation betwixt the ſame againſt their common enemies. Here then, all ſuch as have reall intention to frame ſuch a League to ſupport the Proteſtant cauſe, and to reſtore the houſe Palatine in Germany, I ſuppoſe will eaſily be perſwaded to further the ſpirituall part of this League, that is to ſay, to care for the ſoul of their conjunction as well as for the bodily part thereof. Here then there ſhould be a purpoſe of negotiating for a league with the German Princes and Lutheran States, and the Ambaſſadour that is to labour in it ſhould have one with him authorized and inſtructed by eminent authority to treat with the Lutheran Clergy about the work of Eccleſiaſticall Reconcilement, who might have ſome inſtructions to ſome ſuch effects as theſe may be; Firſt, to do nothing without foreknowledge and expreſſe conſent of the Ambaſſadour ſent to make the league: Secondly, to treat with none obligatorily, but with ſuch Divines as ſhall expreſſely be named to that effect by that Prince or State with whom the Ambaſſadour ſhould be in treaty for the other conjunction: Thirdly, to treat of matters onelyonly preparatorily by way of conſultation, with a reference to ſome other future treaties which in due time might be taken in hand: Fourthly, to treat onelyonly of means and wayes belonging to the ſcope of religious agreement in matters of difference, which have bred diſputes and publick ſcandalls; to which effect he ſhould be authorized to teſtifie a willingneſſe in the Church from whence he cometh, to advance unity amongſt all Chriſtians, and chiefly to try by what means in due time a more ſtrict and near Eccleſiaſticall agreement might be brought to paſſe amongſt Proteſtants: Fifthly, to avoid and decline all particular occaſions of diſpute and debatement about matters controverſall: Sixthly, to make ſuch propoſall of particular means and wayes of agreement as will be then found expedient to be mentioned by thoſe from whom he cometh, and will probably be entertained by thoſe to whom he is ſent. Such like inſtructions being given to one that is acquainted with the perſons, humours, and controverſies of Lutheran Divines, and by ſome experience can foreſee, prevent, and anſwer their ſcruples, jealouſies, doubts, ſhifts, and difficulties, no doubt a publick treaty might very eaſily be brought to paſſe to great good purpoſe about the work of Reconciliation. For if the minds of one or two Divines about every Prince ſhould in this manner be drawn and prepared really to affect, or at leaſt not to diſaffect, the purpoſe of a further treaty at ſome friendly meeting, the way of coming together might without great difficulty be ſo contrived that by little and little all matters might be compoſed and ſettled in unitie without all occaſion of ſtrife and diſpute. And the chief motive why a Theologicall treaty in this kind ought to be intended and urged as a thing moſt neceſſary amongſt Proteſtants, may be alledged by the Ambaſſadour of the Civill League to be this, That ſeeing in a faithfull confederation and brotherly league for mutuall defence betwixt two parties for each others lives, liberties, and rights, there ought not to be any known cauſe of doubt concerning the ſinceritie of mutuall love and upright intentions betwixt the confederates left untaken away, leſt the reall effect thereof be diſappointed: and ſeeing it is notoriouſly known that one of the greateſt cauſes by which mutuall love and ſincere intentions can be broken off, hath been exiſtent and is not yet truly taken away from the ſpirits of Lutheran Divines, who have eſteemed hitherto all Reformed Proteſtants no better then damnable hereticks, therefore to take away this cauſe of disjunction and of breach in true love, it will be neceſſary to permit chief Divines of both ſides to treat in a friendly manner, that they may receive ſatisfaction one from another in matters of doubt, and that they may take away the cauſes of miſtakes and future breaches, and confirm their love one towards another. And to this effect it might alſo be intimated, that, whiles ſuch intentions of brotherly reconcilement are in agitation, it would be fit a courſe ſhould be taken to forbid railing accuſations and odious imputations from the pulpit on both ſides, in hope that the grounds thereof will ſhortly be taken away to the full content of every one.
Hitherto the preparatives of a publick treaty have been ſpoken of, but in caſe no ſuch amiable treaties can be produced, then remaineth the laſt attempt which may be intended, that the pretext of ſchiſme whereby many many damnable errours are laid to the charge of the Reformed Churches can be taken away, and the Lutheran Divines made to take notice that all Reformed Proteſtants are wronged by ſuch imputations. To do this, as formerly, ſo now acquaintance muſt be made with the ring-leaders of that ſide, which chiefly uphold the diviſion; and when the matters of duty belonging to mutuall edification are without prejudice propoſed, a queſtion muſt be made concerning the cauſes which hinder the work of Reconcilement, to know in particular what they are, what may be thought a ſufficient and requiſite means to take thē out of the way. To which queſtion a ſhort and friendly anſwer from him with whom the treaty is begun muſt be procured in writing, wherein as well the Catalogue of thoſe things which are laid to the charge of the Reformed Churches, as alſo the deſcription of that which ought to be done to cauſe theſe imputations ceaſe, ſhould be ſet down. This anſwer may be procured either immediately by him that proſecuteth the work of Eccleſiaſticall Reconcilement, or elſe by the mediation or intervention of others who will be able and willing to procure it. For it may be gotten either in a publick or in a private way, as well by ſome Lutheran as Reformed men of note; and perhaps it will not be amiſſe that the Ambaſſadour for the League ſhould move the Princes, who may be brought into the Confederation, to command their Divines to ſet down in ſhort terms without all partiality and rayling affection the true exceptions which they make againſt the publick Confeſſion of the Reformed Churches, that a courſe might be thought upon how to give them ſatisfaction in all matters that are colourably propoſed to maintain their diviſion. Now when theſe exceptions are ſpecified by three or foure of the chief Leaders of that party, the whole Theologicall difficulty of the buſineſſe will appear; which being reduced to a few heads, a full reſolution thereof might authentically be produced from all quarters where the Reformed Religion hath a form and being in the State, that all doubts from whence the imputations of grievous errours do ariſe may be ſatisfactorily cleared. And in the mean time while this is a doing, the Lutheran Divines might be put to a peculiar task; namely, to reſolve certain Caſes of Conſcience, which may direct their thoughts towards better ſubjects then hitherto many of them have been uſed to think upon. By which means their underſtandings will happily get occaſion to cool their ſpirits, ſomewhat too hot about needleſſe diſputes, when they ſhall be led fairly without prejudice to the conſideration of ſome few infallible principles, from which the determination of truths fundamentall, and matters neceſſary to be known and practiced unto ſalvation, may be deducted without great difficultie, and conſequently all ſchiſmaticall differences compoſed. Then afterward, when the declarations of the Reformed Churches tending to clear themſelves from damnable errours and hereſie are brought unto perfection, they muſt be offered unto the ſame Lutheran Divines that did give up their exceptions againſt the ſaid Churches, with a demand that if any thing neceſſary for ſalvation be yet doubtfull, or not ſufficiently explained in theſe declarations, that they would be pleaſed to make it known, that a further expoſition of their mind may be procured in things ſtill doubtfull. If then any further doubts be alledged, and new exceptions made againſt any poſitions contained in the foreſaid declarations, two things may be done; Firſt, the poſitions may be further explained to give them ſatisfaction unto rational doubts for clearing of the truth: Secondly, the matter it ſelf whereof the doubt is made may be confidered, whether or no it be of that importance that men muſt needs agree about it; and in caſe they cannot agree, whether or no they ought for ſuch a difference of opinion to break off all reſpect of Chriſtian communion and brotherly affections one towards another. Here then the buſineſſe of fundamentall and not fundamentall truths will come in agitation, which will be the onelyonly means to reſolve finally all matters of ſtrife. And therefore whiles ſome are a work to clear the Reformed Churches from ſuch imputation whereof they are injuriouſly charged, ſome others muſt take the task of thinking upon truths and duties which are unto ſalvation fundamentall or not fundamentall. And thus the Lutheran pretext of ſchiſme, whereby damnable hereſie is laid to the charge of Reformed Proteſtants, may be fully and invincibly taken out of the way, if means be not wanting to uphold an Agent to ſtirre in theſe matters, and if no other difficulties ſeeming to be inſuperable be left in the way, of which now we are to ſpeak in the laſt place of all.