The Work of Peace Ecclesiastical, Part 5
Concerning the difficulties incident unto this work, how they may be overcome.
THe difficulties which may befall to theſe proceedings are ſo many, and ſometimes ſo great, that it is neither well poſsible to relate them all in particular, nor good wiſdome to ſet them forth in all their worſt circumſtances: Therefore I will contract them to a few heads, and ſhew the fundamentall wayes by which they may be overcome. The heads of all difficulties may be reduced to three kinds: for ſome have relation to the perſon that is to go about the work, ſome relate thoſe with whom he is to deal, and ſome regard the matter and manner of the work it ſelf which is to be proſecuted. The difficulties which fall out in regard of him that is to go about the work are theſe, Firſt, ſeeing the work ſeemeth to be a new buſineſſe as taken in hand by a way not formerly traced; therefore he that undertaketh it muſt expect to be differently ſpoken and thought of amongſt men: Then alſo ſeeing the work in it ſelf is both exceeding great and difficult, it followeth, that if a man purpoſed to do good in it, he muſt needs dedicate himſelf wholly to it, and leave the care of all other things for it, which is no ſmall task: Thirdly, he ought to ſee a poſſibility of the effect, or elſe he muſt deſpair and never undertake it. Now to ſee a poſſibility of this effect, he muſt have a ſight of ſome ſufficiency of means to reach it: and that ſufficiency muſt either be in himſelf or in others. Now what if he dare not find in himſelf any ſuch ſufficiency? for who is ſo preſumptuous as to ſay more then the Apoſtle durſt of himſelf, And who is ſufficient for theſe things? But if no man dare think of himſelf that he is ſufficiently fitted to go about a work of ſo great conſequence, what willingneſſe can he have to undertake it? If no willingneſſe to undertake it, what inward calling can he have to go about it? If no calling to go about it, how is it warrantable for him to follow it, and to leave all other callings for it? This I confeſſe is a hard knot, but yet it is made much harder when other circumſtances come to it, as thus, What if he find as little ſufficiency in others towards this effect as in himſelf? what if he find leaſt willingneſſe in moſt of them? Nay, what if he find in thoſe that are eſteemed moſt ſufficient very little apparent and flow concurrence to help in it? This is yet harder, but if above all this according to all humane appearance he cannot but rationally conjecture that he muſt loſe his labour and be eſteemed a fool for his pains; what if he findeth after ſome triall of the work when he profiteth little, that he is like to be deſerted of ſuch as were ready formerly to help him? what if he muſt needs (as being indifferent and free from ſiding with any party) make himſelf to all parties an object of their jealouſies, and of ſtrange ſurmiſes to moſt men, and conſequently become liable to obloquies, cenſures, injuries, hatred, and malice, &c. without having any friend to ſtand up for him? and above all this, what if he is like to have no outward means to ſubſiſt by any more or favourable Patrones to bear him out in his innocent and harmleſſe endeavours? what, I ſay, if all theſe things ſhould concurre together, as now in this caſe they ſeem in ſome ſort to grow unto this height, and in all humane appearance will fall hereafter more heavily upon theſe proceedings? Chiefly, if the Agent thereof continueth thus to walk as it were in a cloud, and to follow his own indifferent and undependent wayes, to proſecure theſe intentions further to a full period; I ſay again, what if all theſe difficulties come at once upon him, what muſt he do? ſhould he not give over? what warrant hath he to proceed or hope to conquer theſe difficulties? Here I confeſſe that when I confider my preſent eſtate, I have ſcarce nothing to ſupport my ſpirit but a clear teſtimony of my conſcience, which beareth witneſſe unto me that I am come to this work neither through preſumption of any ſufficiency in my ſelf, as if I could effect ſuch a work, nor for any ſingularity and new-fangled fancies, nor for any worldly ends, private reſpects or hopes towards men, but merely by a ſimple honeſt meaning to make once a triall what good might be done by this way of unpartiall ſolicitation for councels of Peace, in this buſineſſe which is every way ſo lawfull in it ſelf, ſo laudable before God, and ſo requiſite in theſe times for the advancement of the Goſpel. Neither did I want a ſufficient, expreſſe, lawfull and particular calling to undertake that which at firſt I did undertake; neither do I yet want a calling and warrant to go about that which now I aim at, but I find rather that my calling, being at firſt lawfull, hath ſince continually increaſed upon me till now it is come to this height, that although I find my ſelf invironed with many ſtraits, and by reaſon of the generality of my way like to be deſerted of every body, yet I cannot poſſibly without wounding extremely my conſcience, in breaking a moſt ſolemn vow made with due preparation religiouſly unto Almighty God, go back from this intention. Thus then it is with me, I am inwardly without fear, and though outwardly I ſee no help nor likelihood of great aſſiſtance from men, but rather on all ſides difficulties & want of all comfort, yet I cannot be without hope of a good iſſue, ſo that I may really ſay in this caſe (without compariſon nevertheleſſe to him that ſaid it once before me) O Lord, thou haſt deceived me, & I am deceived: Jerem. 20. 7, 8, 9.thou art ſtronger then I, and thou haſt prevailed: I am in deriſion daily, every one mocketh me. For ſince I ſpake, I cryed out of wrong, and proclaimed deſolation. Therefore the word of the Lord was made a reproch unto me, and I am in deriſion dayly. Then I ſaid, I will not make mention of him, nor ſpeak any more in his name. But his word was in mine heart as a burning fire ſhut up in my bones, and I was weary with forbearing, and I could not ſtay. For I heard the rayling of many, and fear on every ſide. For thus indeed it is with me; I can perceive nothing in the ſpirits of moſt men, but railings, diſcontents, clamours and fears. To remedy theſe evils in a ſpirituall way within the compaſſe of mine own calling amongſt Eccleſiaſticall perſons, I am inſenſibly drawn on ſo farre, and ſo deeply engaged in this work, that I cannot now go backward any more. But whatſoever may become of me or befall unto me, I am once for all reſolved to undergo it. Therefore I find an eaſie remedy to all theſe difficulties, which is this, That ſeeing I am called lawfully to this negotiation, and that I truſt not to my ſelf, but unto God who is able to do with me above all that I can think or hope; therefore I am reſolved to live no more in this work unto my ſelf, but unto him that hath ſet me upon it, and whom I onelyonly reſpect in it. And if I can but keep and follow this reſolution, I know that for truſting to him and labouring to do good to all, as yet never man was, ſo I ſhall never be aſhamed. The difficulties incident in regard of thoſe with whom the work muſt be proſecuted ariſe from their multitude, and from their different and ſtrange diſpoſitions: Firſt then, it is a difficult thing to deal both with Churches and Statesmen in one and the ſame work, and yet more difficult to deal with many of both ſorts in ſo many Churches and States as this buſineſſe may concern. I anſwer, True, it is difficult to do this, yet not impoſſible; for by diligence, by conſtancie, by good addreſſe and unpartiall dealing with choice and leading men of every ſort and in every Church, this difficulty may be overcome: For it is not convenient that all ſhould be promiſcuouſly dealt withall and in particular, but two or three in every Church being pickt out will be ſufficient at firſt, till matters grow ripe, and then to compendiate the work, occaſions of publick meetings may be taken hold of, to acquaint the multitude with generalities fit for their knowledge; from which afterward references muſt be obtained to ſome few again, that in weighty matters neceſſary particulars may be diſtinctly ſcanned, which in a great multitude cannot be done at all, or not without great confuſion. The ſecond difficulty is, That many men will have many minds, many particular opinions many different aims and prejudices, ſo that it will hardly be poſſible to fit any one courſe or purpoſe, any one counſel that will pleaſe them all; and therefore it will be either labour loſt, or elſe an occaſion of more ſtrife and diviſion, to put them all upon one ſubject of meditation. To this I anſwer, That it is true; if they ſhould all at once be put upon the buſineſſe without due preparation, theſe effects would needs follow, but now they are dealt withall ſeverally and in ſome good order. Alſo fit preparations are to be uſed towards every one, for if nothing be offenſively objected, indiſcreetly preſcribed & urged upon any of them, but onelyonly occaſion given to every one by way of fit inſinuations of undeniable principles to do his duty, and in diſcharging his conſcience to give ſome good counſel towards the ſcope of peace anſwerably and proportionally unto the foreconceived principles, then there can no ſuch inconvenience ariſe; but rather from many different opinions, when all are tending to one ſcope, and riſing from the ſame generall grounds, the common courſe unto which all do agree, or the ſafeſt way which will diſpleaſe none may be gathered and afterward propoſed to be ratified by common conſent. The third difficulty is, that ſeeing not onelyonly the Lutheran and Reformed Churches differ one from another, but alſo in each of thoſe again are found many ſubdiviſions and factions, which are almoſt at as great ods one with another about their private differences as all of them are about the generall matters, it is a great doubt if it be poſſible either to bring men that cannot agree amongſt themſelves to agree with others, or to bring them before they are agreed amongſt themſelves to reſolve upon a common courſe to deal with others for any agreement. For this difficulty there is no other remedy but that every ſide muſt be dealt withall apart and without partiality, and ſuch propoſitions muſt be made, which retrench no further upon their private debates, then to inſinuate and to involve ſome infallible grounds, whereby the true cauſes as well of thoſe particular differences as of all other controverſies may be taken out of the way. For the ſame propertie and nature of ſtrife being in the particular which is in the generall diviſion of mens minds, it is manifeſt that whatſoever is fit to remedy the one, will do good alſo unto the other. The fourth objection is, But ſtill every party will look to his own private intereſt and ſWay all adviſes to his own ends, for every one will be loth to loſe any grounds by theſe treaties: from whence it will come to paſſe that while the treatie ſtandeth in generalities, all will be liable to jealouſies, diffidencies and ſuſpicions; and when particulars come to be ſcanned, the controverſies will be renewed as hot as ever, and more inconvenients ariſe perhaps then before. To remedie this evil a poſitive way of proceeding, (that is, ſuch a way by which every one ſhall declare poſitively his own meaning and not meddle with the meanings of others) muſt be agreed upon and ſo fitted to the work, that by it the negotiatours may be able to prevent all particular diſputes, and clear intricate and doubtfull matters, by the means of generall and undoubted axiomes of truth, which may be laid and admitted before ever the ſeverall treaties come to be ſcanned. Then alſo a particular rule and limitation of the treaty, as well in reſpect of the extent thereof, as in reſpect of the outward manner of going about it, could be ſet down, ſo that none ſhould be able to except againſt it. By which means the cauſes of jealouſies in the generall, and the danger of hot ſtrife in the particular treaties might be taken out of the way. Laſtly, if all parties be brought to think upon fundamentall truths and duties, that is to ſay, to ſhew not ſo much what is in this or that point truth and errour, as to ſhew from the generall undoubted ground what is a truth neceſſary to be known by every body unto ſalvation, and what is a damnable errour, then there will be none occaſion either of jealouſies in the generall treaties, or of ſtrife in the particular poſitions, becauſe it will be granted before-hand that no truth or errour ſhould give occaſion of diviſion and earneſtneſſe in debate, but ſuch as are within the compaſſe of matters neceſſary to be known unto ſalvation.
Other difficulties might be alledged in this kind, but it is not expedient to inſiſt too much upon ſuch matters: therefore I will come to the laſt ſort of lets which do ariſe from the work it ſelf in reſpect of the matter and manner of proceeding in it. If we look unto the matter it is very weighty and of marvellous great conſequence, for it doth concern the eſtate of religion, the truth of God, and the ſouls of men, for the directions of their underſtandings and ſettling of their wills in matters of conſcience, whereof every man is bound to have a ſpeciall care: therefore it is naturall to all men not to endure any ſudden reformation or change therein, becauſe tacitly he is thereby reproved and convicted as if hitherto he had not been in the right way of ſalvation, which is a great trouble unto the ſpirits of men that are zealous for means of eternall life, and a matter that cannot be digeſted by any but ſuch as have no true ſenſe of religion. From hence then it followeth, that it will be a matter of extreme difficultie to meddle in this buſineſſe, becauſe it toucheth the very apple of a mans ſpiritual eie, wherein the leaſt diſturbance of the world is not onelyonly perceptible but alſo intolerable; becauſe it doth endanger him to loſe his whole ſight, that is to ſay, to loſe all ſenſe & certaintie of religion, and all care of conſcience if he be once unſettled and troubled in the profeſſion of that which he hath hitherto maintained. To remedy this inconvenience and all the dangerous conſequences following thereupon, prevention muſt be uſed towards the underſtandings and wills of men that are weak, and make them ſenſible of the true ſcope which is intended, and of the means to be uſed in this work. The ſcope then to be really intended and whereof others are to be made ſenſible muſt not be to condemn, to ſtagger, or to overthrow any; but rather directly to ſtrengthen, to confirm, and to build up all the truths known and once received, that by the increaſe of light in theoreticall and practicall truths which are of chief moment the falſe zeal and giddineſſe of mens minds about private opinions about doubtfull and diſputable matters (which commonly are of no great conſequence unto ſalvation, but rather proceed from curioſity and ſelf-conceited imaginations) may fall of themſelves unto the ground; which will fall out when once invincibly truths will ſway the conſciences and wills of men to look more after matters of preſent edification in the knowledge and duties of godlineſſe and mutuall love, then after high and ſublime myſteries, whereby men are not onelyonly involved into a labyrinth of doubts and ſcruples which breed improfitable Queſtions, but alſo withdrawn in their underſtandings from the onelyonly true, comfortable, and laudable object of meditation.
Thus then if the real purpoſe of the work be to lead the minds of men unto ſuch objects of knowledge, whereby infallibly comforts may ariſe unto their ſouls, and if means fit to effect this be made uſe of, it is evident that all the difficulties and fears of other things will be ſwallowed up and drowned in the life of godly affections, which will enlighten and ſettle the ſoul in the way of peace and righteouſneſſe towards God and man. By which means without all occaſions of diſpute, without all danger of apparent change, and without all occaſions of outward condemnations and fear of inward troubles perplexities to the conſcience, men will be enabled and addicted to judge themſelves, and ſo by little & little to rectifie their own wayes from all circumſtances of ſcandall, and from evil inclinations, which through diſorderly affections and untoward actions have bred all theſe diviſions. Now the means by which this purpoſe may be brought to paſſe, as well towards the underſtandings as towards the wills of conſcionable men, whether they be learned or unlearned Statesmen or Divines of this or that ſide, are no wayes difficult, but eaſie to be ſet a work, if the matter it ſelf, and the ſpirituall way of proceeding therein, neceſſary to work upon the ſpirits of men, be not either ſtopped for want of correſpondencie and a few conſtant Agents, or outwardly diſcountenanced by Authoritie in reſpect of worldly jealouſies, or deſerted for want of neceſſary ſupport and maintenance towards the work, and towards an Agent or two to ſubſiſt in going about it. For it can eaſily be demonſtrated how all manner of difficulties ariſing from the matter and ſubject of the work, whether they concern the underſtanding or the wils and affections of men, may be either prevented or taken away in due time by ſpirituall means and proceedings anſwerable to the main grounds of Chriſtianity and conſcience, of which now we cannot ſpeak at large. The laſt and greateſt difficulty will be found in the manner of treating and ratifying that which may be concluded and agreed upon. Here then two things are wholly neceſſary: Firſt, The way of giving ſatisfaction to mens conſciences muſt be found out and made uſe of: Secondly, The reſpect which is due unto publick authority muſt not be neglected. Theſe things are wholly neceſſary, but how to apply them fitly to the circumſtances of the work, is a matter of no ſmall difficulty; becauſe in the firſt, the method of School-Divinity on the one ſide, and the ſpirit of private interpretation on the other ſide, hath ſpoiled the wayes of true knowledge. And in the ſecond, publick authority may be in certain matters and caſes regarded otherwiſe then it ought to be, ſo that the work every way will be marred if the true midſt of all theſe extremes be not obſerved. For both high and low, learned and unlearned may be all at once offended, if the demonſtrative rules both of truth and righteouſneſſe be not ſo exactly applyed unto the proceedings of the work, that every one may find therein his own due, and receive ſatisfaction. Now to do this, before ever the treatie be ſet upon, the ſpirits of men muſt be tryed afarre off and diſcovered in theſe things: Firſt, What principles and wayes of knowledge they have taken up: Secondly, How farre they are prepoſſeſſed, ſettled and exerciſed therein: Thirdly, How flexible their nature and large their capacitie is to apprehend things more univerſall: Fourthly, How farre they regard or regard not the authoritie of Superiours in matters of Religion. When theſe things are diſcovered, the manner of dealing with them according to their own principles, the meaſure of their capacitie, and the reſpect which they carry unto publick authoritie muſt be thought upon and made uſe of, to fit their minds and affections unto the ſcope of theſe treaties, that firſt their minds by inſenſible degrees of unfallible truths, no wayes repugnant to their received principles (though ſomewhat perhaps different from the ſame) may be perfected, and advanced to a way of knowledge more univerſall and conſequently more peaceable then that is wherein they have been formerly excerciſed, and ſecondly, that their affections from the grounds of neceſſary reſpects due to ſuch as are in place of lawfull authoritie may conſcionably be raiſed up to yield willingly obedience unto ſuch conſtitutions as may fall out to be requiſite about the work. When theſe preparatives are wrought upon their underſtandings and wills, it will eaſily appear what manner of treaties muſt be undertaken to ſatisfie the minds of men in reſpect of doubts concerning faith, and how for matters of practice the reſpect of publick authoritie, and in what things it may eaſily be made uſe of towards them. For it is manifeſt by the experience of all ages, that many things (though never ſo lawfull and rationall) cannot be caried by mere authority, chiefly among men that think themſelves not unable to judge, and obliged to know the grounds of ſuch things as do retrench upon Religion, and ſeem to bind their conſcience. Therefore a great deal of circumſpection and tenderneſſe muſt be uſed both wayes, I mean as well to prevent the troubling of mens conſciences that are conſcionable, as to expoſe authoritie to be cenſured in mens ſecret thoughts. For if either the conſciences of men be troubled, for want of ſufficient light, in that which they are bound by reaſon of authoritie to give way unto; or elſe if the reſpect which is due unto authoritie, in ſuch things which it ought to advance and proſecute, decay in the hearts of men; becauſe weak conſciences receive no ſatisfaction in matters whereat they ſtagger as proceeding from mere authoritie, then the foundation both of State and Religion are ſhaken. For the foundation of Religion in the ſouls of men is nothing elſe but the reſpect which men have unto their conſciences under Chriſts ordinances: and the foundation of State in the hearts of men is nothing elſe but the reſpect which inferiours bear unto their ſuperiours unto a lawfull government. And to avoid the ſhaking of either of theſe reſpects, in managing of weighty buſineſſes all diligence and prudence muſt be uſed in every particular degree and action of their proceedings, that every one may have ſufficient light and ſatisfaction concerning the nature and properties of the ſame. So then, to proceed in matters of truth to reconcile the underſtandings of men, it is apparent that neither School-Divinity nor the private ſpirit of any particular man will ſatisfie all men, and give ſufficient light to know the way of truth, becauſe as ſcholaſticall methods are onelyonly fit for ſcholars of that kind, and not for men of other reading and capacity, ſo alſo the ſpirit of one interpreter of Scriptures can be no rule to another, who hath as much right to rely upon his own conception as the former doth upon his: therefore a more univerſall way then either of theſe to declare truths and clear doubts muſt be made uſe of, againſt which no man ſhall be able to make any exception. And to this effect, (I mean leſt any exception be made againſt it) before the way be made uſe of and applyed unto the work, it muſt be propoſed, examined, allowed, and received by all thoſe that are to treat or to be treated withall in this ſubject, that no body may have occaſion, for want of light fitted to his capacity, to ſtagger at the proceedings, or fear and doubt at the truth of ſuch determinations as may be ſettled to reconcile mens judgements in points of religion. Now of this way whereby intellectuall doubts may be cleared I am not at this time to ſpeak at large, becauſe my purpoſe is onelyonly now to intimate in generall terms that no difficulties can be incident unto the work, which may not be overcome by a convenient remedy, if it pleaſe God to ſuffer us to proceed. Seeing then a complete way of advancing ſpirituall knowledge can be intended without danger ariſing from School-divinity, and private ſpirituall interpretations, care muſt alſo be taken on the other ſide not to neglect the reſpect which is due unto authority in all theſe proceedings, and yet not to make any ſuch uſe of it as may endanger it to be cenſured by any. It is not my purpoſe to ſpeak of the power of ſuperiours in this work, and of the things belonging unto their charge; I will not preſume to meddle with ſuch high matters, but I mind onelyonly thoſe reſpects which ought to be caried to all Superiours whereſoever this work may be agitated, and which muſt be conſerved in the minds of all them with whom it is to be agitated, to the end that publick authority, which is the chief inſtrument of all univerſall affairs, and the image of Gods power eminently apparent in this world, may not be without uſe in ſuch things for which it hath been communicated unto mankind. I conceive then that all authority and ſuperiority is appointed by God, and that by it all affairs ſhould be directed unto the publick good of a Communaltie: Superiours then are directours of all affairs that concern a ſociety or a publick State: They are like eyes which addreſſe not onelyonly the whole body of a man unto the way wherein he doth walk, but alſo his members every one each to his ſeverall object for the well-being of the whole: from hence then it muſt be inferred, that as the eye ought to ſee all things and diſcern the ſame, ſo nothing may be concealed from the knowledge of Superiours in this buſineſſe, that when they are informed thereof, either permiſſion or commiſſion may be had from them to proceed in it as occaſion ſhall require. Now as a man hath two eyes in his outward body, a right one and a left one; ſo he hath two directing faculties in his ſoul, to rule his life outwardly towards men, and inwardly towards God, which are Reaſon and Conſcience: Conſcience is the right eye of a mans ſoul, and Reaſon is the left. To theſe two are anſwerable two ſorts of directours in publick affairs which concern the ſociety of men: For ſeeing men are joyned both by ſpirituall and worldly bonds of ſociety for the well-being both of their ſouls and bodies, God hath appointed eyes and directours over them in both theſe Common-wealths to ſerve the publick good thereof: The civil Magiſtrate doth ſerve the Common-wealth by the eye of Reaſon, and the directours of Eccleſiaſticall affairs by the eye of Conſcience. Therfore in all outward, publick and viſible circumſtances of this work, the ſame reſpect muſt be had and deferred by thoſe that agitate in it unto the Rulers of the civill State, which wiſe men in their outward bodily actions uſe to yield unto their own naturall ſenſes and reaſon: And in like manner as a religious man doth reflect upon his conſcience in all the circumſtances of his ſpirituall performances, even ſo in this buſineſſe the Leaders of Eccleſiaſticall affairs muſt be regarded in all ſpirituall means whereby it is to be advanced. Theſe then are Rules by which the reſpects due unto Superiours in this work may be obſerved; each Superiour muſt have his due in a joint and ſeverall reſpect. For as reaſon and conſcience, as the right and left eye of a man, concurre together in the apprehenſion and conſideration of matters, becauſe all that which is reaſonable is anſwerable to conſcience, and again all that which is conſcionable cannot be but reaſonable; even ſo the civill and Eccleſiaſticall Directours muſt both at once concurre and be regarded in the work, yet every one muſt be taken notice of according to his own ſphere, in his own way, according to his own principles, objects and ends for which this matter ſhould be intended. Thus then this difficulty alſo may be overcome, and by it alſo the impediments of the work: for if the Directours of the buſineſſe be once truely gained, it is likely that their wiſdome and authoritie will cary all clear before them. And the means to gain them is chiefly a care to bear them all due reſpect: For it is hopefully to be ſuppoſed that God will move them to take ſo laudable a work to heart, if things be duly prepared to their hands, and none of them that is able to give aſſiſtance in it be neglected.
FINIS.
End of the text · John Dury, The Work of Peace Ecclesiastical (1641)