A Case of Conscience CONCERNING Ministers medling with State Matters in or out of their SERMONS resolved more satisfactorily then heretofore.

WHEREIN Amongst other Particulars, these matters are insisted upon, and cleared.

  • 1 How all Controversies and Debates among Christians ought to be handled Regularly, and Conscionably to edification by those that meddle therewith.
  • 2 What the proper employments are of Christian Magistrates, and Gospel-Ministers, as their works are distinct, and should be concurrent for the publick good at all times.
  • 3 What the way of Christianity is, whereby at this time our present Distra­ctions, and publick Breaches may be healed: if Magistrates and Mini­sters neglect not the main duties of their respective callings.

Where a ground is layed to satisfie the scruple of the De­murrer, and of the Grand Case of Conscience.

Written by JOHN DVRY, Minister of the Gospel, to give a Friend satisfaction: And published at the desire of many.

Octob. 3. Imprimatur, Joseph Caryl.

LONDON: Printed by Francis Neile for Richard Woden [...]the at the Signe of the Star under Peters Church in Cornhill. 1650.

A Case of CONSCIENCE Concerning Ministers medling with State Matters in or out of their Ser­mons resolved more satisfactorily then heretofore.

Honoured Sir:

WHen I wrote to my Friend about in­termedling with State Matters in the Pulpit, I intended onely in a plain and familiar way, to satisfie his de­sire: therefore as in a subject clear to my thoughts, I did not much fore­cast the Matter and Method; but fe­stinante calamo and carelesly; I did al­ledge, both to justifie mine own pra­ctise, and to answer that which is objected against it; those truths, which I thought he would most readily entertain. But seeing you have told me your observation, that some do not acquiesce in those plain conceptions, but intend to wade deeper in that Subject then I seem to have done; and that from such, I must expect to be contradicted, and should do well to prepare for a Controversie. Seeing (I say) this intimation hath been given me, both from your self at first; [Page 2] and since also from others: I think it not amisse to reflect a little deeper upon this matter; that if needs there must be a Controversie, it may not be a wilde one (as now adayes many are) but regulated unto edification.

The occasion of this Dis­course.

For mine own part, I have made it my work hitherto, to compose Controversies amongst those of my Profession, so far as God hath given me addresse thereunto: therefore I have not provoked any to strife; nor have I entertained any provocation given me, as others are wont to do: but my way hath been to follow Peace. Yet I am not afraid of any Controversie; for how else should I be able to deal with Controverters? therefore if I shall be drawn forth, and set upon in a contentious way, for speaking my conscience, when I have given no particular offence unto any, but plead onely for the justifying of mine own practise; I hope I shall neither want resolution to stand up for righteousnesse; nor that in such a case, the strength which God hath given me to maintain a truth for his glory, will fail me. And as for that which (I am told) is given out by some concerning me, that I had a private end to gain to my self preferment, by writing that Discourse, in seeking thereby to favour a de­signe of the State. I can call to witnesse upon my soul him, who shall one day reveal the secrets of all hearts, and the hidden things of darknes; that when I wrote at my friends intreatie upon that subject, I had no worldly ayme for my self: but my whole designe was onely his spirituall edifica­tion, and the building up of those, to whom by him the Dis­course might be imparted: nor do I know, that ever I was told by any, but by your self, and that after the Discourse was published, and since by one or two more, that there was any designe in the State, to make an Act to regulate that matter; so far was I from favouring such a designe, that I was utterly ignorant thereof; But it is naturall to men to judge of others, by that which they use to do themselves. Therefore it is with me a very small thing, that I should be judged of men set in such a way; nor shall I for this set my self to grieve any of them, or give them occasion of discon­tent: but I shall take from hence rather an opportunity to [Page 3] prevent a needlesse debate, if any should seek it, about this businesse: and if a needfull one ought not to be avoided, I shall endevour that it may be so ordered, as not to increase any breaches, confusions and animosities amongst us; but rather heal, redresse, and allay the same.

If then any shall think himself or his cause much con­cerned in that which I have said, and shall in the trouble of his minde, passionately fall either upon me, or upon my handling of that subject: I shall not at all perhaps take no­tice of him; or if I do, it shall onely be with meeknesse to right the wrongful constructions, which haply will be made of my words and actions.

But if any shall with a sober minde seriously take into consideration the matter it self, whereof I have declared my judgement; and shall endevour to shew me some error in my way; I shall heartily thank him, and fairly meeting him be very willing to conferre in a brotherly manner about that which shall be found doubtfull between us; that the truth, which is usefull to edification in this matter, may be found out.

The scope of the Discourse.

And to this effect (because I am glad of any opportunity, to meet as in the presence of Christ, with the spirit of strife and bitternesse, to cast it out from amongst Christians; and conjure it by the counsels of Peace and Truth, which he hath taught his disciples) I shall offer some Rules to be consider­ed by him, that will as a professor of Christianity enter into any debate, that not onely superfluous and needlesse mat­ters of debate (whereunto Satan lyeth in wait to draw us) may be prevented: but also that the things which shall be found forth the disquirie, may without confusion (where­unto our nature is bent) be discussed understandingly; and in an orderly way for edification. For I will neither be obli­ged to spend my time upon trifles, and venting of private passions (as some delight to do) nor will I in a serious mat­ter, suffer my thoughts either to walk at random by trust­ing to my self, or to be led up and down in a disorderly manner, after the humor of any man whatsoever: and this course I take both with mine own spirit, and for others sake, [Page 4] cautiously; that within my self, I may discover the snares and plots of Satan against me, which my corruptions might close withall: and that if others will take upon them to meddle with matters of duty towards God and Men, either under a Religious or Civill respect; and presuming to play the masters (as now almost all do) will not enter into the lists of Conscience and Reason to walk by a Rule therein; they may be discovered to be Hypocrites and Fools, and consequently unworthy of the conscionable and rationall entertainment, which is due unto the ingenuous professors of Christianity and Morality.

The subject of the Discourse.

Give me leave then to acquaint you, or rather him (who­soever he is, it maketh no matter to me; God accepteth no mans person) who is preparing to take up the bucklers in this Cause, with the way wherein I purpose, God willing, to meet him: that he may fit himself, either to go along with me in it, or to shew me a more direct path to walk in Love and Truth, wherein I shall promise to follow him; because the Prophet saith, that two cannot walk together except they be Amos 3. 3. agreed. Give me then leave (I say) to acquaint him, that to prevent needlesse controversies, and vain jangling, and to finde out Peace and Truth in a just debate, my way shall be determined, and circumscribed by two sorts of Rules; which if he cannot except against and rectifie, he will be obliged to observe.

The parts thereof.

By the first sort of Rules, I prepare and order my thoughts before I suffer them to enter upon a Debate: By the second, I direct them in a right way of proceeding after they are en­tred thereupon.

The Preparative Rules towards a Debate are mainly foure: whereof,

The first is concerning the Subject, whereof the Debate is to be undertaken.

The second is concerning the end, for which it is to be prosecuted.

The third concerning the point of difference, wherein the doubt doth lye.

And the fourth is concerning the way of handling the [Page 5] point of doubt to finde a decision thereof.

Of these I shall briefly shew you what I conceive my self obliged to observe.

What to be considered concerning the subject of a Debate.

First, concerning the subject, whereof a Debate is offered, the main thing which I look upon therein is, the naturall worth of the matter, with the effects and accidentall conse­quences of the handling thereof: that I may know whether it be operae-pretium, and that it deserves to be handled yea or no. And that I may make a true estimate hereof, I use to consider chiefly three things. 1. The nature and kinde of things whereunto the subject doth, or doth not belong. 2. The recommendation which it hath, or hath not from God unto my conscience. 3. The ordinary or extraordinarie in­fluence, which the right or wrong handling thereof may have upon the spirits of men, to affect them to good or evill with powerfull motions.

If then I find, that the subject in its nature and kind doth not belong to the sphere of my profession; that it hath no recommendation from Gods Word, either in generall or particularly, and in expresse terms to be layed to heart: and that it hath no powerfull influence, either upon mine own spirit, or upon the spirits of others, to affect the same one way or other, I use not to meddle with it, for I judge it not worth the handling; but if it hath any of these properties, or all of them, and I finde that doubts are rationally raised about it, I think my self bound to discusse the same when they are offered unto me; and it is seasonable so to do.

Now the reason why I think myself obliged to make this, or some such like estimate of every subject, before I entertain it, is, lest unawares I might become as one of those, of whom the Apostle in his dayes warned Timothie, who turned aside 1 Tim. 1. 6, 7 unto vain jangling, and desiring to be teachers of the Law, under­stood neither what they said, nor whereof they affirmed. And we see that since his dayes, many of the Schoolmen, and other brain-sick controverters in our Age have done, and still do the like.

What to be considered about the end for which a Debate is ta­ken up.

Secondly, concerning the end, for which a Debate is to be prosecuted; I judge thus, that except I can perceive the con­ference [Page 6] to be intended towards the use of edifying, whereunto we are commanded to direct all our communication, I shall notEph. 4. 29. meddle with it, but rather protest against it: and that I may not be mistaken concerning that which is intended towards1 Cor. 10. 31. the use of edifying, I take the measure of mine own and other mens aimes by two Rules: the first is, If either the mat­ter in it self is not fit to manifest some part of Gods glory: or if the aime of those that handle it, is not set professedly to shew forth that part of his glory which the matter offers; then I conclude, that the handling of it is not intended for edifi­cation.

The second is, if the matter it self, is fit to be reduced to the end of the commandment, and those that handle it pro­fesse to advance that end by it; Which is charity out of a pure 1 Tim. 1. 5. heart, and of a good conscience, and of faith unfained: then I con­clude that it is intended for edification, because Charity doth edifie: 1 Cor. 8. 1.

And the exact observation of these two Rules in reflecting upon our own spirit, to examine and set our heart aright by them, is so absolutely necessarie, that in all matters of de­bate, wherein men pretend to knowledge, it will be impos­sible for any man to avoid the snares of his own naturall pride, except he can take up this course, to quiet and wean his spirit from it: for the naturall use of all knowledge doth puffe us up. Whence it is, that without this spirituall re­straint,1 Cor. 8. 1. we shall unavoidably fall into the condemnation of those, whom the Apostle doth characterise to be proud, know­ing nothing, but doting about questions, and strifes of words; of which cometh envy, strife, railings, evill surmisings, perverse disputings: the proper works of men of corrupt minds, and destitute of the truth. From such, and such practises, he exhorts us to with­draw our selves: for we see daily by dolefull experience, that the profane and vain bablings, whereby men study onely to2 Tim. 2. 16. please themselves and discredit others, do increase unto more ungodlinesse. If therefore the end of the debate should not be clearly determined by the forenamed Rules, and conside­rately taken up in the fear of God, (seeing the beginning of Prov. 17. 14. strife is like the letting out of water) I can foresee, that I might [Page 7] be heedlesly hurried, into a labyrinth of endlesse contro­versies; as I finde some others are, whose hands are against every body, and every bodies hands are against them. Ex­cept therefore he that shall take up the Debate, will consci­onably and rationally shew to me, as I shall do to him, where he will rest, and at what mark he will shoot, I will not be obliged to run after him, as uncertainly; or to fight with him as one that beateth the aire.

Why the point of difference is to be care­fully stated.

Thirdly, concerning the point of difference, how to state the Question rightly, which is to be debated, I take it to be one of the chiefest rationall expedients that can be used, to prevent the inconveniencie of an endlesse controversie: nor is there any one thing that doth more intangle and increase the multiplicitie of needlesse Debates, then the mistake of the point of difference either wilfully or ignorantly enter­tained. By this means Satan doth inable and ingagemens spirits to make their contestations inextricable, endlesse, and irreconcileable: for when the Question is not distinctly stated, and men are entred as it were blindfold upon con­tradictions, they will rather shift the point of debate twen­tie times, then seem to be found in an error once; and will rather shew a willingnesse to dissent in every thing, then have any thing determined by their adversarie, as a Truth against them. And because in the ordinarie Debates we see, that men labour to state the Question onely as they please, which commonly is to the prejudice (although it be clearly against the sense) of their antagonist; it is evident hereby, that they are led by Satan to affect rather this, that their adversary may be thought guilty of hainous errors and practises; then to endevour this, that his true meaning may be discussed, and thereby some profitable truth, and rule of practise held forth unto all: and from these roots of bitter­nesse it is, that almost all the books of Modern Controver­sies, are stuffed throughout with clamors, railings, injuries, and [...]eproaches; so that to lick up the vomitings of drunken men, or to hearken to the hideous howlings of wilde beasts, is not more loathsome or irksome to an ingenuous spirit, then to be entertained with the filthy belchings, and load [Page 8] brawls of men drunken and mad with passion, whereby they fome out their own shame.

How it is to be stated.

Therefore to prevent the mistakes which lead men into such distempers; the first occasion thereof is to be avoided, which is an inclination to be partiall for our selves, to get some advantage by framing of the Question. But to avoid this snare, the true knot and center of the difference ought to be proposed as a doubtfull Question, and not as an accu­sation, or a charge; that is to say, the thing to be debated is to be layed down, in the name of both parties, as they shall agree to understand it; and not as any one of them would have it understood.

Therfore I do offer to walk by these Rules in this matter.

First, let a Question be framed by him that will enter up­on the Debate, expressing that which he conceiveth to be the matter of doubt between him and his antagonist to be decided.

Secondly, let the Question be opened, and all the parts and terms thereof explained, to shew in what sense every word is taken, by him that offereth it unto the Debate.

Thirdly, let that be shewed, wherein he conceiveth there is an agreement between himself, and the party with whom he is to debate.

Fourthly, and lastly, let the precise point of difference be distinctly declared, as a doubt to be resolved.

And when this is done, let the Question thus stated (be­fore any arguing pro or contra, be entertained about it) be imparted to the party with whom the Debate is intended; that he may declare his sense thereof, whether yea or no, the point of difference in his minde doth lye there where the other hath placed it. For if it doth not, and I should have entred upon the Debate before this is known, all my labour would be lost, and in vain as to him: because he will neither deny what I intend to prove, nor affirm what I refute; but something else perhaps which I have not at all mentioned, or thought upon.

What to be done to handle the Question stated, so as to come to an or­derly debate thereof.

Fourthly, the way of handling the point of doubt, to find e a decision thereof, ought to be predetermined before [Page 9] the Debate be undertaken: and to this effect when ever I shall intend to enter upon a Debate with any body, I shall proceed with him after this Method.

First, I shall write unto him as a Brother, letting him know the offence which his Doctrine or Practise doth give; and how prejudiciall it is to the Gospel in publick. Here I shall state the Question between me and him as I shall understand it, desiring him to rectifie my thoughts concerning his opi­nions or practises, if I mistake either of them: and if I mistake them not, to give me leave for his own and the publick good to endevour the rectifying of that wherein I shall conceive him to be out of the way.

This entrie is to be made upon the businesse both in con­formitie to Christs rule, by which scandals are to be taken away from amongst brethren: Matth. 18. 15. And also be­cause it is necessarie to prevent prejudicate affections, to be­get love, to try the ingenuity of our Brother; and to waken the sincerity which ought to be in him, to walk answerable to the rules of the Gospel.

If upon this offer he doth give a fair Answer, he will ei­ther state the Question otherwise then I did to rectifie my mistake, and so perhaps decline the Debate: or by altring the Question he will give a new rise to deal further with him; or by allowing that state which I have proposed, he will accept of a conference thereupon.

But if he doth give no fair Answer, or no Answer at all, to that which is offered; then I shall give him a second ad­monition, and acquaint some friends with it to joyn with me, to make him sensible of his duty by two or three wit­nesses, according to Christs rule in this case, Matth. 18. 16. And if this second admonition doth not draw him on, to any effect of Christian ingenuity, the whole narrative and proces of the busines may be offered to the Society of those under whom he doth stand, that by them he may be dealt withall according to Christs direction, Matth. 18. 17. if they bring him to the sense of his duty, well and good: if not, he is to be left unto himself as an Heathen and a Publicane, whom the Christian Magistrate ought to restrain from dis­orderly [Page 10] wilfulnesse, and offensive irregularity.

But supposing him to be ingenuous, and willing to justifie unto me that which I think to be a misse in him, a confe­rence will be accepted, either by word of mouth, or in wri­ting, or both wayes joyntly; for both wayes may concur at once. Then,

In the second place, I shal make an offer of the Principles, from whence I shall conceive the decision of the doubt should be taken: and of the orderly way of applying those Principles, that by consequences drawn from them, the point of doubt raised between us may be determined. If we agree upon the Principles, and upon the orderly way of in­ferring thereupon conclusions applyable to the doubt in hand; then we shall proceed affirmatively, and negatively, to seek out the determination of the point. But if we agree not upon the Principles at first proposed, neither can we agree upon the way of applying the same to any thing in hand. Therefore we must rise higher, and propose other Principles which are more common and remote, wherein a full agreement may be found; and then also the way to pro­ceed thereupon, to regulate the application of truths follow­ing from thence to decide the point of doubt, is to be deter­mined; which being done, nothing remaineth but to come to the Debate it self.

The cause why the prepara­tives are to be observed.

Thus you have a prospect of the method both to enter up­on a Debate in an orderly way, and to prevent that which may be hurtfull in the first approaches thereunto: for if Sa­tan doth not intrap us, by some part of our own corrupti­on in the preparatives of our way, we shall be lesse obnoxi­ous to his snares, in the following course of the Debate. And although the greatest danger of erring, is to fail in these be­ginnings of the work; and the greatest difficulty incidert to the beginnin [...]s of a Debate, is to prevent uncharitable fore­stalements in our own spirits, which insinuate themselves under the pretence and colour of necessarie pre [...]tions, or rise up with the forecast of prudentiall observations; so that to distinguish between that which is lawfull in the one, as wisdom; and unlawfull in the other, as jealousie, is in [...] ­spect [Page 11] of our thoughts like the cutting of an hair in the breadth thereof: although (I say) this is the greatest dan­ger and difficultie of the businesse, yet it is not invincible to a plain dealing Christian, who is acquainted with his own spirit, and hath accustomed himself to observe the motions thereof, and to bring them home to the Rule, which is the testimony of Jesus, to walk after his Spirit in all his aimes and undertakings. For this is the anointing which teach­ethThe benefit and effect of the observation thereof. the true disciples of Jesus Christ all things, and leads them in all orderly wayes of knowledge, righteousnesse, and holinesse, of charitie, meeknesse, and sobriety within them­selves, and towards all men: for he that hath not attained to the observation and demonstration of these wayes with­in himself, and to the exercising of his own spirit thereunto, by and from the example of Christ, can never exercise them effectually towards other men.

Therfore if a Christian that can look into his own heart, will as in the presence of God reflect upon his businesse, and before he undertakes a controversie, first consider & discern the matter offered, whether yea or no, it doth belong to him to meddle with it; and if he finds himself obliged to under­take it, if then he will settle his purposes within himself (in reference to the aime which Christ teacheth, and the means of prosecuting the same sutable to Christs rules:) and lastly if he will look upon his neighbour, with whom he hath to deal, with such an eye as Christ (if he were in the flesh) or the Apostle Paul (becoming all things to all men) would look up­on1 Cor. 9 19. 24. him: if (I say) he will thus consider his businesse at the first entrie thereupon, lifting up his spirit unto God, for help and direction to order his wayes aright; he shall not want light to discover, and power to cast off all the snares of Satan, which may take hold of him in his way: for it is onely for want of this fore-cast within our selves, for want of orderly carriage in respect of the businesse, and for want of ingenuitie, and of humilitie towards our neighbour, (which things are no where taught but in the school of trueThe inconve­niencie of the want thereof. Christianity) that all our Debates are become meer hostili­ties; all our distractions meer confusions; all our doubts [Page 12] inextricable difficulties; all our differences of judgement, breaches of brotherhood; and all our breaches irreconcile­able hatreds; because our passions are full of malice, and our evill surmisings devillish, and abominable: so that from hence, and the controversies agitated by these motions, all manner of disturbances to the publick Peace have broken in upon us, and overwhelmed the state of Christianity both in Church and Common-wealth: and if no remedie can be used to redresse these evils, or weapons found, neither in the store-house of the Spirit, which is the Word of God, nor in the store-house of Humanity, which is Reason backed with Power and Authority, which should encounter with these monsters to subdue them: our [...]ine will be unavoid­able, and our desolation sudden; because it is evident, that Hell is let loose upon us. But we hope, that as in the holy Scriptures there is no spirituall furniture, nor armour of righteousnesse wanting for the warfare, which is migh­ty through God to the pulling down of Satans strong holds in the thoughts of all men; so in the rationall consti­tution of Humane Societies for common safetie, there will be no just power wanting for the suppressing of wilfull un­rulinesse in the actions of all men: for as the word which is gone Isa. 55. 11. forth of Gods mouth, shall not return void, but prosper in the thing whereto he hath sent it: So his presence standing in the congre­gation of the mighty, and judging among the gods, shall bring the foundations of the earth into a right course; because he shall in­herit Psal. 82. 1, 5, 6. 1 Cor. 2. 6. all the Nations thereof, when the rulers of this world who come to nought, shall be at their end. Therefore we have no cause to despair as yet of the redresse of our miseries, seeing all means and helps are not yet taken from us; but we ought rather to set our selves in the way, and expect a blessing up­on the right use of these lawfull means, by which the Lord hath appointed to bring the salvation of his Israel out of Sion, and return the captivitie of his people out of Babylon: and because the Lord hath promised to bring these things to passe he certainly will support those that faithfully work for his ends in his own way: now I am very sure, that none can set himself to work by way of Debates, for his ends, [Page 13] otherwise then by preparing his minde, thus to enter there­upon.

When therefore the entrie is thus made towards a neces­sarie Debate, by these preparative Rules; the second sort of Rules are to be observed in the prosecution therof, to make our way straight before us: that in case any thing hath been neglected in the preparation, it may not be made worse, but rather corrected in the future proceedings.

Concerning the Rules of Arguing in a Debate.

And to this effect, to regulate the Debate it self in the dis­cussion of doubtfull matters, I shall offer foure other Rules which relate to the point of arguing, that it may be ratio­nall, and without offence.

The first is, concerning arguments to be taken from the Scripture.

The second, concerning arguments to be taken from Reason.

The third, concerning arguments to be taken from the words of men.

The fourth is, concerning arguments to be taken from humane actions.

For seeing our Debates with conscionable and rationall men, should tend onely to rectifie their thoughts and wayes in things pertaining to their duty towards God and men; nor is there any other way to do this effectually and sa­vingly, but by argument to convince their conscience and reason of that which they owe unto God and men: therfore I conceive, that none other arguments are to be used, but such as are directly convincing, that is, binding of the Con­science and Reason over, to a belief of that which they offer: nor are they to be used in any other way, then such, as may make that belief most readie, most free, most full, and most constant: and if we can so regulate the way of arguing both for the matter offered, and the manner of proposing the same, that nothing shall be disproportionate or destru­ctive to these aimes: I suppose, we shall gain the purpose for which all Debates are to be entertained, which is the mani­festation of a truth by the decision of that which was doubt­full. For when this is done fully, as to the matter, and in­offensively [Page 14] as to the manner, then all that man can be in­strumentall in, is done; the rest of the work, which is to cause that truth to be received in love for the conversion of the soul, is Gods own immediate work, and not mans: for hu­mane debates may reach to the conviction of the under­standing, but not to a conversion of the heart; as we see in Christ himself, who oft-times convicted the Jews of a truth, but they were not alwayes converted to the love thereof by his Doctrine.

Now the Arguments which to me are onely convincing, and able to manifest a truth or an e [...]ro [...], whereof I may be in doubt, are no more but these foure Scripture rightly under­stood: Reason rightly applyed: Mine own words taken in my sense: and mine own actions taken to the end for which [...] them: by these a man may take hold of me; and by these, and none else, I shall deal with others.

And that the way to manage each of these Arguments in particular, may be more distinctly known; I shall offer the Rules which I observe therein, which in brief are these.

Concerning the holy Scriptures.
  • 1. In things determinable by Scripture authority, I shall neither alledge, nor admit of the allegation of any other Authority.
  • 2. In places of Scripture, whereof the meaning shall be doubtfull, to finde out the interpretation thereof, I shall proceed not conjecturally, nor traditionally, nor by any pretended private inspiration, (which is but imagination, and commonly proves a delusion) but rationally observing these Rules.
  • 1. In case the proper, that is, the ordinary grammaticall sense of the words, is not repugnant to the undoubted Ana­logie of the common Faith, or the clear Analysis and cohe­rence of the Context; I shall neither give nor receive any other sense but that which is proper and grammaticall.
  • 2. But in case the proper and ordinary grammaticall sense of the words is repugnant either to the Analogie of Faith, or the clear Analysis of the text, then they must be taken in another sense, either figurative or spirituall, which is most agreeable to both.
  • [Page 15]3. By the Analysis of the Context, I understand a right dividing of the whole Discourse into its periods, according
    2 Tim. 2. 15.
    to the severall parts of the matter contained therein; of the periods into their sentences; and of the sentences into their single propositions by their proper joynts and articles.
  • 4. The Analysis or Division of every Context may not be contradicted, if it is not disproportionate to the Generall Analogie of the Common Faith.
  • 5. Nor is any Prophecie, that is, proposall of Doctrines,
    2 Pet. 1. 20, 21
    Exhortations, and Comforts otherwise to be admitted, but as it is Analogicall, that is, proportionate to the principles
    1 Cor. 14. 5.
    of the common Faith, and the undeniable consequences of truth following thereupon. Rom. 12. 6.
  • 6. No Rules of scripturall interpretation are to be ad­mitted, but such, which rationally direct us to compare spi­rituall things with spirituall things, that their proportio­nall standing together, and their agreement may be under­stood, as the Spirit of God did utter them. 1 Cor. 2. 13. and 2 Pet. 1. 21.
Concerning the use of Reasoning in Divine and Humane matters.
  • 1. In matters of Divinity, I cannot be obliged to beleeve any thing, which is contrary to sound Reason; although I am obliged to beleeve that, which I reach not by my rea­soning.
  • 2. I allow nothing to be sound Reason in Diuinitie, but that which is proportionate to the common principles of revealed truth in the Scriptures.
  • 3. I shall therefore oblige no man to beleeve any thing to be a Divine truth; but that onely, which from common scripturall principles is demonstrable.
  • 4. I conceive, all revealed truths to be rationally uttered, and nothing irrationally expressed in the Word of God; and therefore a most fit object for the rationall facultie of man to be employed in.
  • 5. By the rationall facultie of man, I understand the abi­litie of his minde, by which he can think understandingly of things to be understood; and compare his thoughts after an orderly manner together, to take notice of the proportion [Page 16] or disproportion which they have to each other.
  • 6. In matters of Humane disquisition, that is, which may be understood without any speciall revelation; I shall not admit that any thing should be determined by custome, or humane authority, which is determinable by a true reason to be found in the nature of the thing it self.
  • 7. Nor shall I acknowledge any thing to be a true Rea­son found in the nature of any thing, which is not propor­tionate either to the common notions which all men have of things sensible, and practicable by themselves; or to the maximes of reasoning concerning the same which all men make use of, and none have denyed, but such as were pro­fessedly Scepticks, or resolved to spend their thoughts by doubting of all things.
Concerning Arguments to be taken from the sayings of men.
  • 1. I shall oblige no man, nor will I be obliged by any man, to build any matter of Faith upon a bare humane te­stimony.
  • 2. In matters of fact, where none other proof of a truth can be had, but the testimony of man, it shall be pressed no further, then it is found probable, and not lyable to any credible exception.
  • 3. The sayings of other men in matters of Doctrine, whe­ther few or many joyned in opinion, shall be taken for no proofs further then their reasons are found valid; or then he to whom they are alledged, hath declared his approba­tion thereof; for then they are to be considered as his own.
  • 4. Mine own words in the sense wherein I speak them, shall be valid proofs against any thing which I shall assert contrary to the tenor of the truth contained therein.
  • 5. I shall not presse upon any body the interpretation of his words, which hee doth not allow to bee conformable to his meaning; but shall yeeld him the priviledge of being the truest interpreter of his owne mind: nor shall I raise a contest about the sense of another mans words; to make him be thought guilty of shifting his expressions; for that tends onely to vain jangling.
  • 6. I shall not apply my self at any time so much to refute [Page 17] as to Assert; but I shall deliver mine owne mind concerning all matters in themselves affirmatively and negatively ra­ther, then to stand upon the scanning of other mens opini­ons to find fault with them: But if I needs must, to cleer the matter, alledge the expressions of him with whom I am in debate; I shall build no inferences thereupon; but by way of supposition, that is, if I have rightly understood his meaning.
Concerning Arguments to be taken from humane Actions.
  • 1. shall consider no mans actions to upbraid him there­with; or alledge them as a matter of reproach to insult over him, and grieve him: for that can proceed from no­thing but from pride in my self, and malice against my neighbour.
  • 2. No failings shall be aggravated to the worst sense though they bee manifest, but I shall bee willing to excuse them so farre as probably they may bear a good constru­ction, without doing wrong to truth and righteousnesse.
  • 3. I shall not interpret any mans intention to have been otherwise in his actions, then hee shall declare it to have been: nor shall I charge faults otherwise upon him, then as Hypothetically gathered from cleere circumstances; which shall be noted rather to give warning, and admonish him to take heed, lest a root of bitternesse might be found in them; then to make them a positive charge against him, or the poison thereof his guiltinesse.
  • 4. No matters of meer suspition or hear-say shall bee further named; then to cleer my self from the guilt of the wrong that may bee in them: But of things cleerly confes­sed, or openly known to all; that which their properties manifestly utter, as contrary to the undoubted profession of Christianity, shall with meeknesse and zeale be opened; that he who is guilty thereof may be pulled out of the fire, and made sensible of the dangerous unevennesse of his way; that he may recover himself from the snares wherein Satan hath caught him. And thus I shall also desire to be dealt withall by those, who shall have occasion to observe my actions to redreise that which may be found amisse in them.

Now if any of these Rules shall bee excepted against by any; and shewed to bee prejudiciall to the discoverie of truth; or all of them together insufficient to the finding of a resolution in lawfull doubts; or defective to lead us by a profitable debate in the way of Truth, Peace, Love, and Righteousnesse; I shall be willing to adde, and alter, and upon conviction receive better directions from others, if offered. But if those who intend to deale with me, upon the Subject which hath occasioned this discourse: shall ex­cept nothing against these Rules; and yet not observe them in their dealing with me: I may haply, if God per­mit, bee able to let them see the injustice of that manner of proceeding; and the grounds of that naturall corruption whence it proceedeth: which we by yeelding unto have fomented; and by exercising have increased amongst our selves; which hath made all this spirituall disorderlinesse to break in, as a flood upon us; and which will infallibly become our utter ruine, if wee persevere therein. And be­cause it will somewhat serve to our present purpose, to dis­cover the originals, and observe the progresse and the cha­racters of our corruption, I shall now reflect a little there­upon, before I enter upon a more especiall application of these Rules unto the present debate; to prevent the irregu­laritie which may be incident thereunto, if no caution bee used.

Who the men are that in­ntagle the work of Re­mation by Controversies

I suppose it is not difficult to foresee and conjecture, who the men are, and what their way will be, which intend to appeare in this controversie. For that none of our Modern controverters will bee forward to enter into these regular courses, whereby debates are made void of offence; may be easily gathered from hence; that no Spirits unaccustom­ed to a yoke, will be willing to take i [...] upon them.

Now we finde two sorts of men (to whom all others may be reduced, as partaking more or lesse of their Principles and wayes) who are accustomed to judge and debate of matters in these our times, who being unacquainted with this yoke, intangle affairs by different wayes of proceeding into disorders of a contrary nature.

The one sort is full of confidence, relying onely upon themselves in the high conceit of their singular opinions. The other look more to the consent of a combination in the declaration of their joint opinions.

The first think themselves strong, because they pretend wholly to the direction of the Spirit in their way. The se­cond, although they contradict not the truth, of the Spirits direction promised to the children of God, (as some others do) yet they put their strength rather in a humane then in a Spirituall way of acting. But the truth indeed is, that nei­ther the one, nor the other in matters of debate, hold forth to any, or follow themselves, either in Theoreticall or Practicall debates, any approved Rules, by which they go­vern themselves to edification about the division of spiritu­all or rationall doubts; and although this is truly said of both these controverters; yet it cannot be denyed, but that the second sort of these for the most part is more ca­pable of entertaining rules, when offered, then the first: because many of the former take up, under the pretence of a spirituall liberty, the principles of such unrulinesse both within themselves and towards others, that it is almost impossible to fix them to any thing; whereas the latter are rather too much inclined to fixe upon insufficient rules, and humane reasonings: but yet in both, this is evident, that whensoever either of them set themselves to contest for any supposed truth, or against any error; they follow for the most part nothing so much, as the flashes of witt, or the motions of passion whiles they rely upon the strength of their naturall and acquired abilities: for the one, viz: the first, are led chiefly by their naturall; the other by their acquired notions.

These that walke in the strength of their naturall con­ceptions,The first sort of Controver­ters pretend­ing to be spi­rituall. which they raise to some extravagant height by the apprehension of spirituall objects; use to confound all things under the speciall notions, which they have pitched upon; and without any distinction of matters, as superna­turall from naturall; of humane from divine, of inward from outward, or even of God himself from the creatures, [Page 20] they cast all things into some imaginary frame of their owne moulding, wherewith they are so prepossessed; that they can conceive of nothing else, but that which is wrested and made consonant to the thoughts, wherewith they have racked their own understandings out of frame. With these men (if once high flowen) there can be no rationall deal­ing: for they have crackt their brain, and despise all things as below themselves: Magistracy, Ministery, Ordinances, Scriptures, nay and Christ himself, is by some made a mat­ter of small or no concernment at all, in respect of that which they account themselves to have attained unto.

From these and such as joyne neerest in Principles with these, none other controversie (as I conceive) can bee ex­pected,What contro­versie is to be expected from them. but that which these two questions do offer: as first, whether yea or no the Christian Magistrate hath any thing to do at all, with the visible affaires of the Churches? And secondly, whe­ther yea or no the Rule and Government of all things doth not belong properly unto the Saints, and to none but them? Whom they meane by Saints, and what by rule and government, is not now time to enquire after; but it is apparent, that their Principles and thoughts lead them rather to lay aside all Rule, and all Magistracy, at least in reference to the pre­tended Saints; then to think that they ought to be limit­ed in any thing. But by reason of the extravagancies whereunto some have licentiated themselves, and of the strange pretensions which are made to a Fantasticall per­fection, whereof none other account can bee given, but their owne bare saying of themselves, that it is so and so with them: (I say) by reason of this and their other impertinen­cies; these men have not only made themselves a grievance unto the Godly, and a laughing stocke unto others, that are morally sober and rationall; but for their sake the mouthes of the profane in the world are opened against Religion, Atheists are confirmed in their impietie; a disrespect and scandall is raised against the spirituall profession of Christi­anity amongst single hearted formalists: and the politick adversaries of our settlement and Reformation triumph and exult at it over us.

Now as I do not expect, that any of these who make themselves so eminent in their spiritualitie, as to have cast off all moralitie, should debate this matter: so nothing which from their Principles can be drawn, is to be much regarded. But such as are not strangers to a life truly spi­rituall, although they are not found to walk up to it; but rather follow the way of humane reasonings, such as haveThe second sort of Con­troverters who are men of Reason and Learning. improved their naturall with acquired abilities, of sciences and experience by studie, and conversation: and such as have interessed themselves hitherto in State affairs, to be­come instrumentall for the designes of one, or against the proceedings of another party; such (I say) as these may perhaps speak something to the purpose, worth considerati­on, and deserving an Answer; chiefly if without prejudice and passion, and with due respect unto conscience and rea­son, they weigh the matter, whereof they shall offer a debate discreetly.

With these I shall not be unwilling to go along to search out a doubtfull truth in this or any other matter. Onely before I come to speak of this particular subject, to shew what I conceive the debate may be with these, according to the forenamed Rules; I shall in two or three words, briefly intreat, by way of warning, the causes of disorderlinesse whereunto our ordinary course is accessory to intangle our affairs.

If we reflect then upon our wayes, wee may observe that the aime of ordinary controverters is set rather to upholdWhat way of controverting is used by most of them. (and that professedly) the outward interest of a party; ei­ther to vindicate it from some aspersion, or to gaine some advantage to the proceedings thereof; by aspersing others, and by getting themselves into power over others; then to make a discoverie of profitable duties, and of naked Truths, that the necessitie of the former, and the evidence of the latter, may become recommendable indifferently unto the consciences of all men: or that the conscience of those who have strayed from the same may bee brought backe againe unto the acknowledgement thereof, whence also we see, that the course taken to debate differences, even in [Page 22] spirituall matters, and farre more in outward concern­ments doth almost savour nothing else; but the affectation of naturall wisdome, of subtilty, and of eloquence, and the venting of passions proper to men depending upon this world. And herein wee finde a pride moving men to out­strip one another, either by shewing their parts; as wit, language, reading, Philosophy, History, and other learn­ing; or by lashing and smiting one another with the tongue: to seek a conquest rather by the infamy of others, then by the armour of righteousnesse on the right hand, and on the left. By these unchristian and unconscionable wayes of con­sidering matters, and dealing with persons, the more able, and naturally rationall the men are that take them up, the more destructive they make themselves unto the comforts of their brethren; and the neerer their Debates thus agita­ted relate unto Religion, the further off they set themselves and others from the kingdom of Jesus Christ: the respect which is had to gain credit with men, to loose no ground in the Debate, and to be thought a leader in the cause, toge­ther with the fear, lest we should seem to be foiled in any thing; chiefly after we have owned the title of a Doctor of Divinity, and think our selves in some repute for Learning; doth strip us of all Christian simplicitie, and morall inge­nuitie: for when we come to a close fight, and in danger to be convicted of some error, our passions are inflamed, and we choose rather, to make our contestations endlesse and in­extricable, then that our Antagonist should seem to have gotten any advantage against us. Thus we strive not for Truth and Righteousnesse, how to finde it out (for the un­partiall way to seek it, is not once thought upon) but for our selves in comparison to others, that we, and we onely may be thought to have it; and this makes the Debates te­dious, full of trifling circumstances, and so large and volu­minous; that to read onely the heads of matters agitated in this way, will require more time, then a wise man will af­ford thereunto, or a godly man can take pleasure to spend thereupon.

Upon these rocks of contentiousnesse and irregularitie, [Page 23] the excellent gifts of many able (and otherwise godly) men, are oft-times shipwrackt. For Satan by their zeal for them­selves,The evill ef­fect of this way. and privat ends, hath blinded them in that which is truly publick; and by this meanes (for it is from the failings of godly men on all sides, that our misery doth chiefly arise) a fire is kindled amongst us of prejudicacy and jealousie, which never will be quenched by humane power, or perswa­sion: only God is able to put forth his hand in some extraor­dinary way to lead us in a path which yet we have not known, a path which godly men will be capable to discern from his word, wherein it is revealed; and which by his Spirit will beThe hope of a remedy to be found in it. Isa, 35. 6, 7. & chap. 43. 19, 20. Isai. 51. 3. manifested graciously unto them. For the promises upon which I raise this hope, are large & plain, and oft-times repea­ted: For it is said, not only that he will make a way in the wil­dernesse (where no path is) and give streams of waters (that is, comfortable refreshments) in the deserts; but that he will make the wildernesse of his Sion (his Church) and her waste places, like unto Eden, and her Desert like the Garden of the Lord. The failings therefore, and humane frailties of the people that seeke him in truth, shall not bring upon them a perpetuall desolation; as the back-sliding of the wic­ked shall doe unto hypocrites: but when their wildernesse is Isai. 41. 18, 19, 20. become a poole of water, and their dry lands springs of water; the Lord will plant the Cedar, the Sittah and the Mirtle-trees to­gether with the Firre-tree, the Pine-tree and the Box therein; that all may see, and know, and understand, that the Lord hath done it, and the holy One of Israel hath created it. Then also shall the weake hands (of the inhabitants of Jerusalem) be strengthened, and their feeble knees confirmed, the eyes of the blind shall be opened, and the eares of the deafe be unstopped, and the lame shall leap like an Hinde, and the tongue of the dumb shall Isai. 35. 3, 5, 6. sing. But before this can come to passe, which is the effect of the binding up of the breach of his people, and the healing of the stroak of their wound, it is evident, that the Towers shall fall, the Isa. 30. 25, 36. Isai. 40. 4, 5. valleys shall be exalted, and the mountains and hills made low in the frame of the world; that both in the Church, and in the World, the crooked may be made straight, and the rough pla­ces plain; for the glory of the LORD shall bee revealed, [Page 24] and all flesh shall see it together.

Seeing then, notwithstanding all the failings which have o­vertakē us, whether on the right, or left hand, we have stil this dore of hope opened, to support our spirits, that if we walk & work with God in his way, he is able and willing to restore us; let us lift up the hands which hang down, & the feeble knees, and prepare a straight way, even a high way in this desert for our God. And to this effect, among all the Proposals that can be made to the spirits of ingenuous men, and upright­hearted Christians; I know none more necessary for our case, and seasonable at this time, than to determine how at all times, the Ministers of the Gospel ought to behave them­selves in their charges towards their Magistrates, for the pub­licke good: which is the advancement of Gods glo­ry, by the redressing of things amisse, and out of frame, in Church and Common wealth. For except this matter be made cleare to our conscience, and the truth cleared made our practice; there will be no judgement found in our go­ings: justice will stand a-farre off, and we shall never know the way to peace; because true peace and lasting quietnesseJer. 32. 17. is onely the work and effect of righteousnesse.

The Appli­cation of the Rules of the debate unto the present controversie.

To come then to a more speciall application of all this, to the point in hand; I say, If a debate concerning my judge­ment (That Ministers ought not to meddle with State-matters in their Pulpits,) shall be offered by any, with a desire to dig deeper than I have done, and goe to the root of the contro­versie, I shall not wave a conference with them: onely I shall desire that it may be agitated according to the Rules which I have mentioned, or by some others, if better can be shewed to edification: Therefore in conformity to what, hath been said heretofore, I shall offer the question to bee stated in­differently thus:

The generall question, or subject of debate.

Whether yea or no it doth belong to the Ministers of the Gospel of Christ, to declare concerning the affaires of State, which are the Magistrates employment, their opinions in their Sermons tou­ching the Gospel.

The aim which I shall set before mine eyes in taking this subject into consideration, shall be onely this:

To finde out what the Rules of Love, of Righteousnesse, and of Peace are, which at all times are observable mutually, between the Ministers of Christ, and their Christian Magistrates, in the re­spective discharge of their duties towards the people over whom they are set.

The end for which it is to be consi­dered, and what the usefulnesse thereof is.

For seeing the Magistracy and the Ministery are the two great and Master-wheeles, of all the publick States of the Christian world; therefore we see, that by the motions there­of, if regular upon their own Axle-trees, and duly correspon­dent one with the other, all the affaires of humane societies are carried on successfully, for the attainment of their eternall and temporall felicity, both towards God and men: But if their motions be either irregular within themselves, or incon­sistent with each other, it is evident in all Ages, that from thence the affaires of all societies, become unsuccessfull, and tend onely to the misery and desolation of mankind. If then it be, (as no doubt it is) expedient for us, to discusse at this time, that subject, wherein both these are at once concerned; to cleare our doubts therein, that we may know what is just, lawfull and commendable in the behaviour of the one towards the other; and if we should intend to do this satisfactorily; it wil be requisite that we should make a true discovery of the generall nature of the duties belonging to both their places, as well in the respect of the mutuall relations, as in respect of the outward actions of their charges; which lead them re­spectively to the true ends of all their motions. For by this ge­nerall discovery we shall finde grounds to come to the deci­sion of any question in particular, what ever it may be, depen­ding thereon (for with other questions we have nothing to doe) but if we take not the light which from thence may be gathered, along with us, our thoughts in every thing will be full of darknesse; nor shall we find any path to walk in, made plain before us.

I conceive therefore, that this aim to seek out these Rules, is to be taken up in this debate, not onely that we may know what is necessary foredification in the main works of both ad­ministrations; and that we may find a directory thereby, leading us towards the resolution of our present doubt, which [Page 26] is wrapt up in the ignorance of those fundamentals; but also that we may circumscribe and determine our thoughts in the debate it selfe, lest they miscarry, and be suffered to wander upon use lesse and by-matters, uncertainly, as it happeneth un­to others in the debates of this and of some other kinds, there­fore I declare before-hand, that my resolution is unalterably to wave every thing which shall be offered, that hath no di­rect or collaterall tendency and subordination towards the discovery of these Rules: for to finde out a cleare demon­stration of the truth of these, is the whole fruit of all this Dis­quisition.

The termes of the Que­stion explai­ned.

Thus having determined the end of the debate, let us come to look upon the point of difference which may be between us: And here I cannot definitly say wherein others differ from me in a positive opinion (I see what the positive diffe­rence of their practice is from mine, but men oft-times doe more then they think they doe) but that they who allow at large (which I do not) Ministers to meddle in matters of State, may judge wherein I doe differ from them; I shall fol­low the method formerly set down, and first open my sense of the question, and then declare both the agreement and the difference which I conceive to be therein between us.

The termes of the question I understand thus:

1. By the Ministers of the Gospel of Christ, I understand certain men who (take not upon them at their own hand; but) are called in an ordinary and orderly way to teach other men the knowledge of Christ, to perswade and exhort them to receive him, and walk in him by faith and love, for the sal­vation of their own soules, and the enlargement of his king­dome towards others in the world, to pray for and with them, and to oversee their wayes, that they may be found conform­able to their profession. And this I conceive is the whole sub­stance of their imployment.

2. By the Gospel of Christ I understand the glad Ti­dings of Gods free Grace offered to us in the new Cove­nant made with mankind in Christ, that we may entertain it by faith.

3. By the Sermons of those Ministers teaching this Gos­pel, [Page 27] I meane their ordinary speeches to their hearers con­cerning this subject, by which they ought to bring them to the obedience of faith.

4 By the Magistrates I understand certain men whom God hath exalted, and set over the visible Societies of men for their good; to over-see their wayes, and order them in righteous­nesse by power and authority to make them conformable unto his known will.

5. By State-affaires, which are said to be the employments of the Magistrate, I mean all things which concerne either the visible societies, or the single persons of men, as relating to their outward state and condition of life in the world, wherein power and authority can be exercised for the orde­ring of the same.

6. By Power I mean the forcible meanes of constraining through feare, those that are in subjection, to doe that which their superiors will have them to do. This is that which the Apostle calls the Sword, Rom. 12. 4.

7. By Authority I meane a right to administer a charge, and to beare rule therein over others for the government of their wayes; whereunto those that are to be governed, owe respect and submission: And this is that which the Apostle calls to be subject for conscience sake, Rom. 12. 5.

These are the things whereof the question doth speak; but

The thing questioned, or the mat­ter of doubt.

The question it selfe, or the thing questioned concerning these things is this, Whether yea or no it doth appertain to the calling and charge of those that are employed in the ser­vice of Christ for spirituall matters; when they are about that service, to utter in publick their particular thoughts concer­ning worldly matters, which appertain to the calling and charge of those who are set in power and authority over the Common-wealth?

To this question whether we should say absolutely Yea, or absolutly No,; or in some respect yea, and in some respect no, and how farre yea and how farre no, in each respect; is the matter of doubt, which by a friendly conference and debate, fitted to search after hidden Truths, may be resolved. And that we may endeavour this so, as to bring the matter to an [Page 28] issue, without distractednesse or confusion, let us first consi­der that wherein we agree, as a known and determined truth; then view that which remaineth yet unknown, as an undeter­mined doubt, that by the help of some principles, and the right application thereof unto the point of difference, we may make a way for our understanding to determine the same.

The matters of agreement

The matters wherein I suppose an agreement will be found, are these:

1. That the terms of the question as they have been ope­ned, are truths, viz. That by Ministers and Magistrates, and their employments; such men, such things, and such actions are to be understood, as were described in the opening of the question: and that the point of doubt in generall doth lie there, where it is said to lie: For if either these termes, or any of them, be otherwise understood, or the point of doubt otherwise placed than hath been now mentioned; although in words we may seem to agree upon the stating of the question, yet the thing it selfe is not agreed upon: therefore this must needs be presupposed to be so, before we can proceed to a­ny other points of agreement; and then I shall offer this further.

2. That Iesus Christ who is now at the right hand of God, having all power in heaven and earth, hath ordained in this world, both these kinds of Officers, some to preach the Gos­pell unto men, as Ministers of his Word and Mysteries, 1 Cor. 9. 14. and chap. 4. 1. with Tit. 1. 7. and 1 Pet. 4. 10. and some to rule the Societies of men, to keep them in good order, as Magistrates endued with power to punish the evill, and re­ward the good. Rom. 13. vers. 1. till 8. and 1 Pet. 2. vers. 13. till 18.

3. That the employments of these two Officers although they are coexistent under Christ, towards the same men who are to be governed by them, and concurrent towards them, for his ends upon them; yet they are distinguishable the one from the other, chiefly in respect of their different objects, of their different immediate ends, of their different fundamentall rights to their charges, and the properties thereof, and of their different wayes of administring their charges.

4. That the object of the Ministeriall administration is no­thing else but the truth and will of God in the Gospel, as it is revealed in the Scriptures; and that the object of the Ma­gistraticall administration, is the Truth and Will of God, as in the Principles of right Reason, and the Law of Nature it is revealed.

5. That the immediate end of the Ministeriall administra­tion of their object, is to bring mens soules to have commu­nion with God in Christ by his spirit; and that the immediate end of the Magistraticall administration of their object, is to bring men in soule and body to live together in the plenti­full enjoyment of all good things, honestly, peaceably, and safely one with another.

6 That the fundamentall right unto a Ministeriall admini­stration, is to be called thereunto as Aaron was, Heb. 5. 4. And that the fundamentall right unto a Magistratical admini­stration, is to be in the place of power, and obliged to look to others, and see right done among them, as Moses was, Exod. 2. 11, 12, 13. 14. compared with Acts 7. 23, 24. 25.

7. That the properties of the Ministeriall right unto the administration of their object in their charges, are chiefly two­fold, their due qualifications for their employment, and their lawfull entry upon the charge of souls committed unto them. Their qualification for their employment must be such as the Apostle doth require it to be, 1 Tim. 3. v. 1. till 8. and Tit. 1. v. 6. till 10.

And their entry upon the charge of souls committed unto them, must be such as Christ doth require it to be, John 10, v. 1, 2, 7, 8, 9.

8. That the properties of the Magistraticall right unto the administration of their object in their charges, are chiefly a threefold preeminencie, viz. a preeminencie over the persons of all men, that all soules must be subject unto the higher powers, Rom. 13. v. 1. A preeminency over the might and strength of all men, that none may resist the higher pow­ers, Rom. 13. 2. and a preeminencie over the goods and pos­sessions of all men, that every one is bound to pay them tri­butes and taxes, Rom. 13. 6.

9. That the wayes of the ministerial administration of their Charge, are mainly three and no more, Instructive, Persua­sive, and Declarative. Instructive to work upon the under­standing, that which is rational to manifest truth unto it. Persuasive to work upon the will and affections, by intrea­ties promises and threatnings, the sence of good and evill, to cause it imbrace the one, and fly from the other. Declarative to denounce in Gods name from his undoubted word his expres will, to move the Conscience to yield obedience there­unto, that is either to be comforted, or to be afflicted, as the Kingdom of Heaven is either opened or shut upon it, by the declared will of God towards it.

10. That the wayes of the Magistratical Administration of their Charge are Directive, Legislative, and Coercive, to or­der the wayes of their Subjects in righteousnes.

Directive, by Councel and Instructions to set subordinate Officers a work towards their Subjects, to lead them unto the performance of their duties, and prevent disorders.

Legislative, by Lawes and Ordinances, to let all men know the just duties which are to be observed towards all men, in all cases, relating the safety of the society, and the indempni­ty of every one belonging thereunto, from each o­ther.

Coercive, to right all things that are amisse, by distributing rewards and punishments to every one as they do de­serve.

11. That this Magistratical function may be in a Heathen man for the good of a Common-wealth; and although it may be in the hands of such a man, or men, that Christian Ministers and Professors, ought nevertheles to acknowledge him or them, in the place to be their lawful Magistrates, to respect them, to pray for them, and to submit themselves unto them, either actively or passively, as their Commands shall be consistent with a good Conscience under the rules of Chri­stianity.

Hitherto I have offered that wherein I suppose an agree­ment will be found in respect of the coexistence and distirction of the employments: now I shall go a step further, and [Page 31] offer that also wherein I suppose we shall agree, in respect of the concurrence of the employments under Christ for his ends upon Mankind; here then I suppose it will be granted.

12. That it is as lawful for a Christian man to be a Magi­strate, as it is expedient for him to be rational, and necessary to be a true sociable man by nature; for as the profession of Christianity doth neither make void the use of reason, nor a­bolish the true life of nature; but sanctifies the one and the other and exalts both to an use wherein God is glorified by them: so the rules of Government in a sociable life, and the rational principle of good order in nature, are no wayes cast off, or neglected by the Rules of Christianity, but exalted and made subservient to the highest way of happines.

13. That in a whole society of men every thing is pro­portionably to be allowed, which in one man cannot be disal­lowed: as therefore the life of right reason, and true nature are not inconsistent in one single man, but concurrent with Christianity to make him truly happy; so in a society of men, to become a State, and to be governed by Magistrates accor­ding to the Rules of reason, and the principles of good order in nature, is no wayes inconsistent, but wholly concurrent with the frame and life of a Christian society; although Chri­stianity abstractively in it self, is nothing else, but the Rule of a spiritual life, whereby we are directed to follow Christs foot-steps, that we may come to God by him, as new Crea­tures, separate from the world.

14. That a Christian being a Magistrate in a Christian State, although all his Subjects in respect of Christ, and the way of the heavenly profession; are his Brethren, and in that re­spect his equals; yet by this, he doth loose nothing of the natural right and properties of this place, which God hath given to a very Heathen over Christians; but gaineth rather thereby an enlargement of his preeminency, and an additio­nal right and gracious priviledge to his place, which is at least threefold First, the right to be more beloved and honoured than if he were a meer Heathen. Secondly, the priviledge to become a nursing Father to the Church of God; to provide [Page 32] for it all things outwardly comfortable, and to protect it. Thirdly, the preeminencie of being Christs Vice-gerent in the outward frame of the society, by which meanes, he hath an influence to see things ordered according to his known will in the Common-wealth, and to sway things to the best frame in the publique profession, for the body of the society; and an obligation laid upon him; not to see and suffer Christs name to be dishonoured; and his Ordinances blasphamed: so farre as by his place he can hinder it, without constraining and persecuting any man; for the enjoyment of his Consci­ence, whereby he doth not give any publike offence.

15. That a Christian being a Magistrate, although his professiō doth ad these priviledges to him in his Magistracy, yet his Ma­gistracy doth not exalt him above the Church of Christ, that he should have a right to cōmand any thing therein after his own wil, as in humane affaires; for Christ only who is the head, hath authority to command in the Church, and those that either teach for Doctrines the Commandements of men; or impose those Commandements upon others, to teach them, or observe them be­ing taught and imposed, worship God in vain. Matth. 15. 9.

16. That the greatest honour and priviledge that can befall to a Magistrate, as being a Christian, is, to become a Member of the mystical Body of Iesus Christ, and so to be under the spiritual inspection, and care of the Ministery of the Gospel, and the dispensation of the mysteries and graces of the King­dom of Heaven.

17. That a Christian Magistrate being a fellow-Member of the Body of Christ, is obliged not only as a Magistrate to o­versee them in outward things for their good; but as a Pro­fessor and Brother to watch over their soules, considering them in love, to provoke them, and stir them up to all good works.

18. That a Magistrate being a Christian; although he is set over all men, in respect of the outward and visible Go­vernment of the society; yet in respect of the inward and spiritual Charge of soules committed to the Ministers of Christ, he is under their care and inspection, to be watched o­ver, [Page 33] that he should walk worthy of God in the Heavenly pro­fession.

19. That although a Magistrate as a Christian, is thus un­der the inspection of the Ministerial function, as to his perso­nal behaviour and walking in the holy profession, and may lawfully be admonished in case he doth any thing contrary to the rules of his profession; yet his Magistratical function is not under the inspection of the Ministers of the Gospel: for their line doth go no farther than their Stewardship; and their Stewardship doth go no further than the Mysteries and the house of God: therefore as the Ministers are not set to oversee and direct him in his Magistracy; So he is not account­able to them of his proceedings in State-matters.

20. That although the Ministers of the Gospel depend not upon the Authority of any men in the duties of their spiritual function; yet they are accountable, not only to the civil and Christian Magistrate of the reason and manner of all their proceedings in their administrations; but to any other, that shall desire to know what their way and purpose of walk­ing is in any thing belonging to their profession: because 2 Cor. 4. 2. & 1 Iohn 1. 7. they are bound to reject all the hidden things of darknes, to walk in the light, and approve their wayes unto the Consciences of all men, as in the sight of God.

21. That a Concurrence of the Christian Magistrate with the Ministery by way of Councel and cooperation of coun­tenance & protection in all things belonging to the advance­ment of the Kingdom of Christ, is not only lawful, but very expedient and commendable, and a concurrence of the Mini­stery with the Magistracy, to teach both them and their Sub­jects the duties which God hath Commanded all of them to­wards one another is necessary; because it is a part of that Charge which God hath given to the Ministery. Tit. 3. 1. 2.

22. That the Councels, the Resolutions, the Lawes, and the executions of State-Government, which are the proper works of the Magistrate; whereupon according to his best un­derstanding he doth attend, ought not publickly to be con­trouled [Page 34] by any of his Subjects; or in a privat way re­sisted.

23. That the conjunction of endeavours in the Magistra­cy and Ministery ought to be only for the publick good, either of Church or Common-wealth, or of both; and by each of them his work is to be done distinctly in the way of his own Calling, wherein Christ hath set him and not otherwise.

24. That the Ministerial Function and Stewardship of the Mysteries of God, which Christ hath appointed to be dis­pensed for spiritual and eternal concernments, in foro interiori, may not be employed for bodily and temporal and State de­signments, as subordinate thereunto in foro exteriori.

25. That Ministers as private men, and living as Members in a State, may and ought to contribute their natural Talents, to further the publick good thereof in subordination to the Magistrates lawful desires, and to give example to others of their duty.

26. That Magistrates professing Christianity, if they make a faire shew and pretence to advance a publick good, but in effect be found manifestly to seeke nothing but their own private ends in their places, they may and ought discreetly to be admonished of their duty, and warned of the danger of Hypocrisie; whereunto their passions, their pride, and their covetousnes may lead them.

27. That Ministers as they ought not to refuse lawful em­ployments; wherein as Members of a Commonwealth they may be called to do the publick some service: so they may not entertain that employment after such a manner as to be taken off thereby from their spiritual Function; or to con­found and mix the use and end thereof with matters of a dif­ferent nature to serve and please themselves or other men thereby: for if I sought to please men (saith Paul) I should not be the Servant of Christ. Gal. 1. 10.

28. That all Conjunctions and Concurrences of the Magi­stratical and Ministerial Functions which are not undertaken for their own direct ends and uses respectively; but either by the neglect of those ends, or by indirect meanes or commix­ture of Relations, tend to other ends, are unwarrantable, be­cause [Page 35] they take away the boundaries and right uses of Christs Ordinances, and so apply them not to his service.

29. That if Ministers deal with a people, of matters which are the proper concernment of their particular Magistrate, with that people which is his Subject, they do manifestly set themselves with him in his Charge, and whether they meddle with his matters towards his Subjects willingly and in love to him; or without love to him, and that either unwillingly as by command and constraint, or of their own accord, as by jealousie and competition of interests: which way soever this is done, in all, or any of these cases, it is evident they apply themselves to their hearers, not as spiritual men and Disciples of Christ, to spiritual men and to Christs Disciples, but as interessed men to men of interest in this world; whether therefore the Ma­gistrate be pleased or displeased, as a service or disservice is done unto his Authority & designes thereby, the service of Christ Iesus in all this is not regarded.

The matters of disagree­ment how to be thought upon. What they are in this controversie.

These Positions I hope will find no contradiction by any that I shall have to deal withall; but if any of them be ex­cepted against, it may either be laid aside or regularly discussed by it self, if it deserve to be handled by it self; or if it hath a­ny fundamental relation to the point of doubt, it may be brought in as one of the particulars afterward to be decided, when the Question is fully stated, which now is to be done.

If then after all these material points of agreement there be any, that to maintain the practice of some, held at large, that Ministers may meddle with State-matters, in their Pulpits, di­rectly or indirectly, as of State-matters, to declare their judgment thereof unto their hearers; I shal declare that herein I do dissent from them, and think it altogether unlawfull, in the Ministers of the Gospel, and no wayes appertaining to the calling wherein Christ Jesus hath set them over his people, to acquaint them with their own or other mens judgments, concerning the affaires and interests of their Magistrates, whe­ther to commend or discommend the same unto them.

I say then two things.

First, that although Ministers living in a State as private men (for in a State they are nothing else; though in the pro­fession [Page 36] of Christianity they are publick persons as a City set Matth. 5. 14. on a hill) may take notice of State proceedings and interests, and heare and observe what others think thereof, and judge with themselves (as Members concerned) what is to be thought thereof: yet I say, that it is unlawful for them to publish those thoughts with Reference to their Ministerial employ­ment, to make it any way instrumental, to deface the same into the thoughts of the people, as to give them notice there­of by way of publick intelligence. Nay it is a very great Question with me; whether any other men being private and Subjects, may lawfully publish their own or other peoples thoughts, concerning their own State Affaires any other way; except only in times of general deliberations, wherein all are priviledged to propose by their Trustees what their desires and grievances are to have them redressed.

Secondly, that it is far more unlawful for them upon such observation of State matters to use any perswasions or insinu­ations to sway this or that way the vulgar affections to or from those that are in Authority; for the suggestions by which Ministers ought to engage Subjects affections towards their Magistrates are not to be raised from any private obser­vations (which are deceitfull, and no true grounds to oblige the Conscience unto any duty) but from the manifest will of God commanding the duty; and the nature of the Relation which God hath setled between Magistrates and Subjects which is grounded upon love, and doth partake of the con­junction which is between Parents and Children; whence it is, that as our Parents are to be beloved of us their Children; not so much because they do this or that particular favour unto us; but because they are our Parents, and next unto God over us, because God hath made them to be Authours and Protectors of our life and being, & conduit-pipes of all blessings towards us; so Magistrates are proportionally to be respected by all dutiful Subjects upon the same grounds, & not upon any particular contemplations which their observation of State-contrivements may lead them unto, and to the per­formance of this duty the faithful Ministers of the Gospel should become both leaders & monitors towards their flocks: And [Page 37] therefore as they ought to do nothing that may any way corrupt the simplicity of their mind from this ground of re­spect due unto their Rulers: So they should use none other motives or arguments to perswade them thereunto, but such as are powerful in this kind.

The Question then is not with me, whether faithfull Mi­nisters may dogmatically from the word of God, and the na­ture of humane society speak in the Pulpit of the righteous wayes of governing States in Thesi & Antithesi? and whe­ther yea or no they may instruct, warne and exhort States­men, concerning the duties of their Calling towards God and men, that they may know how to keep a good Conscience therein according to the will of God revealed in his word? I say the Question is not with me concerning these things: for I am cleer that the Ministers of the Word may handle and ap­ply all humane and divine matters thus. But the Question is concerning particular matters of State done or to be done hic & nunc, relating to our selves or our Neighbours, where­in some of our interests lye: I say concerning such matters, either to make narratives for information, or to apply those matters to move the peoples affection to any humane Reso­lutions, is a thing utterly unlawful in the Ministerial Function as I conceive.

What the di­stinct State of the Que­stion is.

Thus I have stated the Question, and separated it from that which is not the Question; and I hope shewed therein my meaning sufficiently.

If now this assertion of mine should be debated between me and such as allow at large in Ministers the handling of State-matters as some use to do; it ought to be offered as a doubt, and made a Question indifferently thus.

Whether yea or no it be lawfull for the Ministers of Iesus Christ in their Sermons or Testimonies concerning the Go­spel, to declare their opinions also concerning State-Inte­rests, wherein the Magistrate is concerned; to make Nar­ratives to inform their hearers of the condition of State-af­faires, and of their Rulers wayes and designes, and to sway directly or indirectly their Subjects affections this or that way in complyance to this or that worldly designe?

To this I say no, and if any man doth think otherwise, who doth not except any thing material against that which hath been said hitherto; I shall willingly discourse the matter with him, and sift it to the brain. That it therefore may be known, by what rule I will submit the matter to a tryal; I shall after these two Principles, which no rational man will deny or ex­cept against, as I suppose.

The Princi­ples by which it is to be de­cided.

1. That it is not to be counted lawfull for any Servant to do his Masters service, that which his Master doth not only not al­low, but forbiddeth to be done therein.

2. That it is not to be counted lawful for any Servant to do in his Masters Service, that which is wholly contrary to the nature of the employment and doth frustrate the true end and effect of the work which is to be performed thereby; although his Master doth make no inhibition concerning it.

I take these principles to be so evident, that none who hath common sence can deny them: Therefore I shall come now in the last place to propose the orderly way of applying these unto the matter in hand; that if no exception be taken at this also; then the particular dec [...]sion of the doubt may follow thereupon, in case any shall enter upon the debate there­of.

The Applica­tion of the Principles to the Doubt.

I propose then the application of these Principles to be made in this order.

First, let us consider whether yea or no, the Ministers of the Gospel are to be accounted Servants to Iesus Christ? if yea, then whether he is not their Master? and his will in his ser­vice their law? if no, then whose Servants they are, and who else is their Master?

Secondly, Whether yea or no to preach the Gospel, or to bear witnes concerning Christ Iesus, be the service wherein they are employed?

Thirdly, What properly this service is? and whether yea or no Christ doth allow them in going about it, to bear wit­nes to any thing else than to himself and his truth; according to the Commission which is given them. Luke 24. 46, 47, 48. Act. 1. 8. and 26. 18.

Fourthly, whether yea or no the Ministers of the Gospell are not expressely forbidden, to apply themselves to any other testimony or doctrine, then that which is according to the words of our Lord Jesus Christ; by these places of Scri­pture 1. Tim. 4. 6, 7. and 6. 3, 4, 5, 20, 21. and 2 Tim. 2. 14, 15, 16, 17. and 1. Tim. 1. 3, 4, 5, 6, 7.

Fiftly, whether yea or no the Narratives, Insinuations, and Applications, which are made of State matters in the sermons of some, are not another kinde of testimony, then the words of the Lord Jesus? and whether those that deli­ver them, in delivering the same, speak the oracles of God? which in the Church of God alone ought to be deli­vered. 1 Pet. 4. 10.

Sixtly, supposing there were no such commandments and prohibitions limiting the service of Christ in the Gos­pell; yet it will be granted, that Ministers ought to under­stand the nature of their own office and employment, and ought not to do that which is contrary thereunto: and if so, then we ought to reflect upon the positions, which have shewed the coexistence; the distinction and the concurrence of the Ministeriall and Magistraticall offices under Christ, together with the properties of the Charge, of the Admi­nistrations, of the objects, and of the fundamentall Rights of the Function, to see whether yea or no such a medling with State matters is not wholly contrary there­unto?

Seventhly and lastly, the proper end and effect of the work at which Christ doth aime, by the Ministery of the Gospell; and the direct meanes, by which he hath appoint­ed the end to be gained, are to be considered; and compa­red with the proper end and effect of this practise, to see whether this practise doth not make voide the efficacie of those direct means, and overthrow that end? and if so; then by the dictate of our Principles, we may conclude this Practise to be utterly unlawfull.

Thus I have done with the Rules of Regulating this con­troversie, and the method of bringing the doubt to a decisi­on: I think it not needfull nor fit at this time, to descend [Page 40] any further to the particulars of the application; but if any thing be offered in a sober way inducing thereunto, I shall not be a verse from that which shall tend to edification.

Now I shall come to another kinde of application, both of the whole, and especially of the latter part of this Dis­course unto our present state, to see, what from these grounds, and this way, both of searching after truths, and of discovering duties, may be gathered, to redresse our dis­orders, and prevent the increase of our calamities. For I told you, partly in the beginning of the whole Discourse, partly at the entrie upon this last part thereof, (wherein I apply the Rules of debatement, unto the subject in hand) the aime which I have in handling these matters thus, which is distinctly this.

The Applica­tion of the whole Dis­course forego­ing to such as pretend to de­bate matters learnedly.

First, in the whole I intend to meet with the spirit of con­fusion and strife, which hath taken possession of the minds of very many of my brethren in the profession; whom not­withstanding I love, and respect for that Truth which is in them; I reverence and embrace for their many good parts, and godly inclinations; and for their humane failings and infirmities, I heartily compassionate them in the bowels of Christ. For many of them, pretending to Learning, to a bookish knowledge of other mens opinions, and to a censu­ring faculty of all, that is not agreeable to the notions which they have taken up in point of Theorie; and to the interest of that party which they have embraced in point of pra­ctise, are pitifully snared in holes, and shut up in prison­houses, and can look upon nothing in a streight line, but one way, they see all things through a multiplying glasse, another through a diminishing prospective. Towards these men my scope is upon this occasion: first, to prevent a need­lesse controversie: secondly, to let them see a Model and true Method, without by a sing (if they can take it up so) how to order their thoughts spiritually, and rationally, to find out truths in a profitable Controversie: for indeed this is that which is most seriously to be recommended to the Ministers of the Gospel above all other men: for seeing they are the men, above others, by whom the thoughts of all men are [Page 41] ordered in doubtfull cases, therefore they ought to finde themselves obliged in conscience above other men, not one­ly to be rightly and exactly ordered in all their thoughts and proceedings; but also to be able, in all things, to give a satisfactory reason to their own conscience, and to all con­scionable and reasonable men, an exact and full account, of the Rules by which they order those thoughts, and intel­lectuall proceedings, by which they have so great an influ­ence upon the spirits of other men. He that must answer one day unto the Father of spirits, for all the impressions which he works upon the spirits of his children, ought to be very carefull, and watchfull over his own spirit to discern the motions thereof, that they may not be irregular: this in­sight therefore in the ordering of our thoughts, as in the pre­sence of God, chiefly in matters of debate, (for God is the finall Judge of all Controversies) is one of the chiefest con­cernments that can be recommended unto Ministers, in these times of disorder and confusion, that they may be found faithfull in their places, without blame, and in peace before him who trieth the hearts: and this is indeed the principall aime which I have in the Body of this Dis­course, to put my Brethren upon the search of the Rules, by which they should walk in their hearts with him, and to draw them forth to give us an account thereof, before they take upon them to be many Masters, lest they receive the greater condemnation. I have a third aime also in the whole of that which hath been hitherto offered, which is this; to shew by the bye, and collaterally, the nature of our disor­derly constitution, and courses, with the evils which we be­get, and foment in one another thereby, both against the truth of Christianitie, and against the wayes of Peace and Righteousnesse in the Common-wealth: and herein my full designe is by a cleer example of a regular and orderly way of meditation, to let some of those that have an high con­ceit of their own sufficiencie and Doctoralitie, see, how igno­rant most men are of the high-way and plain path to reall wisdome; and of the direct and easie method to resolve ra­tionall doubts; and consequently how little cause many [Page 42] have (who think themselves no small Clerks) to presume upon their bookish knowledge, which yet I do not despise as unprofitable in its own measure; but this I must say of it, that it will be found in end to be comparatively, but a blockish, scantie, stinted, and partiall way of learning, which doth not contain the ten thousand million part of that knowledge which is attainable by another way, which is plain, easie to be followed, and demonstrable to those, that look upon the holy Scriptures as Christians ought to do, to see Christ therein, and Gods wayes towards man in him; and that look upon the works of God in the world, as rati­onall men ought to do, to see the ordering of the creatures, of their faculties, and of their works towards their true ends, whereby they relate unto God in Christ; and the dis­ordering of them as they are taken off from their true ends, by missing of this Relation. If this way of attaining to true learning, and the method of searching into these veins of knowledge, and of drawing waters out of these Wels, were discovered; the other way, which is now so much followed, and doth occasion most of our disputes and contestations, would be found rather a matter of shew then of substance: I do not deny, but that the way of Collections and Reading hath its own usefulnesse, if it be accompanied with the exer­cises of sound meditation, and directed to its true end there­by; but to make so much ado about it, as some do, to take upon them great matters by it, and to stir up much dust and strife in it, is one of the distracting vanities of our Age, which leads us from the way of Truth and Peace. Onely of pride co­meth contention: (saith Solomon) but with the well advised is wis­dome. Prov. 13. 10. And in another place, With the lowly is wisdome, whereas from pride cometh shame. As pride and folly, so contention andProv. 11. 2. shame are inseparable companions. And as the way to wis­dome is to be well advised; so nothing maketh a man so capable of good advise, as the lowlinesse of his spirit. It would be an easie matter, to shew the truth of these Proverbs verified, in the management of our ordinarie course of lear­ning, wherein there is no lowlinesse of spirit, nor good ad­vice to be found, towards the attainment of wisdome, but [Page 43] meer pride in things of no value, which lead us through contentiousnesse unto shame. I shall not now take into con­sideration the Principles, the strains, and the pinacles of the height, whereupon the literature, the Philosophie, and the Divinity of the Schools is set, and doth exalt the Doctors and Disciples thereof, to a conceit of their own sufficiencie above those that are counted illiterate, it were an easie mat­ter to shew comparatively to the plain and lowly way of seeking knowledge, the foolish emptinesse of those toilsome strains, and the shamefull vanity which is in the affectation of, and a pretension to a titular esteeme of learning before men, by a Science falsly so called: at this time it will be enough to say that which Christ said to the Pharisees, when they derided his simplicitie; That which is highly esteemed a­mongst Luk. 16. 15. men, is abomination in the sight of God. For these self-con­ceited wayes of learning, are so far from making men either wiser or better then others, that for the most part (except God over-act and over-power them with speciall grace) it makes them so much the more unserviceable to others, by how much they strive to be set above them, and at a distance from their capacities; and so much the more incapable of the truth of wisdome and vertue for themselves, by how much it sets them neerer to their own wit, and further off from the simplicitie and humilitie which is in Christ Jesus. This matter is a larger subject then now I am willing to en­ter upon; nor is it yet seasonable to undertake it: perhaps God will shew a way to meddle with these matters, and offer occasions, which shall be more free from offence then these times seem to afford: for I am not willing, either to joyne hands with the persecuters of learned men, because they are learned, or to be thought a favourer of those, who now a­dayes are mad against all that looks towards or like Learn­ing, (a generation of men, that knowing nothing, and yet presuming without Learning to know all; think it their re­proach, that any should be thought more knowing then themselves; and being led without any grounds or princi­ples, by their own meer whimseys, can endure nothing that is like a settlement, and looks towards the Regulating and [Page 44] composure of mens spirits.) For I confesse, that upon the name of Learning too much dirt and contempt is cast alrea­die, though wrongfully as from such men, yet deservedly as from God: for by reason of the ambitiousnesse of those that unprofitably have walked in a vain shew of Learning, and under a pretence thereof have sought nothing, but ease, plentie, and pre-eminencie, and by reason of the self-con­ceitednesse of those that partially walk still in strife about it, and have made their Learning a seed of gall and worm­wood, to embitter and embroil the spirits of all Christen­dome, for certain private opinions. (I say) by reason of these abuses of the wayes of Learning, which still continue amongst those that strive to be thought Masters of it, God doth justly poure contempt upon them, and will not cease to stain the pride of all their glory, and their greatnesse, by a full discovery of their shame, till they shew themselves wil­ling with all their devises, and shews of greatnesse to be re­formed; and till all the monopolizing practises, and cove­tous incroachments, whereby the enlargement of common helps to true Learning towards all, are enviously obstructed, be taken out of the way, and forsaken. And in hope that this may be done, we shall endevour without partialitie, to sowe the seed which God hath put in our hand, upon all waters Isa 32. 20. (upon all sorts of people, and upon all objects of knowledge)Gal 6. 9. for we may expect, that in due time we shall reap the fruit thereof, if we faint not: and this is the first part of my aime in the whole, even to provoke such as are capable of these thoughts, to peaceable and orderly meditations, and hum­ble thoughts concerning themselves in all matters of De­bate.

The applicati­on of the lat­ter part of the foregoing dis­course is to all that in the Magistracy and Ministery pretend to walk by the rules of Love, of Righteous­nesse and of Peace.

Secondly, in the last part of that which I have formerly insisted upon, where I speak of the difference and concur­rence of the Magistraticall and Ministeriall functions; my purpose is by a search into the nature and Properties of both offices, as in subordination unto Christ they relate each other; to discover the Rules of Christian Love, of Righteousnesse, and of Peaceablenesse observable between them, for the good of humane societies: to the end that [Page 45] such as make conscience their Rule, may see the path of Christianity, wherein they ought to walk; and that such as pretend to walk by the rule of Reason, and yet make their own will indeed rather then any thing else a rule to them­selves and others; may either be rectified by that which they pretend to walk by, or brought to the light and disco­vered to be self-willed and unreasonable; and that such as against both Conscience and Reason are evill affected to the welfare of the publick; may be prevented in the mischief which their practises may work against the safetie and quietnesse of the state, and of those that are peaceable in the land. For in these doubtfull, distracted and troublesome times; the greater our confusions are, the more it is necessa­ry to settle our judgement by a rule; that in matters of cleer duty, where Gods will is known, a good conscience may see where it ought to rest, and in matters of Debate, wherein circumstances are to be weighed, the common grounds of reason by the true method of reasoning may take place: for there is none other way imaginable to deal effectually and to meet with the spirit of self will, of igno­rance, and of presumption (the great traitours of all hu­mane societies) then to act thus, by undeniable Principles and Rules; and to oblige those with whom we act, and our selves also; to go no further then these direct us; for I suppose all will grant this freely, that thus farre all men, in all places are bound to deny themselves; nor shall it be re­quired, that any man, in any place should deny himself further, then to exalt above his own apprehensions and purposes the common grounds of Truths and Righteous­nesse: and this we hope they whom we deal withall will readily yeeld unto.

That therefore the turbulent inclinations, which with some are in the dark; with others are apparent, may be convicted and cast out of all; I shall endeavour to shew briefly the rules, by which the Christian Magistracy and Mi­nistery in their severall places respectively, for the good of the people committed to their charges, ought to walk in Love, in Righteousnesse, and in Peace towards each other; [Page 46] that that which is observable at all times as a direction to our happinesse, may by Gods blessing at this time be ap­plyed unto our present condition, as a restauration from our miseries, and a preservation from the ruine wherewith otherwise unavoidably we are threatned.

To come then to that, which is the fruit of all these considerations, and that which ought to be the finall re­sult of all the Debates which may be undertaken about these matters. Let us set our thoughts in a way to discover three things; which being laid to heart, may by Gods grace rectifie our miscariages.

The heads of this applicati­on. And the Rea­son why to be considered.

First, let us reflect upon the proper works of the Magistra­cy and Ministery more distinctly, as they relate unto the ends for which Christ hath ordained them in the world.

Secondly, let us consider the naturall properties, and proper acts of true love of righteousnesse and of peaceable­nesse; as they are duties proper to Christians more then to other men; and above all other men most observable by the leaders of Christian societies.

Thirdly and lastly, let us see how at this time these duties may be applyed, by those that are in place amongst us, to fulfill the ends of their administrations, and to cure the di­stempers of our present condition.

For except we rationally understand both what our work is, and how we are to go about it conscionably, as it becommeth Christians; how can we undertake it so as to expect a blessing upon it? but if we know cleerly, both the work, which is to be done, and the Rule by which we are to governe our selves in doing it; then as by following that Rule we may expect a blessing; so by neglecting it we shall be inexcusable.

Of the proper works of Ma­gistrates and Ministers jointly.

Concerning the proper works of the Magistracy and Mi­nistery, as they relate unto the ends for which Christ doth employ them in his service; they must be discovered by looking upon the aime which God hath in making them that which they are, and which they ought to have in ta­king their places upon them.

The end which God hath in making such officers [Page 47] amongst men is mainly this, to manifest the glory of his own goodnesse and his supremacy in all things over man­kind. For the Lord hath made all things for himself first; andProv. 16. 4 Psal. 8. then also for man, that in the right use of all things under God, man might shew forth his glory; and thereby attain to true happinesse: for happinesse in man is nothing else but to partake (so farre as he is capable) of the goodnesse of God, which is his glory towards us. Now the goodnesse of God in the hand of his Supremacy dispensing all things, runnes in two Channels, which answer to the twofold fa­culties of the life of man; to the two sorts of Creatures which God hath made in the world, and to the twofold way of putting forth his infinite vertues: the two faculties of the life of man, are Bodily and Spirituall; the two sorts of creatures which God hath filled the world with, are some visible, and some invisible; and the twofold way of putting forth his vertue is, by Nature and by Grace. In these chan­nels the glory of God is conveighed by the creatures unto the faculties of man; that all may partake thereof and be­come happie therein, and that one creature in the way of God may conveigh the same to another. Now that man, who is borne like a wilde asses colt, may be directed by the rightJob 11. 12. use, both of his faculties, and of the creatures, to attaine to his happinesse; God hath appointed some instruments, to lead him towards the way thereof, which are called Magi­strates and Ministers: and lest these, who by nature are nei­ther wiser nor better then all the rest, should be ignorant of the true way wherein they ought to direct others, he hath given to them both, one Supream head and director, his onely begotten Son Jesus Christ, by whom the worlds visible and invisible were made; by whom the Father hath brought back all things unto himself again, which were at a distance from him, by reason of the curse: by whom all things bodily and spirituall in man are restored to their in­tegritie, and inabled to act towards God: by whom all the creatures subsist, and are made again the receptacles of Gods goodnesse in nature and grace, and by whom, and in whom alone all the manifestation of Gods goodnesse is [Page 48] apparent, and the way to happinesse by giving God his glory, is made plain in the nature of man: and therefore he is set as the head of all things over mankind, and given as the Soveraign Director of those who are to direct others in the way to felicity, as well Bodily as Spirituall, as well by Nature as by Grace. Thus then Gods aime is to glorifie himself in his Son; and to glorifie his Son over all, and to glorifie mankind by making it happy in conformitie to his Son: and that the life and vertue of his Son, which is the fountain of Glory, and the spring of living waters, may as a river flow out and be dispersed to all that stand in need of comfort: he hath set instruments under him, as conduit pipes in the two channels of his vertue, to conveigh the same unto others. These Instruments are the forenamed Magistrates and Ministers, who are set to receive from Christ all that which is dispensable unto humane societies for their happinesse.

Between these two the Magistrate is first, for the Apostle saith, that was not first which is spirituall, but that which is na­turall, and afterward that which is spirituall. 1 Cor. 15. 46. the Minister therefore is the second in order: for all his admi­nistrations presuppose a man to be under the government, and in the right channell of nature; or at least capable of the administrations belonging thereunto: so then God hath made the Magistrate to stand by himself under Christ in the dispensation of the means of naturall felicitie, that he mayPsal. 2. 10, 11, 12. learn of him as his disciple, how to manifest the glory of Gods goodnesse unto all flesh.

Of the Magi­strates work by himself.

The aime therefore which the Magistrate, as he is a Chri­stian, ought to have in taking his place upon him, is to set himself under Christ, as his servant and instrument, to con­veigh to the societies of men by naturall means the enjoy­ment of all Gods goonesse, that he may be glorified there­in, and they may be happie thereby in this world: and to this effect his more immediate aime and designe should be, to employ the power and authority of his place, to or­der the outward societies of men in unity, to oversee, and rectifie all their actions, which are contrary to the will of [Page 49] God in nature, and by his conduct to settle men together in a condition of life, wherein Godlinesse and Honesty2 Tim. 2. 2. may be maintained and advanced, and safetie with Peace and Plentie enjoyed without disturbance.

From this description of his aime, as it ariseth naturally from Gods end in giving him his employment, we may gather two things, both what his proper works are, and what the propertie of his way is in going about them.

His proper works are, to set a foot all the meanes which he can use in his place, by which these ends may be brought to passe: and the propertie of his way in going about those works is, to carry himself sutably to the nature of men, with whom he hath to deal, to the eminencie of the place wherein he is set, and to the qualitie of the means where­of he doth make use; here then, if we will reflect upon par­ticulars, we shall finde these to be his proper works.

1. Togather and unite mens mindes and persons toge­ther under some common relation for their mutuall help, unto that which is good for all, as their joint interest: whence it is, that all corporations in a State depend natu­rally upon the Supreame Magistrate, as the branches of a tree upon their root.

2. To take notice of all mens wayes and walkings, to see that nothing be found therein prejudiciall to the com­mon good; and to call those that do any thing amisse, and contrary to the lawes of nature, or of the Common-wealth, to an account concerning their proceedings, to right the same.

3. To set up and maintaine indifferently towards all, the publick meanes of common happinesse, wherein all are concerned, that every one may enjoy the comforts of the life of nature. Here then his work will be so farre as out­ward helps can reach the effect, and counsell give addresse thereunto, to intend these things.

1. First, to provide for the life of Godlinesse by the pro­tection and advancement of the Christian Religion, and of the professors thereof, to shew himself a Nursing Father of them, and of the wayes of Gods worship in the [Page 50] State to countenance it with Authoritie.

2. Secondly, to provide for the life of Honesty; by the erecting, ordering, and overseeing all manner of Schools, for the education of all sorts of youths, in good manners, and in all manner of Learning, chiefly that, whereof every one shall be found most capable to become serviceable unto the societie of mankind thereby.

3. Thirdly, to provide for the subjects safetie by the ma­nagement of their strength for publick defence, and the just use of power, to punish all offenders, and to right parti­cular wrongs: that the wicked may stand in awe and fear.

4. Fourthly, to provide for the Subjects peace, by the settlement of good order in all things of a publick nature, and between man and man, by wholesome lawes and con­stitutions in matters of right and wrong; and by publick Judicatures in controversall cases, wherein by the law of nature none ought to be his own judge: that every one may know his duty, and behave himself blamelessely therein, or be reproved, shamed, and corrected in judgement for his faults.

5. Lastly, to provide for the Subjects plentie, by the set­ting up and encouragement of all manner of industrie by Sea and Land, in the wayes of Husbandry, of Fishing, of Merchandise, of Manufactures, and of every thing else, that may bring a lawfull benefit to the particular or gene­rall societies of men, amongst themselves or towards forreigners.

I conceive these to be the maine and full substance of his proper works, as he is a Magistrate, and a Christian in his place: and that these things should stand thus in his de­signe, although in the prosecution thereof, the order of his proceeding may be quite retrograde in some respect, and in some other variously changeable: As for the proper­ty of his way in doing these things, I conceive thus.

Of the pro­perty of the Magistrates way in doing his works.

In reference to the nature of men, with whom he hath to deale, his way must be rationall, and the neerer it comes to flow from the grounds of Common right and equitie, the more effectuall it will prove.

In reference to the eminency of his place, his way should be Authoritative and backed with Power. I understand a way to be Authoritative; when by a lawfull office, which none else can, may or will attend and discharge for the publick good, a necessary duty is prescribed to those that are in subjection, and that it is backed with power, when there is strength enough to inforce obedience to that which is commanded, and break all opposite resistance to the ex­ecution thereof. There is no power (saith the Apostle) but of God, and the powers (saith he) that be, are ordained of God. Rom 13. 1. and we may say, that there is no Authority (as it is distinct from power) but of men; because the dispensation of right to it, is in the hand of God, by the ordinance of men, or in the hand of men, by the ordinance of God: by men in this place, I meane the elders and heads of the peo­ple: by the ordinance of God, in the hand of men; I meane the fundamentall rights, which by nature are inherent in all humane societies, to provide for their owne safety and well-being: and by the ordinance of men in the hand of God, I mean the resolutions and agreements of the people, which are setled upon those rights in order to their well­being. And how far they should attend each other ordina­rily, or extraordinarily do beget each other, as God intends Iudgement or Mercy towards a people; I shall not now search into, but this I say for the Magistrates way of emi­nencie, that if matters be set a foot Authoritatively with­out power, especially in extraordinary administrations; those that act them, expose themselves unto contempt: and if they be set a foot powerfully without Authority, either in ordinary or extraordinary administrations, those that act them, make themselves odious as oppressours: therefore nothing should be done either Authoritatively without power, or powerfully without Authority.

In reference to the qualitie of the meanes, which are made use of, his way is to act by Commission and Depu­tation of Authority, of right and of power unto subor­dinate officers, who may act in the name of the Supreame; and may not be lawfully resisted, in that which they have [Page 52] commission to perform. And thus much concerning the Ma­gistrates work, and his way of going about it.

Of the Mini­sters work by himself.

As for the Ministers of the Gospel, Gods end is to glorifie his spirituall goodnesse towards the souls of men by their service, making them conduit-pipes of his grace towards the same; that by faith in Christ men may receive the for­givenesseAct. 26, 18. of sins, and an inheritance amongst those that are sanctified. And to this effect; Christ doth appoint them as his messengers to be witnesses of his Truth, which is the Co­venant made between God and man in himself, and to be2 Cor. 4. 5. servants to the societies of beleevers, the publick professors of his truth, for his sake: they are also made subjects for the1 Pet. 2. 13. Lords sake unto every ordinance of man, as all other men are, that they may give others a good example of orderly walking, and of harmlesnesse in the life of nature.

And of his way in going about it.

Now by this appointment of God concerning them, it is evident, that they in their places are not properly over men as Magistrates are in humane affairs, to command, and compell obedience to that which they inioyn; but onely to­wards men in Divine affairs, to let them know the will of God, and to intreat them to yeeld obedience thereunto for Christs sake; and in case men will not hearken to them, they have no more to do, but to shake off the dust from their feet, and declare the judgement of God unto them.

And as they have no masterly or commanding power over either the outward concernments, or the faith of those to whom they are sent, so they have no right to share any way with the Magistrate in his employments, no more then his meanest Subject, nor to meddle with the administration of any of his works, nor to incroach upon any part of his Authority, nor to make any mixture of his employments with their own under any publick pretence whatsoever; but in all outward and visible concernments, to be as it be­cometh meer Subjects, and under the Supreme Power, with­out any exemption, or any priviledge (by the title of Ec­clesiasticall persons) to be free from his jurisdiction, as the Man of Sin pretends his servants should be.

Therefore the aime which the Minister of the Gospel [Page 53] ought to have in taking his place upon him, is to set himself under Christ in his employment, as his servant and instru­ment towards the spirits of men; that by grace he may con­veigh the testimony of Gods spirituall goodnesse to them, that they by entertaining the same may glorifie God, and become happy both in this world, and in the world to come. And to this effect, his more immediate aime should be, to teach those that know not Christ to know him, and per­swade them to beleeve in him, and to professe his Name: and those that professe him, to walk by the Spirit of Christ with God in the Covenant, entertaining and observing the tenor thereof through conformitie to the crosse of Christ, in hopeRom. 8. 17. of being glorified together with him.

Of the diffe­rence of the Magistraticall and Ministeri­all wayes of administration

And from this description of his aime, and the appoint­ment of Christ concerning him towards his employment, we may see that his proper works, and the property of his way in going about the same, are, as farre different from that of the Christian Magistrates works and way, as the life of Nature is from the life of grace, as visible things are from invisible, as meer reason is from revelation, as ruling is from doing service, as coaction is from supplication, as com­manding is from being in subjection, as the outward man is from the inward, as this world is from that which is to come, as to be dead, and crucified unto this present life, is from seeking after the enjoyment of happinesse therein, and as bearing witnesse concerning the will and Word of God, to incline the conscience to yeeld it self willingly thereunto, is from an injunction brought forth by the will and word of man, with a purpose to see it actually performed, and personall obedience yeelded thereunto, whether it be done willingly or no. So that except men wil purposely set them­selves to go beyond their line, and neglect their own work, to take another mans work out of his hand; there can be no interfaring of the employments; and yet they may be as intimately coordinate, concurrent, and subservient to their joynt end of humane happinesse, and the glory of God in Christ, as sense is coordinate, concurrent, and subservient unto Reason; or right reason unto Conscience, or a good [Page 54] conscience unto the motions of the Holy Ghost, and to the testimony of Jesus in the word of prophecy.

And of the li­mits of their intermedling with each others affaires.

Thus we have briefly seen the proper works of these employments, as they relate unto the ends for which Christ hath appointed them. We shall not need to descend unto the particulars of the Ministeriall works, it sufficeth for our purpose in hand, to have discovered this, that by the ap­pointment of God, for the glory of his Grace in Christ Je­sus, as crucified unto the world on the one hand; and for the glory of his Supreame power in Christ, as exalted over the world on the other hand: the severall, proper and im­mediate ends and aimes of the Magistraticall and Ministe­riall employments, are put in two peculiar channells; and accordingly that their works are so distinct, as the work of the minde is from that of the bodie, and their wayes of go­ing about them so different, as the way to frame and beget inward thoughts towards God, is from the way to order mens outward actions in a societie towards men. For to attend the latter belongeth wholly to the Magistrate, as to attend the former is wholly peculiar to the Minister. And although the Magistrate, as a Christian, may intend as occasion is offered, to help, by the Spirituall Talent which God hath bestowed upon him, his Brethren in the way of setting their hearts aright towards God (nor is this any prejudice, but rather an advantage to the Minister of the Gospell) yet he cannot be obliged to give attendance unto that employment, as to a function of his Magistracy: nor is that to be reckoned as any part or act of his ruling office: but to the Minister it is his whole office to attend this con­tinually, by labouring in the word and prayer for it. Nor is it lawfull for him as a Minister of the Gospel, either to attend or to intend any thing else but this: it is true, that as a neighbour in humane societies, he may occasionally advise (being called thereunto) that which is most expe­dient to be done in the outward actions of men: (nor is any prejudice, but rather an advantage to the Magistrate in the State,) but if his aime should be to intend or attend, the regulating of mens naturall wayes; or the judging of [Page 55] men by their actions authoritatively or powerfully as an over­seer of their outward behaviour; he hath forsaken his owne employment, he hath usurped the station and place of his Ma­gistrate, he hath brought the state of Nature, which is single, under the intanglement of a twofold government, he doth confound the conduit-pipes of the Spirituall and Naturall ad­ministrations, wherein Gods goodnesse shall appeare and run, though joyntly, yet distinctly; and he doth lay in the spirits of men, and in the frame of their association, the foundations of Babylon, and builds up the Mystery of Iniquity thereupon, whereby worldly interests are covered with religious preten­ces, the consciences of beleevers enslaved to the wills of men, and the Truth and Ordinances of God perverted to serve hu­mane policies and deceitfull practices. For indeed this corrup­tion of the aim of the Ministeriall function, is the very Corner­stone of that mystery, which the man of sin hath maintained a­gainst the profession of the truth, ever since Christian Societies have appeared in the state of the world to be considerable.

The Rule by which the true property of humane acti­ons is to be discerned.

For seeing the natural & true end of everything doth determine & discover what goodnes is therein, and what is right or wrong in the properties, in the parts, in the faculties, in the actions thereof: for as these are, or are not subordinate and fitted for the attainment of their naturall uses and ends, so they are to be accounted good or bad, right or wrong: (as a hand, a foot, and an eye, so farre as they are fitted or not fitted to handle, walk, and see, so farre are they to be counted good or bad in their own kind) therefore in the rationall judge­ment, and estimate of the nature of humane actions, the knowledge of the true aim whereunto they should tend, doth shew the straightnesse or the crookednesse thereof: for as they are subservient or not subservient by their innate pro­perties, to produce the effect which ought to be aimed at; so they are to be judged good or bad, straight or crooked. If then according to this Rule we should reflect as we ought to doe upon our selves as well as upon other men, to bring all our proceedings to this test of Reason and Conscience, we may judge somewhat more particularly of our affaires thus:

The applica­tion of this Rule to the perverse de­signes of Magistrates and Mini­sters.

1. If any called a Christian Magistrate, or a Minister, be ignorant or unmindfull of the subordination of his Office un­to the Soveraignty of Jesus Christ, and doth not lay to heart these ends which Christ hath set before him, to be fol­lowed in his employment, to make the course of his admini­strations directly subservient thereunto; we may conclude of such a one, that as his heart is not right with God, so he will not be able to walke acceptably before God, or uprightly towards men in his Office.

2. If any called a Christian Magistrate, or a Minister, doth set himselfe to get into the employment, as into a place of ease, of plenty and profit, of honour and respect, of power and authority, that he may live at ease, and have power over, and respect above others; we may conclude, that therein he hath forsaken his interest in Christ, and his aim to serve him; and hath made his own eye (that is, his intention in the ad­ministration) which should be single, (that all his proceedings may be full of light) evill, corrupt, and full of darknesse. If therefore the light that is in him (his very eye and aim) be dark­nesse, how great is that darknesse, saith Christ Jesus? Matth. 6. 22. 23.

3. If any called a Magistrate, doth in his place set himself to keep people in Divisions, that he may rule at will between their partiall humours and passionate follies: to keep people in blindnesse, that they may not discern his way,, nor know their own, but be led at his pleasure: to keep people in Pover­ty, by getting all the riches and power thereof into his owne hand, rather to make all men his servants thereby, than to serve the publick therewith: to keep people in a slavish feare, and awfull terror, that he may rule them rather like beasts, than rationally and conscionably by love like men: and to keep up a shew of greatnesse and outward appearance of glo­ry, to make fooles gape and gaze upon them, rather than to seek the honour which commeth alone from God, by doing reall service in his way to the Common-wealth of Israel; if (I say) any man doth follow these politick subtilties of State. yet professing himselfe to be a Christian; we may conclude, that he hath not onely forsaken Christs way & aim, but hath [Page 57] drunk deep, and is drunken with the cup of the abominati­onsRev. 17. 2. 3, 4. and filthinesse of the great Whore, who rideth upon the scarlet-coloured Beast; and with whom all the Kings of the earth have committed in this kind vile fornication: and so far as he useth any of these wayes to compasse his own ends, and neglecteth the means, wayes and ends for which Christ hath put him in his place, so farre is he a part of her mystery, and shall accordingly receive his reward with her,, if he repent not.

4. If any called a Minister, doth set up a formality of Re­ligiousnesse, leading people to worship God this or that way therein, and to cast their conscience at rest thereon: if he doth not wholly apply himselfe to manifest Jesus Christ crucified unto his hearers, to bring them to be conformable to his death, as new creatures by the covenant, and to rest there alone upon free grace: if he doth help to persecute any in their bodies or states for outward relations and interests, ra­ther than study to addresse and convert their soules to God: and if he doth set himselfe in a state-way, either to gain pow­er and authority in his own hand, to share it with the magi­strate, or to subordinate his ministeriall imployment unto wordly ends of State-government, to cover the tricks thereof with a cloke of Conscience and Religion, that people should worship the Image which he sets before them: if (I say) any man doth pervert the use of his ministery thus, yet professing himselfe to be the servant of Christ; he doth play the part of the false Prophet, who doth work miracles before the great Beast, and exerciseth all his power over men. And theRev. 13. 11, 12, 13, &c. and chap. 19, 20. greater the naturall and acquired parts and gifts of this man are, and the more revealed and spirituall truths, or mystcall shewes thereof he doth mix with this kind of service, the more fire he doth cause to come down from heaven, and the more deeply he doth deceive; and therefore he shall accor­dingly receive also with the false Prophet so much the more of his reward, if he repent not.

5, If therefore such as are in power look upon religion one­ly as Jeroboam did, in order to their owne interests, and will suffer none to stand in places of employment, but men of [Page 58] their own creating, that will serve turnes towards the people: and if ministers that are in places of employment, look onely upon their Magistrate, as the Jewish Priests did upon Pilate, when they delivered Christ up to be crucified by him, and af­fect him no further than he will act their designes: whether they agree or disagree upon their matters together, it is appa­rent that by so doing, they conspire to make the people that are led by them, miserable and desolate, because neither of them follow either the true work, or the right way of their employment, neither towards the multitude, or towards one another: but if they doe openly disagree, they conspire then by tearing them in pieces, and setting them in factions against one another, to make their misery and desolation sudden and without remedy. For except God turn their hearts to a right course, and set them upon the works of their calling wthout partiality, and direct their counsels in a loving, righ­teous and peaceable way, (as Christ hath appointed his Dis­ciples to walk for his glory) towards the good of those that are under their charge, and for their own mutuall happinesse, they shall never be able for feare of one another, to intend, or attend any other designes but such as are acted by power and violence; whereupon the great Dragon their master in these courses doth set them; and whieh for want of Christian love and compassion, can end in nothing else but in mercilesse cruelties, equally ruinous to each other, and to the Common­wealths of humanesocieties.

Of the duties of Love, Righteous­nesse, and Peace joynt­ly.

Hitherto we have seen both what the proper workes and wayes of the Magistracy and Ministery are, as they relate unto the ends for which Christ hath ordained them; and what the error and deviation is from those works and wayes. And last­ly also what this deviation doth produce in all societies, where the duties of Love, of Righteousnesse and of Peace, are not thought upon, to referre the whole state thereof unto Christ, as Christians ought to doe. Let us now come to the second point of our Disquirie, which is to discover what the naturall properties and proper acts are of true Love, of Righteous­nesse and of Peaceablenesse, which Christians, and chiefly their Leaders unto happinesse, ought to intend towards all [Page 59] men, but especially towards each other in the workes of their employment, and above all in times of distresse.

Now to speak of these duties ingenerall, as to commend their worth, their necessity, their usefulnesse, and such like, I con­ceive it needlesse: for certainly it is not so much for want of knowledge of that which we ought to doe, that we run into errors, as by reason of our perturbation, and of our by-re­spects, which beget in us a disregarding of these, and an ob­servation of other matters; and are begotten in us through partiality in our selves, and fore-stalment of thoughts concer­ning others: For it is by reason of these things that we play the hypocrites, and lye against the Truth; for which cause our sin is the greater: For to him that knoweth to doe good, and doth it not, to him it is sin, saith the Apostle, Jam. 4. 17.

Of the duty of Christian love by it selfe.

Therefore as concerning the duty of Christian Love, it can­not be supposed in probability, that any in the Ministery, or in any other charge amongst Christians, should be ignorant of the nature therof; because it is known to all that have been taught the first Principles of the knowledge of Christ, that the duty of Christian love is two-fold: First, the affection by which we cleave to God as to our Father in Christ: And next, the affection by which we embrace our neighbour for Gods sake, as Christ hath embraced us. Now concerning our love to God, and friendship to Christ, it is evident that it stands onely in this, That we keep the commandements of the Father, and that we doe whatsoever Christ doth enjoyne us to performe, John 15. 14. and 1 John 5. 5. whence it is further manifest, that to neglect the known will of God, and to set our selves in a course which is contrary to his commande­ments, is openly to renounce Christs friendship, and plainly to become a hater of God, and hatefull to him. And as for the commandement wherein God will have us to shew our love, and Christ our friendship to himself, it is known by all, to be none other but the Law of Love, whereof the whole substance hath been delivered unto us in the new commande­ment which Christ hath given us when he sairh, John 13. 34, 35. A new Commandement I have given you, That ye love one another as I have loved you, that ye also love one another: by this [Page 60] shall all men know that ye are my Disciples, if yee have love one to another. The true evidence then of our love towards God, is this, That we love the Brethren: For he that saith he loveth God, and hateth his brother, is a lyar, saith the Apostle, 1 John 4. 20, 21. For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this Com­mandement have we from him, That he that loveth God, love his brother also.

The end (for this alwayes is to be lookt upon as that which doth manifest the nature and property of every thing) of love, is to seek the good of that which is beloved; Now our goodnesse Psal. 16. 2, 3. 1 Cor. 10. 24. 1 Cor. 13. 5. cannot extend unto God, therefore God hath appointed us to bestow that good which by us is communicable, upon men, our brethren, that beare his image: For love seeketh not his own, but the good of others. And in Christian love the good which is to be sought, and the way of seeking and imparting it unto others, is no where so discernable as in the example of Christs love unto us: for he procured and imparted unto us that which in it selfe was the onely good; and to us that whereof we stood in greatest need: For nothing it self is good, but God, and that which advanceth his glory: Now we were separate from God, and came short of his glory, Rom. 3. 23. but Christ brought us neare unto him, and received us into his glory, Rom. 15. 7. Ephes. 2. 13. Whence it is that the Apostle ex­horts us, to receive one another, as Christ also received us to the glory of Goll, Rom. 5. 7. The end then and aim of Christian love, doth tend to that good alone, which makes us partakers of Gods glory: for it aimes at the reall perception of Gods kindnesse, of his mercy, of his truth, of his faithfulnesse, and of all his goodnesse towards us; that all may find it, and in the covenant of Grace through Iesus Christ embrace it: for this is that glory whereinto Christ did receive us. As for the way of seeking and imparting this good unto others, we see by Christs example, a most excellent property of this love, that it doth humble and deny it selfe, and forsakes its own in­terests and conveniencies for the good of others, and that even to the utmost: For Christ through his love to us, though he was in the form of God, and thought it no robbery to be equall with [Page 61] God, yet made himselfe of no reputation, but took the shape of a Servant upon him, and became obedient even unto death, and laid down his life for us. Whence it is also, that we are exhorted by the Apostles, to have the same mind wich was in Christ Je­sus, Phil, 2. 7. And to lay down our lives for the Brethren, 1 John 3. 16.

We see then that the naturall properties, and proper acts of Christian love, tend wholly to engage the heart first to a per­fect obedience unto the will of God in all things, and then particularly to obey his will in this, That we should procure the good of our neighbour, even as Jesus Christ did procure for us that which was our good. Thus then through love to him, to doe to others that which he did to us, is the true Be­ing of Christian love.

Of the duty of Righte­ousnesse by it selfe.

As for the nature and proper acts of Righteousnesse, all do know, First, that nothing can be accounted right in Christia­nity, which is not conformable to a Rule. Secondly, that no such Rule can be accounted absolutely good, straight and per­fect, but Gods will, Rom. 12. 2. Thirdly, that this Will is re­vealed in his Word. And fourthly, that this Will and Word are the way of holinesse, wherein we ought to walke with God: for without holinesse no man shall see his face, Heb. 12. 14.1 John 4, 16. The proper act of righteousnesse therefore, is the straightnesse of our will in subordination unto Gods will, to walk with him. Now as God is Love, and he that dwelleth in Love, dwelleth in God, and God in him: so it followeth, that he that walketh in love, walketh with God, and God with him. Whence it is, that the whole Law is fulfilled in the duty of love; because all the straightnesse of the spirit of man, is the integrity of his love, in subordination to the will of God So that as the law of love is found to be the main principle of righteousnesse, so all the acts of righteousnesse are nothing else but the ful­filling of this law. Whence it is that the proportion (which is the measure of the straightnesse) of all actions between Man and Man, is taken from the naturall principle of love which every one hath to himselfe: for by the law we are comman­ded to love our neighbour as our selves, Levit. 19. 18. Matth. 22. 39. And Christ makes the Rule plainer to us when he saith, [Page 62] that all things whatsoever we would that men should doe to us, we should even likewise doe unto them, for this is the Law and the Prophets, Matth. 7. 12. And according to this Rule God shall right all things that are out of frame; for with what measure we mete unto others, it shall be measured unto us again, Matth. 7. 2. Now the cause why Love is the root of Righteousnesse, is, because it engageth the affection to be harmlesse, and to pay willingly unto others all things which are due unto them for their good. Whence it is also cleare, that hatred is the root of all unrighteousnesse, because it engageth the affection to the quite contrary motions. Now as Righteousnesse is the daughter of Love; so it is the mother of Peaceablenesse: for by giving to every one his due, contentednesse is begotten, which preventeth the cause of strife, and maintaineth peace. So then the end of Righteousnesse is to direct our way to live with God by the uprightnesse of our spirit and actions, in conformity to his will.

As concerning Peaceablenesse, the nature and property of it, is inwardly, that quiet and meek disposition of the mind, which is of great price in the sight of God: and outwardly, that sweet­nes1 Pet. 3. 4. and gentlenes of the carriage towards men, which neither taketh nor giveth occasion of offences.

Of the duty of Peaceablenes

The end of Peaceablenesse is to maintain, increase, and re­store the joy which commeth from the enjoyment, the aug­mentation and recovery of that which is good, appertaining to us in the way of righteousnes. And to gain this end, two things are in the life of Christianity to be observed, namely, what the proper acts of Peaceablenes are in our selves, and towards others; and whence the disposition of the soul which doth beget them, is begotten in us,

The proper acts of Peaceablenes in our selves are, to study to be quiet, 1 Thess. 4. 11. not to mind high things, but to conde­scend to things of low degree, Rom. 12. 16. for of Pride cometh nothing but contention, Prov. 13. 10. and to behave and quiet our selves as a child that is weaned from his mother, Psa 131. that is, to wean our soules from the lusts of the flesh; for warres and fightings come from nothing else but from our lusts that warre in our members, Jam. 4. 1. if therefore we have Salt [Page 63] within our selves to mortifie these lusts, we shall be able to have Peace one with another, as Christ commands us. Mark 9. 50.

The acts of Peaceablenesse towards others are, in respect of all men, to shew all meeknesse unto all men: Tit. 3. 2. in respect of those that are of a quiet disposition, to be of the same minde towards them: Rom. 12. 16. endeavouring to keep the unity of the Spirit with them in the bond of Peace. Eph. 4. 3. not envying them, nor provoking them, nor being desirous of vain glory towards them: Galat. 5. 26. In respect of those that are of an unquiet disposition, to follow Peace, and en­sue it towards them: 1 Pet. 3. 11. and that even so far as it is possible, and as much as in us lyeth. Rom. 12. 18. to do all things without murmurings and disputings against them, in a blamelesse and harmlesse way, that they may have no cause to murmure at us, or to dispute with us. Phil. 2. 14, 15. And to this effect, to lay aside all malice, and all guil, and hypocrisie, & evil speakings, and surmisings, 1 Pet. 2. 1, 2. And lastly, in respect of those that are injurious, to recompense no evill for evill, nor to avenge our selves, but to give place unto wrath. Rom. 12. 17, 19. Not to be overcome with evill, but to overcome evil with good. Rom. 12. 21. And to that ef­fect, with all lowlinesse and meeknesse, with long-suffering, to forbear them in love. Ephes. 4. 2. And to forgive them as God in Christ hath forgiven us. Ephes. 4. 32.

Now the originall and immediate cause of this Peaceable disposition of the soul, is to suffer the Peace of God, where­unto we are called, to rule in our hearts; Col. 3. 15. for when this (by the new Covenant in Christ) doth possesse the spi­rit, the soul is quieted within it self; because it entreth with Christ into that rest which he hath purchased and prepared for it. Hebr. 4. 10, 11. And it receiveth the Peace which he hath left with it, and given to it; so that the heart is not troubled, neither is it afraid at any thing which in this world can befall unto it, Joh. 14. 27. for the promise of the Lord, wherein he hath caused us to hope, doth sustain us, which saith, that he will keep him in perfect Peace whose heart is stayed on him, because he trusteth in him. Isa. 26. 3. But on the other side, those that have no interest in the Covenant of Peace which Christ hath made with us, can have no rest nor [Page 64] quietnesse within themselves, or towards others; because my God hath said, There is no Peace to the wicked: but his heart and his whole course is, as the troubled Sea, which cannot rest, but casteth forth mire and dirt perpetually. Isa. 57. 20, 21.

The ends then of these duties shew the perfection where­unto they lead us, and their proper works the way, by which we attain the same. For by the law of love we are taught how to aime at that which is truly good; by the law of righ­teousnesse, how to order our way in prosecuting of it; and by the law of Peaceablenesse, how to attend the delightfull possession of it. The first sets our minde upon God; the second directs us to him, and the third fits us to enjoy him.

What is pro­per to a Chri­stian in these duties more then to other men.

Thus in brief we see what these duties are, and whence in a Christian more then in other men they proceed; for other men know nothing herein but the principles of Reason and Morality, by which they look more upon the materiall out­side of the works, then upon any thing else; because naturall men cannot raise their minds unto the apprehension of spi­rituall truths, which beget in the soul a new life, and farre lesse can they act any thing thereby without speciall grace: yet if the Intellectuals of a man truly rationall in nature (which is not altogether impossible) be raised so far, by the right use of common illuminations, as to perceive the pro­portion which is between such performances, as these are, and the principles from whence they flow, he will finde no just cause to contradict any thing therin, although his heart will not be able thereupon to close with the duties them­selves: for a true Christian is a spirituall man, is not inabled to close heartily with these duties, either because he is con­victed of the rationalitie thereof; or because he doth under­stand the excellencie and worth of this way, above the way of Morality (for these are onely preparative inducements inclining his affection thereunto) but he closeth therewith onely because his conscience is enlightned by the truth, and purified by faith: and therein is bound over, and given up to walk thus with God in Christ by the covenant of grace: for through the law of the spirit of life and love which is in Christ Jesus, whereby he is freed from the law of sin, and of [Page 65] death, he is made conformable unto the image of the Son of God; and the righteousnesse of the Law of God through faith and love being fulfilled in him, he hath peaceable commu­nion with the Father, and with the Son, wherein he doth set himself to walk with joy, and unspeakable comfort in the light of their countenance, by which he is daily trans­formed from glory to glory, as by the Spirit and presence of the Lord.

The rule then, and the way of a Christian is to walk in these duties towards all men, and for these ends; not with humane wisdome, and the reasonings of his naturall under­standing, (although he doth nothing irrationally) but ac­cording to the direction and manifestation of the Spirit of grace: that is, according to the testimony of Jesus, revealed unto his spirit, which obligeth his conscience to follow affe­ctionately the rules of these duties, in all simplicitie and godly sincerity; through love to the life of Jesus Christ, and the grace of God in him; and not for any other obligation, or by any other consideration whatsoever: and whosoever doth walk after this rule, Peace be upon him, and upon the Israel of God. And because we have not hitherto walked after this rule, we have not as yet found the way to Peace; for to finde Peace out of this way, is as impossible as to misse of it, within it.

How universal they are, and inseparable from Christia­nity. And chiefly in leading men, and times of greatest need.

From hence we may observe, that these duties have an universall influence upon all the wayes of Christians; for as Christians, they are essentiall to them in all the works of their severall callings; and if they studie not to do all their works by these rules, they cannot be said to do them as Christians; for as Christians we are commanded to do all our matters with charitie, 1 Cor. 16. 14. for we are obliged by the love of God to us, as his dear children to be followers of God; and to walk in love, as Christ also hath loved us. Ephes. 5. 1, 2. And if we walk not thus, it is evident that we are none of his children, but have renounced his love, and are destitute of the life of God in all our undertakings; for he that loveth not, knoweth not God, for God is love. 1 Joh. 4. 8. And again, as Chri­stians we are bound to serve God, and Christ in his king­dom; [Page 66] and if we serve him not, how can we truly bear his Name? Now the kingdom of God, wherein we are appoint­ed to live, and wherein all our works are to be done as a ser­vice unto him, is righteousnesse, peace, and joy in the holy Ghost: and he that in these things doth serve Christ, is acceptable to God, and approved of men: saith the Apostle, Rom. 14. 17, 18. If then we serve not Christ in these things, or intend them not at all; how can we be called his servants, or said to live in his kingdom? The end of the whole profession of Christianity, as to us men, within our selves, and in reference to one ano­ther,1 Ioh. 1. 4. is the fulfilling of our joy. This end is attained, when we partake of the righteousnesse and peace which is in Christ Jesus; and when through his love, we are moved and inabled, to impart that which we do partake unto one ano­ther, that by the enlargement of grace, there may be a ful­nesse of joy in all. For all that professe the name, and partake of the life of Christ, have an interest in one another; and as by their right and priviledge to him, they may challenge from each other the consolation that is in him, and the com­fortPhil. 2. 1, 2. of his love, and the fellowship of his spirit; so it ought to be one of their chief aimes, in the common profession, and indeed is the main of their duty therein, to intend, and to impart these things effectually towards one another: which if they do not, they neither serve Christ, nor seek their own good in his kingdom; but in very deed, renounce him, and his service, and their interest in each other, and the whole truth of the profession. And if in all mens actions, and at all times these Rules are so necessarie, and fundamentally essentiall to Christianity, that nothing can be acceptable to God, nor profitable to men without the observance thereof; then we must needs conclude, that they are most of all ne­cessarie in the chiefest actions, of our chiefest men that are leaders in the profession; and at the times of our greatest ex­tremities and difficulties. For if in such times we take not counsell at the mouth of the Law, and of the testimony; we can expect no dawning of the day of salvation, nor morn­ingIsa. 8. 20. 22. light arising to us: but in all our doubts we shall meet with easelesse grief and trouble, in all our deliberations with [Page 67] endlesse confusion and disorder; in all our difficulties, with dimnesse of anguish and pain: and by our own undertakings and counsels, we shall be driven into darknesse, and despair at last.

Now to the end, that at this time, and in the straits whereunto God hath brought us, partly for our finnes, part­ly to fit us for his Kingdom, we may not miscarrie, and fall into such sad inconveniences: and that by the neglect of our duty, let us come unto the third and last point of our disquirie, which is to be the fruit and conclusion of all that hath been said hitherto. And that is

How these Rules are to be made use of to cure our diseases viz. By the disco­very of our present con­dition.

To see in our present condition how these Rules should be observed, by those that are in place to cure our di­stempers.

And to this effect I shall, as briefly as may be, look upon our present condition, upon our distempers therein which are the causes of our disease; and upon the Method of the cure, by the application of the Remedie thereunto

I am not ignorant, that our present condition is diffe­rently understood, by the severall parties whereinto we are fallen; some look this way, some that way upon it: but all that can discern any thing which is to be seen; or judge of the reasons of what they see: may discern this of our con­dition, that we are neither setled in, nor much inclined to entertaine, peaceable affections: that we are strangely by­assed, and broken to pieces in our wayes and actings: that most of us are beset outwardly with difficulties, (burdens on the one hand, wants on the other;) and many possest inwardly with scrupulous perplexities about the way to be eased thereof. And those that can judge, may judge, that the reason why our condition is thus at present is twofold.

First, because we are many wayes discontented one with another, in reference to that which is past on all sides: Se­condly, because there is no agreement amongst us, about the way of future settlement, in expectation of what is to come: and whatever any may think, or hope upon spirituall grounds, concerning the event of these evils: (wherof I can entertain, I blesse God, as great hopes as any,) yet sure it is, [Page 68] that none can look with the eye of a Christian upon our present condition, referring it unto God; but he must confesse that we are under a visible judgement, which may as well end in our utter destruction, if God in mercy pre­vent it not; as in a happy settlement, nor can any rationall man be so sencelesse, as not to perceive this to be a Truth: nor is it credible that any true Christian will be so stupid, as not to lay this Truth to heart.

And our be­haviour there­in before God to make it our happinesse.

If then, in this case of dangerous unsettlement, wherein the Master-builders are at variance, and most that are un­der them, seeme willing rather to pull down what others have built; then by counsell to uphold joyntly what ought to be setled, (which is a sad presage,) we should every one seriously consider what becometh us in our places: lest we be given over to delight in each others destruction, let us reflect upon our wayes, and order our behaviour rightly therein towards God and men; that upon the discoverie of that which is a misse, we may henceforth labour to make them such as beseems Christians. For if we set our selves to murmure at the changeablenesse of humane affaires, this is nothing else but to controul Gods counsell, whereby he hath appointed that to be one of the speciall meanes of our felicitie: if we murmure and fight against the afflictions, which our outward man must suffer under these changes: this is nothing else, but to kick against the pricks, and to strive in vain against the unalterable law of nature: and if we set our selves to discover, and condemn the faults of other men under these changes, to trouble our selves and others at the supposed causes thereof, rather then to finde out a way to redresse the same, this is nothing else but ma­liciousnesse and madnesse: but if in all these trialls and changes, we studie the constant and equall rule of Christia­nity, to order our wayes therein before God and men, with­out partiality, this is that, which will make us truly hap­pie in all our unsetlements: for as concerning the state, wherein at the present we are, (seeing it is evident that God by an extraordinary hand of judgement hath cast us into it) as it is now unavoidable, so to be under the chan­ges [Page 69] thereof, is not to be counted our sinne, but rather our triall; and through the lot of our affliction, the way to a blessing, if we behave our selves as Christians ought to do therein. For if all the good or evil, of every outward con­dition as to us, doth wholly depend upon the frame of our spirit, and upon the way of our behaviour before God therin; then it doth follow, that according to our spirituall temper or distemper, and our orderly or disorderly carria­ges in this condition, the event thereof will be our happi­nesse, or our miserie; for if our spirits are distempered, and our course disordered against the rule of our profession, it is evident that this will redouble the evill of our affliction, inwardly and outwardly, making it both wayes sinfull, and thereby miserable: but if our outward changes take us not off from the way of Christianity, which is unchan­geable, we have just cause to beleeve, that by the increase of vertue and grace, they will become our onely happinesse, because we have a promise, that in all these things we shall be more then conquerours through him that loveth us: Rom. 8. 37. And we are further taught, that as the sufferings of Christ abound in us, so our consolation also shall abound by Christ. Now the2 Cor. 2. 5. sufferings of Christ are said to abound in us, when in all our afflictions we walk sted fastly with him in the profession of his way: for then whiles the outward man doth decay, the 2 Cor. 4. 16. inward is renewed day by day: is there any thing even in the midst of greatest distresses, that can obstruct the enjoyment of this consolation, but the discomposure of our spirits, and the disorderlinesse of our behaviour in the work of our em­ployment. And lest by these means we may be deprived of our comforts, and lose the fruit of our labours which are undertaken for the reparation of that which is laid waste among us; let us point at the chief distempers and disor­ders which obstruct our work, that they may be removed, and the course sutable to the Rules of our holy profession, heretofore set down, seriously taken up, and sincerely fol­lowed.

I have already given you my sense of severall distempers and disorderly carriages of some particular men, in their [Page 70] distinct wayes, which have a speciall influence upon our spirituall affairs, to make us, as the confused builders of Ba­bylon, the authors of our own dissipation and ruine: I shall now mention a few disorderly courses, which are incident unto all men more or lesse, and seeme to discompose the healthfull constitution of our whole societie, in the ma­nagement of all outward affaires: and here, although I am not ignorant, that the distemper of the spirit, and the disor­der of the behaviour are things very farre distant in their nature, and distinct in their properties: yet because in mat­ters of outward concernment they are seldome separate, and going hand in hand, they beget interchangably and are begotten by each other; therefore, and for brevities sake, I shall not heed their distinction at this time; but leave it to every ones thought in that which I shall offer: here then let me speak of the distemper and disorderlinesse proceeding from these following roots of bitternesse, viz: from envie, from jealousies and fears; from tale bearing and pri­vate censuring; & from revenge, which I conceive to be the chief causes of our present diseases: and of all these this is to be said in the generall, that as no man can exempt himself from the danger of these sinfull motions, so those that are most remarkably engaged either by their places or proceed­ings in the management of publick affaires, are most lyable to the temptations thereof, which are so much the more hurtfull to the Societies of mankind, by how much the per­sons upon whom they seize are found more eminent in parts or places: and the affaires upon which they reflect are more important; and by how much the complication of these distempers in those that are acted by them is more powerfull, lesse corrigible, and lesse discernable.

By the chief causes of our diseases.

But let us come to the particulars of these evils, to see the symptomes of our publick maladies therein, and finde the cure thereof.

Whereof en­vy is the first.

First concerning envy; the spirit of God, by the Apostle Iames discovers the nature of it unto us in his 4. Chapter, where he shewes, that all our wars and fightings come from our inbred lusts. Chap. 4. v. 1. that these beget an extream dis­order [Page 71] in all our carriages towards God and men ver. 2. 3. that the object, our lust is conversant withall, is nothing else but this world, and that the end whereat we aime there­by, is the enjoyment and friendship of the world, in the satis­faction of an adulterate affection, which is enmity unto God ver. 4. then he confirms this last assertion by the testi­mony of the Scripture, and declares furthermore, that the root of all our lustfull disorderlinesse is nothing else but envy v. 5. The testimony of Scripture is alleadged thus: or do ye think (saith he) that the Scripture speaks in vain? viz: when it calls you adulterers) intimating that by this de­nomination our lustfull friendship with the world, is brand­ed to be a defection and breach of Covenant, and conse­quently enmity with God. Then the root of all these lust­ings, and of our disorderly behaviour therein is expressed in the following words by another question thus. Doth the Spirit which dwelleth in us lust to envie? as if he had said; it is evident, that your friendship with the world is enmity with God, seeing the Scripture doth not call you adulterers and adulteresses without a just cause: and as for us, that make profession of Christianity to serve God in Spirit and truth, doe ye think that the Spirit of Christ which dwelleth in us, hath any lust to envy? no certainly, there is no such lust in this Spirit: therefore you ought to judge your selves, that in all these irregular proceedings, whereof the root is no­thing but envie, you are not led by the Spirit of Christ, but by the adulterous spirit of this world: from which Analy­sis and interpretation of the Apostles words we may gather evidently three conclusions.

The nature of it as opposite to Christiani­ty.

1. That the originall of our distemper and disorderlines is enviousnesse. For he saith, the spirit doth lust to envie: that is, desires to fulfill the motions of envie; if then the sa­tisfaction of our envy, be the end of our lusting, envie is the root whence lust proceeds: for in the immediate end of eve­ry thing the principle of the being thereof is to be found.

2. That the Spirit which dwelleth in the Saints, doth not lust to envie.

For the assertion in it self is clear and undeniable; and [Page 72] that in the Apostles words it is intended, is evident by the adversative Particle of the following words, which joyneth them unto the latter end of the 5. verse, and the whole con­text and coherence of the matter doth evince, that in the 5. verse there must be instead of one (which in our ordina­ry translation is expressed) a double interrogation: where­of the latter must run in this sense. Doth the Spirit dwel­ling in us lust to envie? as if he had said, by no means.

3. That the Spirit which is in the friends of the world doth lust to envy.

For it is clear, that all worldlings are bent to lust, after that which they would have, so as that they envy others to have it it besides themselves: and that is the thing, which the Apostle here doth presuppose, whereupon the question, denying it to befall unto the spirit which dwel­leth in the Saints, is raised. We must observe then, that as the Spirit of God, and the spirit of the world are opposite, so their lusts tend to different ends, and what is denyed of the one, is affirmed of the other: Whence we must further observe, that the corruption and infection of our spirit in nature; making our lust disorderly and contentious, is ori­ginally self-love, as it taketh us off from the love of our neighbour: that is, as it perverteth our intention from de­siring, that he may partake of that good which we wish for our selves; for self-love is not otherwise vicious, but as it confineth our intentions within our selves alone. It is no sin to love ones self, if we love our neighbour as our self.

The object of it.

Now the imaginary good thing, which naturally be­tween all parties, as they are parties, is the object of their mutuall envie: is the Preeminencie, for which they strive in comparison one of another, that either they may subject others unto their will; or at least exempt themselves from being subject to the will of others, both which are most op­posite unto the spirit of Christianity: which doth not at all affect any dominion over others, but rather doth set it self to serve and please others through love. Even as Christ Jesus served us, and pleased not himself but others to their edi­fication.Gal. 5. 13. Rom. 15. 3. Therefore his way and aime was, [Page 73] was, when hee walked amongst men, not to joyne himselfe to any of the parties, that then were a foot amongst his countrey men the Jewes; but to walke in­differently and by one Rule towards all. Nay, he was not averse from conversing with the Samaritans themselves, whom all other Jews did abhor: (as is apparent by I [...]h 4. v. 5. till 45.) that he might impart himself unto all freely, in that which was good, without envying the enjoyment thereof unto any. It is therefore evident, that if professours live in envie, strife and division one with another: they are not to be counted Christians, that is spirituall, but carnall. And at the best they are no more but babes in Christ: because therein they walk not as his disciples, but as men: all parties1 Cor. 3. 2 [...]. and partialities are amongst men, as men of this world; and not amongst men as Christians: and their aime in the world is, to deprive others of that good which they pretend to possesse, as due unto themselves, rather then to others.

Now as I said before; the Imaginary good which a party, as a party, doth pretend unto in comparison of others, who do oppose it; is nothing else but to have the preeminencie in that where it is opposed. Nor can men as men walk by any other rule but this: because they can see no reason why they should deny themselves, to give others the pre­eminencie above themselves: none but Christians as Chri­stians can understand, that they ought to deny themselves, take up a crosse, and preferre the benefit of others to their own conveniencies, onely because Christ did so towards us; because this is the badge of his disciples, and because by the new covenant we are bound to be conformable unto his image and to follow his footsteps. Therefore no naturall man can say from his heart, as the Apostle did to the Co­rinthians.1 Cor. 4. 8: Now ye are full, now ye are rich, ye haue reigned as Kings without us; and would to God ye did reign: and again, I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as Repro­bates: for we are glad, when we are weak, and ye are strong. 2. Cor. 13. 7. 9. And again. To the weak I became as weak. 1 Cor. 9. 22. But it is otherwise amongst men; for all strive to get [Page 74] strength in their own hand and make others weak: all strive for the preeminence, as in riches and in glory; so for that which doth bring these things with it, which is the trust to manage power and government in this world: and truly if we look upon our selves, as in the presence of God, to see what we have been doing as men in this kind: we cannot be so senselesse of our naturall inclinations, as to think that we have not acted as parties one against ano­ther: nor so unconscionable as not to be convicted, and wil­ling to confesse, that in such actings the object of our par­tialitie and envie hath been, the gaining of preeminencie, to manage the trust of power and goverment above others, or at least before them.

Our practise about that ob­ject

It is not my work to judge of State affairs, I am directly endeavouring to take off others (to whom it doth not be­long) from the partiall judgements which they make thereof: nor do I intend to please or displease any partie in the State, (for I hate partialitie with a perfect hatred, as by that which I have here said may appear) nor do I for any private designe seek to humour any body: (behold God is my witnesse) in that which I shall say; but intending at this time, to drive this nail to the head, I must not seem so stupid and brutish; as not to take notice of Gods work and hand over us, and not to see what the changes are, which the Almighty hath brought upon this Kingdome and State, which have given occasion to the spirit of envie, to become active among us.

We cannot then but see, that God hath permitted him, in whose hand before these troubles the chief trust of govern­ment and power was, to be deprived of the same; and by what means this is come to passe, is apparent unto all: for first the management of affairs which he used, being judged very prejudiciall to the safetie of the State by those, unto whom the publick Reformation thereof was intrusted: it then fell out, that the trust of Government and Power, was devolved by degrees, upon those whom God did suffer in their places to act against him. How this fell out, I think none can be ignorant, who hath been able to observe any [Page 75] thing. For after that God had set up those, who acted a­gainst him in their places, by a right which the King him­self conferred upon them, to sit as long as they thought fit, to manage their trust; after that they were engaged by the Law of Nature to act for their own safetie, by the Power and Authority which they had in their hand, and after that their whole management of power became without hu­mane contrivances by Gods supreme conduct, as miracu­lously successefull for their advantage, as their adversaries management became with all humane contrivances, unsuc­cessefull for their disadvantage; it pleased him, who doth all things according to the counsell of his own will, so to change the Government, that from one intrusted in chief, it fell into the hands of many, and that it became a conse­quence not of a free transaction, but of prevailing power; unto the rule whereof, the trust of governing was on all sides given up & committed, by the drawing of the Sword. After (I say) that these things by degrees happened thus, it fell out amongst those many, into whose hands the manage­ment of affairs did fall (as naturally it needs must amongst those that think themselves equall one to another, when they take up different interests) that none would yeeld the priviledge of pre-eminencie unto his neighbour: but every one did strive to get possession of it for himself. In this con­test, as formerly the King had lost his hold of the Govern­ment for want of power, so that party which without ha­ving hold of power would have setled the Government by his means, with reference to some of his desires; and against the sense of the powerfull party, hath for his sake, and for the necessitie where into the powerfull party thought it self, the whole cause it had prosecuted, and the state of the king­dome, reduced, lost the place which it had in the Govern­ment; and is now made subordinate unto the party which hath prevailed.

Thus all along the object of strife hath been the trust of power and government; and the pre-eminencie in this trust hath been the object of envy, and is still in the spirits of those who are passionately moved either at, or about, the change of outward affairs.

The effects of it.

Now the spirit of envy doth work ordinarily upon us, when we finde our selves in want of some thing which we desire, and others in possession thereof, whom we love not. And it is hardly to be determined, whether the grief for ones own want of that which is desired, or the enjoyment thereof by others that are hated, be the greater vexation to an envious spirit; nor can it otherwise be determined, but by the discoverie of two other passionate distempers, Pride and Hatred, whereof this evill humour is made up, and wherewith it is from time to time fermented to fall into its paroxismes. For if pride be predominant, then the fit of our vexation is more for our own want, then for others enjoy­ment: but if hatred be predominant, then we are more vex­ed that another hath it, then that we do want it: and this makes an envious man, when he is out of hope to gain what he would have for himself, to bend his thoughts, that it should be transferred rather to any other hand whatsoever, then that it should remain with him that hath it, nor doth he think any thing unjust which may bring this to passe, though it be unto others never so grievous and injurious: and when he can neither gain it to himself, nor transfer it to another, his last endevour will be to spoil it, and make it miscarrie in the hand of him that hath it: as in the GospelMatth. 13. 25. parable, the Enemy that sowed tares among the good wheat, did it, because he envied him, to whom the wheat did belong: So do all those that make no conscience to ob­struct good and lawfull enterprises; onely because they are set afoot by those whom they affect not, or whom they envy to have the honour of doing that which is commendable. And how far upon those distempers this kinde of disorder­linesse hath broke forth from time to time, or still doth reign in the spirits of some of us, and who have been the chief actors for Satan therein, I shall not make my self a Judge. Nor do I mention these things, as the custome is compara­tively to justifie one, and condemne another side; as one pussed up for one party against another, (which the Apostle forbids, 1 Cor. 4. 6.) but herein I shew the nature of our disease, as in the presence of God whom in his judgements over us, I adore: [Page 77] therefore I shall leave unto him whose wayes are unsearch­able, and who searcheth the hearts of all men, both the dis­coverie of the chief authors, and the judgement of the par­ticular actors of the sinfull miseries which hath overtaken us, for he will certainly in his own time and way find them out.

The end for which this is spoken to.

And yet withall, I intend by this representation of our disease, to recommend and refer the consideration of these causes of our publick grievances, to the consciences of those, who on all sides have had least amiable complyance with their brethren, and ingenuity for the best designes; or have been most active in partiall counsels and undertakings to­wards others, and most unsetled within themselves; that they should lay the matter seriously to heart, and consider the sphere wherein they have walked; that at least in their present and future undertakings; they may be awakned un­to moderate and amiable wayes of righteousnesse, which I shall beseech the Lord in mercy to their souls to grant them grace to do, that henceforth none may enviously obstruct, but every one sincerely, faithfully and lovingly joyn to help forward our settlement, in the course of a perfect Reforma­tion.

This then is the first root of bitternesse, from whence the rest of our distempers are sprung up; & if this were throughly cured, none of the other would greatly annoy us: but this being the head-spring and heart of all the rest; the other are subordinate thereunto, as lesser streams of gall and worm­wood, to diffuse the poyson thereof, through all the veins of our Body politick; for so much malice as envy doth in­fuse in them, so much is their bitternesse heightned, and their distemper inflamed to work the effects of mischief.

Concerning State jealou­sies and fears.

That which most immediately doth follow envy, is jea­lousie and carnall fear; of which I need not say much, onely in a word or two I shall discover somewhat of their nature, that such as are able to see, may observe the influence which they have upon their own spirits in publick affairs, and the distempers occasioned thereby amongst us.

What they are.

State Jealousies and Fears go hand in hand; for they be­get reciprocally each other, and are begotten of each other; [Page 78] and although all jealousies are fears; yet all fears are not jealousies: for jealousies are the suspicions which men have of other mens intentions of their affections, and of the de­lignes of their affairs; but fears are properly the apprehen­sions of evils, which may befall unto us by their means. Those reflect upon the counsels, these upon the actions of men, and upon the events of businesses. Now the difference between envy and jealousie is this; that we envy those whom we love not, because they enjoy the good which we want: but we are jealous over those whom we are obliged to love, lest we be deprived by them of that which we pretend to possesse. This passion may be harmlesse, if the love upon which it is grounded be pure; but if pride doth mix it self therewith, then we are jealously affected towards others, butGal 4. 17. with Gal. 6. 13. not well, as the Apostle terms it: because it maketh us wil­ling to exclude others from that which is their advantage and priviledge, that they may be brought under our power to affect us; and that we may glory over them.

How far law­full and com­mendable. Wherein un­lawfull and discommenda­ble. And what ef­fects they work upon the Subjects.

Now therefore there may and ought to be in Magistrates and Ministers a commendable, and lawfull jealousie and fear, which is for the good of the societie over which they are set: this is a prudentiall care to watch for the good, and prevent the evill, which may befall to those whom they love, and over whom they are set. Thus the Apostle was jea­lously affected towards the Corinthians: I am (saith he) jea­lous over you with godly jealousie; for I have espoused you to one hus­band, that I may present you as a chast virgin to Christ: but I fear lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. 1 Cor. 11. 2. 3. His jealousie was not a fear lest he should lose some­what of his esteeme amongst them, or his particular interest in them be lessened; (for elsewhere he renounces this de­signe, and gives up his whole esteeme to their advantage, when he saith, I pray to God that you do no evill; not that we should appear approved, but that you should do that which is honest, though we be as reprobates. 2 Cor. 13. 7.) But lest they should lose somewhat of their neernesse towards God, and their com­mon interest in Christ be lessened. And according to this pat­tern [Page 84] not onely Ministers, but faithfull Magistrates ought to be prudentially watchfull, and jealously fearfull, not so much for their own interest in the affections of those that are under them, lest they seem to be lessened therein; but for the good, and advantage of those that God hath committed unto their charge; lest they come short of that felicitie which they are bound to procure unto them. Thus an upright­hearted Magistrate will be carefull to prevent the seeds of Mutinie, of Discontentednesse, and of Division, lest thereby the publick Peace, and welfare of the people be lost and di­sturbed, rather then that he should lose his pre-eminencie, and the advantage of his place therein. For if he doth love them, and is faithfull to the trust committed by God unto him for them, he will wholly quit this of his own, for the purchase of that unto them, chiefly when otherwise it can­not be obtained: and this he ought to do, because he is bound to know, that God hath set him in his place for the good of the people, and not made or given up the people to the pleasure of his will, and meerly for him to be a Ruler over them; the Court flattery which hath darkned this truth, hath caused the Leaders of the Nations to erre, and destroyed the way of their paths. For the great ones that have power in the world, being flattered into pride and self­love, and forgetting that they are servants of the Commu­naltie for the publick good thereof, make use of their places, and abuse their trust, to satisfie private passions; they look upon all men, and things as made to serve their wils; and whatsoever is not subordinate unto the way of that plea­sure and greatnesse, wherein they delight to appear above others, is made an object of their jealousie and suspition; as if all that are not slaves unto their appetites, were opposites unto, or competitors of their greatnes. When this imaginary suspitiousnes hath put the spirits of those that are in supre­macy out of frame, they pervert the course of their Govern­ment, setting themselves rather to vex and grieve those that disagree from their sense in any thing (onely because they go not their way, to humour them in all things; though they be otherwise harmlesse and quiet in the Land) then to [Page 80] oblige every one indifferently, in every thing, to all com­mon duties of mutuall serviceablenesse, of love, and of faith­fulnesse to a publick interest, which is the onely true work, and ought to be the whole and single aime of those that are in places of Authority: but when this is not their true aime and work, as tending to the good of others, they can do no­thing else but minde themselves ambitiously; and then their jealousies must needs run in this strain, because they can re­flect upon nothing but in order to themselves: in which snare when once they are taken, whether they be Magistrates or Ministers, according to their dealings with those that are under them, the reward of their hands is justly given to them; for the Lord, who cannot be mocked, doth cause eve­ry man reap that which he doth sowe: if therefore such as rule, sowe the seeds of perverse jealousies and fears upon the grounds of ambition and self-will, in the minds of those that are in subjection, they must expect to reap nothing from their affections but the fruits of gall and wormwood: and when their spirits are once embittered, their fears being restlesse, and their discontentednes easelesse, they put them­selves upon the causes of troubles, and disquietnesse unto themselves, and to those that are over them; for seeing they are made to conceive by that which they finde in a vexati­ous government, that they cannot confide their safetie any longer unto the hands of those that seek to enslave them: they are naturally inclined, and easily brought over to set up to themselves new interests, that are not onely different, but opposite to those, that are intrusted with the manage­ment of publick affairs. Whence it is, that they hearken rea­dily to such, as augment their fears, and foment the evill impressions which they have taken up against their superi­ours: by which means, as the fire devoureth the stubble, and the flame consumeth the chaffe; so the root of the greatnes, of the Grandees of the Earth, becometh rottennesse; and their blossome goeth up as dust, and this justly, because they have cast away the law of the Lord of hosts, which is the lawIsa. 5. 24. of humi [...]itie, and love, to serve others with their talents for a publick good; and despised the word of the holy One of [Page 81] Israel, which is the word of Righteousnesse and of Faith, teaching all men to live unto God, according to the simpli­citie of the Gospel. For because that law, and this word, is not entertained by the Rulers of the Earth, and those that are ruled by them; therefore the Laws of evill surmisings, and carnall fears, by the just judgement of God are set to over-rule them in all their wayes, to their mutuall destru­ction; and the words of tale-bearers, and of whisperers, of railers, and of private and publick censurers, are appointed to be the fuell of that fire, which their own distempered pas­sions doth kindle to consume them.

How far these effects have broke forth amongst us. And how far Ministers have been faultie in contributing thereunto.

Thus we see what the effects of carnall jealousies and fears are, in the minds of earthly men, how they are propa­gated from the head to the members of a societie; and how they return from the members upon the head, to fructifie unto its own perdition: the experience which we have had of this is beyond all discourses; and how far the humours of the parties have been over-come by these distempers, how deeply their mutuall jealousies and fears have wrought; what effects of disorderlinesse have followed thereupon, to the dishonour of Christianity from time to time; how like unto the waves of the Sea in a tempest, one fear is come up­on the back of another; and how through evill surmifings, all parties have heightned each other in their animofities, even to desperate resolutions; this should rather be lament­ed in secret, then publickly layed open to our shame. Espe­cially seeing it cannot be denyed, but that even they, who should have quieted the spirits of all men, and set them right towards one another; who should have begotten and main­tained mutuall love and confidence between brethren; who should have inclined those that are in subjection to trust God with the Trustees that are over them: who should by not medling in temporall matters, have endevoured to keep the Trustees in Christianity amongst themselves; who should have made it their chief work towards all men, to take off the edge of their carnall passions and fears, by perswading them to make the holy One of Israel their fear, and their dread alone; Seeing (I say) those who should have been [Page 82] active to do this, have been too forwardly instrumentall to do the contrary of all this; they being themselves for the most part partially engaged, and as full of sinfull jealousies, and no lesse fearfull of outward concernments then any, therefore we have cause silently rather to deplore our cala­mities, then to mention them openly: lest they be told in Gath, and mentioned in the streets of Askelon; lest the daughters of the Philistines rejoyce to see our nakednesse; and lest our watchful Enemies, who lye in wait for our halt­ings, be instructed how to foment our confusions, how to adde daily fuell unto the fire of our animosities, and how to increase the fearfulnesse of our misprisions, to the height of our utmost ruine.

Concerning tale-bearing, and private censuring.

And this much in brief of the second cause of our disease, found in the distempers of Jealousies and Fears; the third which I have placed in Tale-bearing, and Private-censuring is as briefly to be lookt upon.

As then jealousies and fears answer the spirit of envy, so Tale-bearing and private censuring answer the spirit of carnall fear and jealousies: and as the former two diffuse the infection of envie whence they are begotten, so these latter propagate and foment in the spirits of men, both the root of enviousnesse, and the branches thereof, perverse jea­lousies and fears: And lastly, as jealousies and fears go not onely hand in hand, but beget one another reciprocally; so tale-bearing and private censuring not onely accompa­ny one another inseparably, but increase and multiply each other infinitely: and become the proper seeds of all our disorderly passions and carriages, which our cunning adversaries sowe with much art amongst us, to make our evill humours break forth into the effects of our finall over­throw.

The effect of tale bearing is shedding of blood. And how cen­suring doth come in there­upon. For what end and how tale­bearers set themselves a work. How far these evils have pre­vailed over us.

For tale-bearing and shedding of blood, are forbid­den by the Lord, and condemned by the Prophet as conco­mitant sins, the former being the cause of the latter. Levit. 19. 16. The Lord saith, thou shalt not go up and down as a Tale­bearer among thy people, neither shalt thou stand against the blood of thy neighbour, I am the Lord. And the Prophet Ezekiel re­proving the transgression of this law in Jerusalem, saith, in [Page 83] thee are men that carry tales to shed blood. Ezech: 22. 9. For as Solomon saith, The words of a tale-bearer are as wounds, and they go down to the innermost parts of the belly. Prov. 18. 8. They wound the reputation of him who is defamed thereby: and the affection of him to whom the tale is told, nor can strife and contention cease till the tale-bearer be removed.Prov. 26. 20. For where no wood is, the fire goeth out; so where there is no tale­bearer the strife ceaseth: But as the fire cannot go out when fu­el is added to kindle it; so cannot strife cease, so long as slanderers and tale-bearers are entertained. And to kin­dle this fire a main; the pride of our censorious and railing dispositions, doth come in as a paire of bellowes, to blow the coals which the tale-bearer hath kindled, and to make the flame thereof break out, the tale-bearers work is under the colour of friendship, either to make him that is suspect­ed and hated, more odious; or to make him that is fearfull, and suspicious more perplexed, and under the pretence of giving him advice and making discoveries, lesse reconci­lable to his adversarie; the spirit of malice and hatred co­vers it self with a cloak of zeal, and is vented in the way of censuring, upon the reports of a tale-bearer, which are gree­dily embraced to make an adversary odious: but men that are fraught with jealousies and full of fears, make natu­rally of their own apprehensions, upon slight grounds tales, with these they fright others, and because they are inclined to misinterpret what ever is done by those whom they sus­pect and look upon with fearfulnesse, they are frighted themselves at every thing which they understand not. Nay and without any ground of surmises or any appearances of evill, envy will devise and raise slanders, malice will di­sperse them; fearfullnesse in matters of danger will take them up and feed it self thereon; and if it be a matter of shame and reproach, hatred will triumph therein: and take delight to become injurious to him that is slandered: which is done some time by private, some time by publicke censu­ring, and sometime by actuall wrongs, and willfull provo­cations unto enmi [...]y and animosity; these are the symp­toms, and this is the perversnesse of our nature, as it is acted [Page 84] by these causes of our disease; and how far hitherto, in the course of our confusion, and disturbance of all our affairs, these evils have been predominant over the humors of men, in their partiall fits and paroxismes of uncharitablenesse, I shall surcease to mention; the thing is, alas, too evident to an indifferent eye; and that which makes the case more la­mentable, and lesse susceptible of a cure is, that all this di­stemperature is incident to those that are not ignorant of their duty, and of the rules, by which these evils ought to be avoided: it is a sad case when the spirits of men are so far discomposed, that although they can pretend no igno­rance of the will of God, yet they transgresse the same pre­sumptuously. But above all this disorderlinesse whereunto men may be carried, and are carried apparently through their home-bred passions, there is yet another most perni­tious incentive of these evils brought in from abroad, and practised by Machavilian States-men; which is a divellish policie to encourage and strengthen the hand of lyars; to set tale-bearers awork, to furnish them with false reports, and send them up and down to spread the same; to reward the authors of calumnies and reproaches, and hire them to invent abominable and hatefull accusations, and opprobri­ous crimes against the innocent: which in effect is to employ men to fetch fire from Hell, to set on fire the course of nature.

Concerning Revenge what sort of passion it is.

And when all these forementioned distempers of spirit, and disorderlinesses of behaviour, have wrought their ut­most effects to multiply injuries, and heighten wrongs ex­cessively: then to right our selves of the same we naturally entertain, the thoughts of revenge: which thoughts, al­though they are nothing else but the consequences of the sense of evils which we have suffered: yet as they take hold of our affections, and therein center into a Passion, which can have no rest but in requitall unto those that have wronged us, of evils equall to those which we have suffered by them, or greater then the same; in this respect they are somewhat more, then a bare result of the sense of former sufferings: for they contain a resolution of acting, which is wound up to the highest pitch, that the powers of nature [Page 85] can reach unto in working mischief: This Resolution of requiting evil for evil doth eminently comprehend, in one act, all the iniquity of the former distempers; and so doth become by and in it self, a new fountain and cause of em­bitterments: by raising up and confirming upon our spi­rits, all the evill dispositions which make our disease both habituall and epidemicall: and that unalterably as to man.

How incorri­gible it is

For to all the former sinfull distempers of the soul, the spi­rit of Revenge doth adde this peculiar qualification, that by it they are made remedilesse and past cure, as to hu­mane industrie and perswasions. Est vindicta malum vita ju­cundius ipsa. Therefore Samson having an opportunity to be revenged of the Philistines; did rather chuse to die, then letIudg. 16. 30. it slip: Let me dye (said he) with the Philistins, for this, that he could slay more at one blow in his death, then he had done in his own life, was that, which made him take com­fort in the losing of his life. By this we see that this pas­sion aimes at nothing but destruction, and that with despe­rate resolutions which hearken to no disswasive reasoning: yet they fortifie themselves by perswasives taken from the pretence of justice, eye for eye, and tooth for tooth: from the motions of courage, to think it a shame to sit downExod 21. 24. with any injurie without full satisfaction: as Samson, al­though the Philistines had righted him in the wrong done to him so farre as they could, yet his courage would not be satisfied, except he took vengeance with his own hand:Iudg. 15. 6, 7, 8 though you have done this (saith he) yet will I be avenged of you, and after that will I cease. And from the suggestions of pride, of self-love, and of vain glory; Thus Lamech boasted him­self, I have slain a man to my wounding, and a young man to my hurt: if Cain shall be avenged seven fold truly Lamech seventy and seven fold. Gen. 4 23, 24. This passion taking a pride in the height of enmity and destruction, by striving to exceed others therein; doth tend to an irreconcilable breach of Love, to an endlesse abolition of Righteousnesse, by a pre­tence of right to multiply injuries: and to a despaire of Peace for ever. And how farre some of our spirits are acted by this passion already, as I am unwilling to judge, so I shall [Page 88] pray, that many of us may not be given over to it: lest the quarrels of private Revenge, with the guilt of innocent blood shed throughout the Land, by the deadly feuds of fa­milies, be multiplied, and entailed from one generation upon another, to the breach of publick Peace, and the di­sturbance of the whole Common-Wealth. And because the experience of former Ages; especially in our neighbour nation, hath shewed our forefathers sad examples hereof: we ought, at least so many of us, as make it our maine in­terest, to uphold the life of Christianity, whether we be Magistrates or Ministers, or private men of other stations: to entertain in our respective places & callings: the counsels of healing these distempers both in our selves and in others: according to the rules heretofore mentioned, of Love, of Righteousnesse, and of Peaceablenesse: which are altoge­ther fundamentall unto our holy profession. I am therefore bound, by the Law of love, a good conscience, in the Mini­steriall profession of the Gospel of Peace, upon this disco­verie of our diseases: to offer, so farre as the Lord shall in­able me, at the discoverie of the Remedies also, which now I shall intend to do.

Concrning the Remedies of our distem­pers. That they are twofold.

As then the causes of our disease have a twofold influ­ence, one which is particular of each severall cause upon the single persons, in whom they are more or lesse predomi­nant, and by whom they affect the whole Body of the nati­on: another which is universall of all the causes jointly, in their coherence and complication, upon the whole State, wherein their deadly effects threaten it with inevitable ru­ine, if they continue as they are begun; so the Remedies must have a twofold application, the one to the singular and distinct, the other to the generall and complicated di­stempers of our spirits: the single Remedies apply able to the severall and distinct causes, come first into considerati­on, because every one must make use of them, for himself and by himself, and without these the universall cure can not be obtained: and they are to be taken in that order, wherein the causes of our distempers lie and work their mischief: first then we must intend the cure of the root [Page 89] which is envy, and afterward of the branches of our distem­pers in their subordination one upon another as heretofore they have been mentioned.

The Reme­dies of envy
given by the Apostle Iames

Concerning the spirit of envy, the same Apostle Iames, who did discover the nature of it unto us, doth also give us the cure thereof in the same place, from ver. 5. till 11. of his 4. Chapter. And it is twofold, the one proceeds from the consideration of Gods wayes of dealing with us: the other from the practise of certain, duties wherein we deal with our own souls and with God, to be set in a right frame to­towards him.

Gods way of dealing towards us, is considered as he is Liberall, Just, and Mercifull towards us v. 6. But he gives more grace, wherefore he saith, God resisteth the proud, but giveth grace unto the humble.

Our duties in dealing with our own souls and with God, tend first, to free us from the temptations, and from the in­clinations unto our envious disposition, and from the guilt of sinfulnesse lying on us thereby: and secondly, to restore us unto a comfortable condition in Gods presence.

The duties which will free us from the Temptations un­to envy are, v. 7. Submit your selves therefore unto God, resist the Devil, and he will flee from you.

The dutie which will free us from the inclinations unto envy, is v. 8. Draw nigh to God, and be will draw nigh to you.

And the dutie which wil free us from the guilt of sinfulnes, which the spirit of envy doth bring upon us, is Repentance described v. 8. and 9. Cleanse your hands ye sinners, and puri­fie your hearts ye double minded; be afflicted and mourn and weep, let your laughter be turned to mourning, and your joy to heavinesse.

And lastly, the dutie whereby we are restored to a com­fortable condition in Gods presence, is humility before God. ver. 10. Humble your selves in the sight of the Lord, and he shall lift you up.

These are the ingredients of this Remedie, which the Spirit of God hath prescribed; and that they may be­come unto us an effectuall cure, let us endeavour [Page 90] a more speciall application thereof unto the distempers of our humour.

How the con­sideration of Gods dealing with us doth remedie en­vie.

As concerning the consideration of Gods way towards us, the Apostles words do intimate; that if we have any re­spect unto him to observe what his dealing is with us, ei­ther to imitate his goodnesse, or to fear his justice, or to hope for his mercie; we should not give way to this distemper of envy: for the Spirit of God, by which he dwelleth in his Saints, is no way envious of the good which befalleth unto any: but he giveth more grace. ver. 6.

In respect of his bounty to adde grace

That is, Gods Spirit is willing that grace should be increased and multiplied: God doth adde grace to grace; for of the fulnesse of Christ we all receive, and grace for grace: he giveth unto all men liberally and upbraideth not; Iames 1. 5. And of this we have a clear example in Moses, when Ioshua was envious at Eldad and Medads prophecying in the Campe: because they came not to the tabernacle, to be set about it in their order, as the rest of the Elders were; he desired that they should be forbidden to prophecie in the Campe, as a place not fit for that exercise, but Moses reproved him, and said, Envyest thou for my sake? would to God all the Lords people were prophets, and that the Lord would put his Spirit upon them. Num. 11. 29. As if he had said, farre be it from me to envy in them the grace of God, which is free to him to bestow wheresoever he pleaseth: farre be it from me to restrain the gift of prophecying bestowed upon any, because they are not here about the tabernacle, as if Gods Spirit were li­mited to this place, and none might exercise their gift else­where: no, I shall desire rather the increase and inlarge­ment of the gift, and of the exercise thereof unto all.

This was Moses Spirit, and would to God the prohibition which then was intended by Ioshua had never broke forth actually amongst us, into the uncharitable designes of an undue restraint of our Brethren from the exercise of their gifts. If Moses desire had been in our hearts, a way might easily have been found how to regulate the course of uni­versall prophecying unto the edification of all, as the Apo­stle doth direct us 1 Cor. 14. 13. But now all our propheti­call [Page 91] exercises, and we amongst our selves thereby, are fallen into confusion, strife and disorderlinesse, which God hath suffered to come upon us, because of the iniquitie of that enviours spirit, which brought an universall restraint upon all that came not up to a formall standing about the taber­nacle; which was but a meer outward constitution where­unto the conscience could not be brought into subjection. If then we had enlarged the exercises of the spirit of pro­phecie in an orderly way, as the Apostle would have that matter regulated, 1 Cor. 14. 29. till 34. no doubt God would have blessed us with more peace then hitherto we have en­joyed; but the pride of some to be alone in the propheticall eminencie; and their envie against others, who were as well worthy of respect, in that behalf as themselves; and the li­centiousnesse of others who keep to no Rule of God or Men in their pretended walking by the Spirit, hath brought all this disaster upon us, and that justly; for seeing we would not every one in our places imitate God in his goodnesse (who doth adde more grace) to enlarge by the communion of Saints, and freedome of his Spirit, the use of his blessings and gifts among us, as he doth appoint; therefore it is just we should now fall under the hand of his justice; and by his righteous dispensation suffer that from others, which by our dealing with them, we have deserved; which according to the Apostles Doctrine in this place, is the reward which God doth render unto the proud.

In respect of his justice to resist the proud.

For the second thing which the Apostle offers to be con­sidered in Gods way, is the act of Justice, That he resists the proud: v. 6.

The proud are properly such as seek to exalt themselves above others by their own way: and God doth resist them, when he disappoints the effect of the enterprises which they follow for their own ends. The designes therefore whereby a foundation of greatnesse was intended to be layed, with coercive or restrictive power (which in all humane Societies belongeth onely to Magistrates) in the hands of the Mini­stery; to maintain and impose humane constitutions in mat­ters of Gods worship, to the prejudice of those who undoubt­edly [Page 92] had a right to some freedome of prophecying, no lesse then they that could pretend most unto the gift thereof. These designes (I say) God hath broken, and justly disap­pointed, because it is altogether contrary to the rule of the profession of Christianity, and a discredit to the service of love in the Gospel, that the eldership of the houshold of Faith, should endevour to exalt themselves by their own way above their brethren. We have cause therefore (so many as have stood for that way of greatnesse and pre­eminencie, in order to the suppressing of others by meer power in our own hands, because they would not act in spi­rituall matters by our Laws) to lay our hand upon our mouth, and to be silent, because the Lord hath done it; and henceforth giving him the glory of his righteous judge­ments, not to envy one another any more, nor to studie how to exalt our selves above others; because the Lord doth know the proud afar off, and without respect of persons he doth judge all men according to their works.

In respect of his Mercie to the Humble.

The third way of Gods dealing with every one, consider­able in this case, is the dispensation of his mercy, that we should take notice, who they are to whom it is extended: the Apostle saith, he sheweth mercy unto the humble. The Mercie of God is the affection of his love to Man, as he is miserable: to shew this affection is to ease him of his miserie, by removing the causes thereof which are sin, and the punishments of sin: the Humble are they, which in lowlinesse of minde esteeme others better then themselves, Phil. 2. 3. such cannot bear envy unto any body, for any good thing, but think others more worthy of it then themselves; and to these God hath in a speciall manner engaged his Mercy. We see then what the condition of the promise is whereunto we may trust, to finde some ease from the Miseries which have beset us under the mighty hand of God; which is, that we should be found in this way of love, by which in honour we prefer others to our selves, as the holy Ghost commands us, Rom. 12. 10. For the Apostle makes the ground of that preferring one another in honour to be, the kindnesse of affections with brotherly love, ibid: By this means then we became objects of Gods [Page 93] Mercie, and we may confidently hope for the enjoyment thereof; because it is certain that Gods dealing will be to­wards us, as our heart is in his presence, and our behaviour is towards our neighbour: for with the mercifull he will shew himself mercifull, Psal. 18. 25. and consequently to the loving he will be kinde; but to the froward, he will shew himself froward: ibid: v. 26. and to such as are contentious, that is, who have bitter envy and strife in their hearts, he will render indigna­tion and wrath, tribulation and anguish, which in justice is their due, and to all that take pleasure in unrighteousnesse. Rom. 2. 8, 9.

How the per­formance of our duties re­medie envy.

From these considerations of Gods way toward us, the Apostle doth not onely endevour to let us see how far the spirit of envy is opposite to his Spirit, and to our happinesse; but he infers our duty towards him, which in reference to the effects for which it is to be performed, is a foure-fold Remedie to our disease, and miseries under the same. The first is a Remedie to the temptations which from without provoke us to enviousnesse. The second will rectifie the per­verse inclinations which from within make us susceptible of those temptations, and resist the Remedie thereof, lest it be effectuall towards us. The third will free us from the guilt whereinto we fall by the sinfulnesse of our way of envy. And the fourth will set us upright again in a comfortable condition before God: and as by these degrees of the cure, all the causes of our miserie will be removed, so by the last act thereof, the full cure will be accomplished, and our hap­pinesse perfected.

The Remedie of temptations unto envious­nesse.

First to Remedie the Temptations provoking us to envie and pride, (the great roots of all our evill) our way is, to submit our selves to God, and to resist the devill: which if we up­rightly endevour, we have a promise that he (the tempter) will flee from us, v 7.

To submit unto God, is not onely to acknowledge his su­premacy, that he hath power over all, and doth dispose of all things in heaven and earth, (this the devils must do, and tremble) but willingly to give our selves over unto him; counting that which he disposeth over us, to be the best that [Page 94] can befall unto us for his glory, and our good.

To resist the devill, is not to suffer the suggestions which proceed from his nature and spirit in us, to prevail with us, to lead us to impatience, to murmuring, to lusting, and to envie.

And the devil is said to flie from us, when being foiled in these attempts, he doth leave off to provoke us thereunto: which doth fall out assoon as his suggestions are discovered, and we armed with a resolution not to yeeld unto the same. For all the advantage which he hath against us in times of affliction to lead us into temptation, is the unsetled and troubled frame of spirit wherein he finds us: for when Gods hand is upon us, and we do not give up our wils in quiet­nesse unto his will, but fret and murmure at the things which do befall unto us; then Satan can take hold of us, and we have no power to resist him, by reason of our distem­pers; but assoon as we give up our turbulent affections as a sacrifice unto the will of God, by submission thereunto; and deny our selves that his dispensation may take place, as well in our will, as over our outward man: Satan is disap­pointed of his hold, because when we are contented with Gods dispensation, the love of God is shed abroad in our heart, which begetteth hope, and strengthneth our faith in the promises; and by this means all the devils fierie darts are quenched. Now when he finds a soul thus armed, and in a posture of defence, he never assaults further, but as a proud coward, is afraid to be shamed, and flies from us. Satan deals with the souls of men, as Amaleck did with Israel whenDeut. 25. 17, 18. they came out of Aegypt, he lyes in wait in the way, he as­saults our hindmost parts where we are weakest, and watch­eth his opportunity both to come behinde us, and also to finde us in a faint and wearie condition: he dares not ap­pear to our face when we are in a posture of defence; but he is gone as soon as he finds himself discovered, and we set our face against him: now we never turn our face against him, but when we turn it by submission unto God, to rest and ac­quiesse in his will, as in that which alone is most perfect, good and acceptable. This then is the onely Remedie of all [Page 95] the temptations which provoke us from without, unto the distempers of this kinde: but because this Remedy (though known as a dutie) is not alwayes effectuall as a cure, by rea­son of the inclinations of our nature resisting the use and application of the same; therefore in the second place the Apostle doth adde a further means to rectifie these inclina­tions.

The Remedie of perverse in­clinations, which make the temptati­ons prevalent, and disappoint the cure therof.

For the perverse inclinations, which not onely make us susceptible of those temptations, but resist the remedy there­of, are our pronenesse to be separate in times of triall from God, and to look after, and flie unto, secondary causes: The means therefore to rectifie these is, that we should draw nigh unto God: for if we do so, the promise is, that he will draw nigh unto us: v. 8. which is our cure. For by his drawing nigh un­to us, we become partaker of his vertue and nature, which alters our inclinations. Here then the Apostle doth presup­pose, that when the soul is under the triall of a temptation, it doth put it self at a distance from God, and that Gods pre­sence is not with it: for if he were present with it, Satan could neither appear, nor prevail against it: but now our naturall inclinations being to wander, and go astray from him, (as it is written, Hebr. 3. 10. They erre alwayes in their heart, and have not known my wayes,) therefore Satan doth find the soul as a lost sheep out of the way, and is readie, if God should not restrain him, to devour it: for whiles we are at a distance from God, we neither are, nor indeed can we be, subject to his wil; and consequently cannot with submission accept of his dispensation over us. That therefore we may be brought about to submit our wils unto Gods will, and by that means resist the devil, who dwels in the turbulencie of our envious spirit; we are exhorted and instructed to draw nigh unto God in our spirits, that he may meet us, and draw nigh unto us by his Spirit.

We draw nigh unto God, when we come to Christ in the Spirit of prayer and faith, to be reconciled to the Father, by the redemption which is in him, and to be united to him through the covenant, that we may live by his word. ForIoh. 146. Christ is the way, the truth and the life: and because none can [Page 96] come without him, therefore all must come to the Father by him: and live in him according to his word.

And God doth draw nigh to us, when for Christs sake he doth accept of us graciously, and testifieth his acceptance of us by the spirit of Adoption, by which he beareth witnesse to our spirits that we are the Sons of God; and by which he sheddeth abroad his love in our hearts, sealing us up un­to himself, untill the day of our Redemption. To draw nigh therefore unto God is in a word, when we want his presence to call upon his name as our Father in Christ, knowing that whatsoever we ask in his name shall be gran­ted: for Christ hath said that he will do it: Ioh. 14. 13. This Communion with God in Christ, and nothing but this, is able to alter the perversnesse of our inclination, which re­sists the will of God, and hardens our hearts from submit­ting thereunto: for being in Christ we become new crea­tures, and the law of the spirit of life which is in him doth free us from the Law of sin and death, which is in our na­tureRom. 8 2. Gal 5. 16. (whereby Satan takes hold of us) that we may be in­abled to walk after the Spirit, and not to fulfill the lusts of the flesh: whereby Satan doth work in us, and lead us ca­ptive after his own will.

The Remedie of the guilt of sinfulnesse, which is Re­pentance. Having two parts. And sever­all Acts an­swerable to the iniquity of our cour­ses. In what sense repent­ance is said to take away the guilt of sinne.

The third duty which the Apostle doth offer as a further remedie to this our evill, doth tend to free us from the guilt under which we lye by reason of the sinfulnesse of our en­vious courses: for as the perversenesse of our nature hinde­ring us from submitting our wills to the will of God; is cu­red onely by Gods drawing nigh unto us, when we draw nigh unto him by calling upon his name, that we may be saved in Christ; so the guilt of our sinfull wayes, which is the maine hinderance of our drawing nigh unto God; and the cause of our distance from him, is cured onely by the grace of repentance when we entertain it as our duty: and that we may so do, the Apostle doth lay open to us the parts of this duty; which we finde to be two, in his words; the one relating to our selves; the other unto God: for as the nature of our guilt doth stand in the iniquity of our course; and the dishonour done to God thereby; so repent­ance [Page 97] by which this guilt is to be wiped away, must relate un­to both these, that every thing amisse may be righted in that whence the evill doth proceed; and so the causes of our sepa­ration in all respects removed. Now the iniquity of our course is twofold, the one is outward, the other inward; the out­ward defilements of the flesh going along with all our naturall actions, bring us under the guilt of the Law: and to free us from this, the Apostle enjoyns us, to cleanse our hands from sin­fullnesse, ver. 8. but the inward pollutions are from the heart, when it is destitute of Faith, and sincerity towards God and man; and to remedy this, the Apostle enjoyns us, to purifie our hearts from double-mindednes, ver. 8. The dishonour done to God by the iniquity of our course, doth make us liable to wrath in respect of the Supream Majesty, which by our offence is made void; and to free us from this part of the guilt, the A­postle enjoynes godly sorrow in the inward affections, and a be­haviour sutable thereunto in the outward expressions. In re­spect of our inward affections, we should be afflicted; In respect of our outward expressions, we should give way to grief, Mourne, (saith he) and weepe, and we should abstaine from mirth. Let your laughter (saith he) be turned to mourning, and your joy to heavines, ver. 9. For the sacrifices of God, (which are accepted from us for sin, that we may be freed from guilt) are a broken spirit, a broken and a contrite heart, O God thou wilt not despise, (saith David) Psal. 51. 17.

The proper effect of guiltines, is to keep us back from the presence of God, and deprive us of the freedom of spirit, with­out which we cannot draw neer unto him; this is by these meanes taken away, and we are fitted by the sincerity of true Repentance, both to come with boldnesse to the Throne ofHeb. 4. 16. Grace, and also to obtaine Mercy, and finde Grace to help our misery in time of need; Not that our acts of Repentance are any satisfaction unto Gods Justice for our sins by-past; that is, for the uncleanesse practised, and the spots contracted upon our souls, which is our misery, or for the Orders and Rules of righteousnes broken, and disturbed by us in his King­dom, which is our rebellion; and for the wrongs and disho­nour done to the name of God thereby, which is our Treason; [Page 98] as if he should in consideration of the worth of such perform­ances as done by us, remit the guilt which we have incurred; and account such actions a compensation for the same. No, that is not the Apostles meaning, in prescribing these Duties, nor my scope in pressing the practise thereof, as a cure to our spirituall distempers; but the Apostles meaning and my scope is, to shew that by these performances some new qualifications of the soul, & alterations of the frame of the Spirit are wrought in believers, to fit them to the enjoyment of that which doth actually free them, from all guilt both in Gods account and in their own Conscience: For by these meanes our souls are qua­lified to become susceptible of the Grace which Christ hath purchased for us; for whose sake alone, we are delivered from the guilt of wrath in the Fathers account, and the frame of our spirit is altered, to inable us to perceive the remission of the guilt, by the testimony of the Spirit of Adopti­on, by which we cry Abba Father, and finde effectually, that God is in Christ reconciling us unto himself, and not im­puting unto us our sins for his sake. I say, these acts of Repent­ance and our performance of the same, are necessary meanes to take away the guilt of our sinfullnes; not as to the Justice of God, (for that is Christs work through the Redemption in his blood) but as to the qualification and frame of our spirit, to make it susceptible, and sensible of the Redemption which is in the hand of Christ, to be applyed unto every one, who by the conviction of his Conscience is drawn over, and doth yeeld himself obedient unto God in these duties; For as long as we are impenitent and hardened in our way, through the over­ruling deceitfulnes of sin, we remain under the guilt of wrath, and can have no confidence in God through Christ, because the Promises are made unto none, but unto those that repent, and believe in the Gospel; but when we change our course, or are rather changed in our course, upon the change of our minde with a new frame of heart towards God, then the spirit of bon­dage, which is to fear is removed, and the free Spirit of Christ which testifieth unto our spirit our Adoption, is given to us: for till this be done, the spirit of bondage doth stand with a flaming Sword between us, and the way of the tree of life in [Page 99] Paradise: that is, between our soul and the Covenant of life in Christ by the Peace of a good Conscience. Now the flaming Sword standing between us and the way to this tree, is the e­vidence of Gods wrath, as it is due to sin, and of our owne guilt, as we are liable to wrath and under sin; it is then in this sense, and by the dispensation of the grace of Repentance to this effect, that the guilt is taken away, and rest is given to the wearied soul.

The Reme­dy of the pu­nishment of sinfulnes.

The fourth and last Duty, doth tend to a full restitution of our estate, by the enjoyment of al things pertaining unto life & godlines, that we may attaine to the glory, and vertue where­unto we are called by the profession of the Gospel; And to come to this, the Apostle doth shew that our way is, to hum­ble our selves in the sight of God, which if we do, the promise is, that he will lift us up.

To humble our selves, is to esteem meanly of our selves, and to behave our selves as such, as are low and mean in their own sense.

To humble our selves in the sight of God, is in respect of God reflecting upon our selves to acknowledge our selves to be nothing at all; and as to other men the least of all.

To be lift up by God, is to be made something by his Grace; for to the humble the Lord doth give Grace, saith the Apostle, ver. 6. And those that humble themselves have a promise here that they shall be lift up; If we see our want of Vertue, and are sensible of it in the presence of God, he will graciously supply our wants, and exalt us to find what we are in him. Now God doth lift up men from a low to a higher condition of Grace in three respects. In respect of himself, in respect of publick employments, and in respect of other men.

1. In respect of himself he lifts us up, when he admits us unto a higher degree of favour and love with himself; which is done by manifesting unto us the Love of Christ, and making us sensible of his life; For thereby he strengthens us with might in the inward man, that we may have more and more Communion with him, and he with us in Christ, till we be filled with all the fulnes of God, Eph. 3. 19.

2. In respect of publick employments he lifts us up, when he sets our spirits upon the things that are most excellent, to di­scerne and to affect them; when he gives endowments suffici­ent to go about them, and when he makes the undertakings glorious to himself, and succesfull to the comfort of his Saints.

3. In respect of other men he sets us up, when he gives us a due place of love, and esteeme in the thoughts of the best of them, and makes his vertues by us manifest in the sight of all the rest; so that they cannot but see his glory.

These favours are attainable at Gods hand, but the way to attaine them is to become lowly as in the sight of God; that is, as looking upon God and minding our subordination unto him in all things, we should unfeinedly esteeme our selves, as of our selves, to be nothing; whether we reflect upon our state in Grace with reference unto God, or upon our under­takings amongst men, or upon our abilities to performe the same: For in these three things our spirituall & naturall pride doth commonly break forth: and if herein we receive Grace truly to deny our selves in Gods sight, and to be nothing in our selves; the promise is, that we shall be lift up: here then the rule of humility is to be observed. As concerning our state in Grace the Rule of Humility is, That none think of himself more highly then he ought to think; but should think soberly accord­ing as God hath dealt to every one the measure of Faith. Rom. 12. 3. Now to live by Faith is, to live by the Truth of God in his Word.

Concerning our abilities in reference to our selves the Rule of Humility is, Be not wise in your own conceits. Rom. 12. 16. and again, Let no man glory in men, 1 Cor. 3. 21. and concern­ing our undertakings in reference to men, the Rule is, Minde not high things, but condescend to men of low estate. Rom. 12. 16. And such as exercise themselves to walk by these Rules with reverence and godly fear, as in the presence of God, shall in due time be exalted by him unto the enjoyment of that glory, and vertue whereunto they are called and appointed to come.

Who they are that should apply this cure to the spirit of En­vy, And what failing there is in the ap­plication.

This is the Cure which the Spirit of God doth offer to be applyed unto the spirit of envy, that it may be cast out of our [Page 101] spirits by the testimony of Jesus, nor is it possible to work for every one, to make the application of these Remedies unto himself; yet in a more speciall manner the Ministers of the Gospel should hold forth these testimonies by their own prac­tise unto others; and by their word of Exhortation and In­struction, chiefly when it is their Lot (as now it is mine) to reflect upon the waies of men, wherein a competition of great­nes doth appear; and for this cause I have been somewhat larger and freer, as speaking to a matter, which is necessary to be laid to heart by all at this time: which is most fit, to lay the ground of Peaceablenes and Moderation amongst Christs Dis­ciples; and which is most sutable to my aime and designe, which is to seek out, and hold forth the Rules of Truth in Love, without partiality towards all men. And would to God that all our debates could be brought to disquiries of this na­ture, at least amongst those that are called Ministers: For if they who are so called, and think themselves professedly ap­pointed, to go before others, and to lead them in the waies of Christianity; do neither mind the offering of undeniable Rules unto all, nor set themselves to walk in the light thereof. How can it be expected that they should be healers, or that they whose engagements lie wholly about the affaires of the World, should be moved either affectionately to mind, or effectually to follow the same? We that are made remem­brancers of others, should first mind our selves of these Duties; but if in stead of reclaiming others from the passions of flesh and blood in the World, we our selves intermeddle with State­affaires; if out of the way of our calling, we make our selves in any kind competitors with the Magistrate in his employ­ments towards the people, and so cast our selves upon the ob­jects which yeild temptations unto Envy & Pride, and into the snares of outward affaires; How can we take others off from their distempers of this nature? How can we set them right in aspirituall way? We may find easily, as well by reason of our own frailty: as by the subtilty of Satan our adversary, that more objects and occasions of mutuall envy, are suggested unto us within the Sphere of our own employment, then we are [Page 102] well able to decline: Why then should we take up extrinse­call matters, and ferment our own spirits with the thoughts of State-Envy, or foment the same in the apprehensions of any one against another? Is it not our proper work to allay and suppresse all the motions of this kind, in every one? Is not this most sutable to the employment of the Messengers of the Prince of Peace? And doth not Christ expect at our hand, that our whole work in his service should be nothing else, but to Teach, Exhort and perswade all men, to present themselves as a living sacrifice unto him, in following his foot-steps: that is, denying ungodlines & worldly lusts, to live soberly, righteous­ly and godly in this present World? And if this be all our work, how shall we answer unto him for our inter-medling with other matters, wherein we take upon us to rule the interests of this World; and to walk as men, in serving the passi­ons of men therein? But I am loath to insist any longer up­on this Theme. The Lord grant that all Christians may see the depth of Satans wiles in this matter of Envy, to avoid his snares; and that above all men, Ministers and Magistrates may be faithfull to Christ in their Stewardships, without desire Gal. 5. 26, of vaine glory, without provoking one another, or enviousnes against one another.

And thus much concerning the Cure of Envy; wherein the Cure of all the other distempers is contained, which hath made me insist the more upon it; For if this affection of our disease be fully removed, the other causes thereof will not much trouble us; Yet it will be expedient to speake some­what of every one of them, at least so farre as to point at the speciall Remedies thereof.

The Remedy of that which is amisse in State jea­lousies and feares.
First, a spirituall jeallousie over our selves.

As concerning State-jealousies and feares, the true discove­ry of their nature doth manifest the remedy of that which is amisse therein: we have seen that some jealousies and feares are not onely lawfull, but expedient, and even necessary to those that over-see the wayes of others; nay, except a man be truly jealous and fearfull over his own soul, he is not faith­full to it, nor to the charge which God hath given him of it: In this respect happy is the man that feareth alway (saith Solomon) [Page 103] he that hardeneth his heart shall fall into mischiefe, Prov. 28. 14. And although it was an aggravation of Jobs misery in one re­spect,Job. 3. 25. that the thing which he had greatly feared, came upon him, and that which he had been afraid of, came unto him; yet in ano­therVers. 26. respect it was a ground of comfort unto him, that at the same time he was able to say with a good conscience, I was not in safety, neither had I rest, neither was I quiet; that is, I was not in security concerning mine own condition, I did not think my selfe safe, but was alwayes watchfull over mine own soule, to prevent the causes of trouble, viz. the sinfull inclinations thereof; and yet for all this, trouble is come upon me. Some jealousies and fears then are essentiall to all duties of charge and trust: for without the thoughts thereof, there can be no prudentiall fore-sight, nor use of watchfulnesse to prevent e­vils. And truly the onely cure of all carnall corrupt jealousies and feares over others, is this spirituall jealousie and feare over our owne soules, in the presence of God. For as Aarons Ser­pent2 Cor. 11. 28, 29. swallowed up the Serpents of the Magicians of Egypt: so this spirituall feare and jealousie will overcome and subdue the corrupt feares and jealousies of this world. For when a man knowes what to suspect himselfe of, as dangerous to his owne safety, he thereby will be taught how to prevent or rectifie that which is evill in others. The Apostle speaking of the care which did lie upon him of all the Churches, sayes of himselfe, Who is weak and I am not weak? Who is offended and I burn not?

Secondly, a circumspect tryall of all things to put nothing to hazard.

And as in spirituall jealousies over our selves and others to pre­vent offences; so in civill government the maxime of State is true, Fiso res periit, diffiso salva remansit, a circumspect mis­trusting of all things, lest they be liable to corruption, till by a full tryall of their soundnesse they be approved, and all danger prevented, is one of the main pillars of true State­wisdome. To put nothing at an adventure which may be se­cured, is a fundamentall Rule of publick safety: And to be more suspitious and fearfull lest our own undertakings bee faulty and unsafe to the publicke, than other designes hurtfull or disadvantagious to us; is a maxime both of Righteousnesse and prudencie in Government.

Thirdly a positive way of dealing wisely.

All true wisdome both spiri­tuall and temporall, is positive, and it is an argument of ex­tream [Page 104] weaknesse, to proceed rather upon the suppositions of things which may be feared in the purposes of others against us, than upon grounded resolutions of things which ought to be desired, and should be declared in our purposes towards them. This is a positive way of acting, which becometh Chri­stians, viz. to overcome evill with good, both in our owne thoughts, by taking us off from needless & wrongful jealousies, and in the intentions of others by preventing evill, and sug­gesting good impressions in them concerning our selves: Nor is there any Rule of Prudencie to be compared with this, which teacheth us with well-doing to put to silence the igno­rance of foolish men.

Fourthly, A prudent carelesnesse of other mens thoughts of us.

There is a prudent carelesnesse of the thoughts of other men concerning our selves, which frees us from a perplexed and prejudiciall jealousie over them. With me it is a very small thing (saith the Apostle) that I should be judg­ed of you, or of mans judgement; as if he said, I will free my mind of the trouble of thinking of that which you may judge of me to my prejudice. And this delivers us from the seeds of perverse jealousies against others which proceed from the dis­temper of pride, and excesse of self-love in our selves: of which it is truly said, That jealousie is cruell as the grave, the coales thereof are coales of fire, which hath a most vehement flame.

Fifthly, A pious & cha­ritable pru­dency to rule our thoughts of other men.

For to an ambitious fearfull spirit, this passion is a most vexa­tious plague, which burnes up all the joy and comfort which he taketh in this life; and nothing can allay the heat thereof, but a gracious resolution in well-doing to be prudently care­lesse of the thoughts of other men: and as this will free us from the perplexity of jealousies within our selves; so to deliver us from the injuriousnesse thereof against others, that by fearfull and evill surmisings we may not wrong them, a pious prudency is requisste in considering them with charity, which will teach us to make the best of what they doe, and to think of them in doubtfull matters, as we would have others in the like case to think of us; to look upon them in matters absolutely evill, rather as misguided, and happily corrigible, if rationally dealt withall in love, than maliciously distempered and desperately incorrigible through the unreasonablenesse of passion. By these maximes as our spirit will be kept from pre­judice [Page 105] and wrongfull aims in dealing with them: so our judg­ment will be cleare to discern their disposition, and the way of righteousnesse in proceeding towards them.

Who they are that should apply this cure to the distempers a rising from jealousies and feares. What failing is herein. How this failing is to be remedied,

Now to put all men in mind of these Rules, that they may be rationally applied unto the occasions of strife and debate, which are now fallen out amongst the Professors of Christia­nity, to heale their breaches, and prevent the increase of mischievous distempers; none ought to be so diligent as they whose proper work it is to sway the affections of Christs Dis­ciples unto the duties of their profession, which are the imitations of his life, to walk as he hath walked in this evill world. But here alas it my be sayd, Medice cura teipsum; we must first return to these duties our selves, and learn to under­stand them before we can practice them, or teach them unto others. Who are more active to quicken and raise mens spi­rits to fearfull apprehensions and jealousies one against ano­ther, than even they whose main work it ought to be to quiet mens affections one towards another about outward things with reference to God? And if the Priest and the Prophet erre in judgement, and are swallowed up with the drunken­nesse of humane passions about temporall concernments, who shall be taught knowledge? and who can be made to under­stand this Doctrine? Here indeed is the rest wherewith we may cause the weary to rest, & this is the refreshing: But who shall make men willing to hearken to it? The Lord hath said to his people of old, in a time of like distresse; In returning, (viz. from your fearfull apprehensions) and rest shall ye be sa­ved, in quietnesse and confidence shall be your strength. There is nothing so unbeseeming the Spirit of Christ, as to be disquiet­ed with fearfull apprehensions and jealousies of men; it ar­gues evidently a mistrusting in God, and a disowning of his providence over us. If we beleeve that all the haires of our head are numbred, and that a Sparrow is not forgotten beforeLuke 12. 6, 7. God, what should make us fearfull of men? But the Apostle Peters question is considerable in this case, Who will harm you 1 Pet. 3. 13, 14. (saith he) if ye be followers of that which is good? that is, what cause have you to think that any will intend evill against you, whiles you are harmlesse to all, and seek that which is good? [Page 106] It is against reason to entertain such thoughts: But and if ye suffer for righteousnesse sake, happy are ye; be ye not afraid of their terror, neither be troubled, but sanctifie the Lord in your hearts: and if ye suffer according to his will, commit the keeping 1 Pet. 4. 19. of your soules to him in well doing, as unto a faithfull Creator: As if he had said, But what if against all reason (which yet is not humane nor probable) you should be requited with evill for doing good; then, if you are Christians, your re­solution ought to be, to suffer what befalls you for righteous­nesse sake, to count your selves happy, not to suffer fearfully, or perplexedly as men; to set up God in your hearts, to con­ceive it his will and appointment it should be so with you, to continue still in well-doing; and in so doing, to rest on his faithfulnesse, and to cast the care of your soules upon him: so that to dash the cowardly feares and jealousies which rise from the suggestions of flesh and blood: there is no­thing so sutable to a Christian, as to be armed with this reso­lution, that he will be carefull of nothing but to doe well; and for so doing, he will cheerfully suffer what ever may befall him. And whosoever doth not take up this resolution, as he is farre from the Spirit of Christ, so he cannot enter into his rest, which sets him above his distempers of carnall jealousies and feares. And where this remedy cannot be applied, there this disease is incurable; and where this disease is not cured, there it is not possible to prevent a listening after tale-bearing and privat censuring; because the fearfulnesse of events, and the suspitiousnes taken up of designes & persons, will never suffer the mind to be at rest, but by the apprehensions of evil, listning after rumors and reports, the heart will be moved as the trees of the wood are moved with the wind.

The remedy of Tale­bearing and private cen­suring.
By every one.

Therefore the first remedy of tale-bearing and private cen­suring, is, this cure of jealousies and feares: for where the spi­rit is free from this distemper, and in a serene frame within it selfe, following that which is good towards all men before God, there will be no listening after evill reports, nor enter­taining of tale-bearers upon evill surmisings: and if no man will lend a tale-bearer his eares, he will be soon weary of his employment.

By the Ma­gistrate.

But the more direct cure of this disease is part­ly [Page 161] in the Magistrates, partly in the Ministers hand: for if the Christian Magistrate would take up Davids resolution, andPsalm 101. practice it, To know no wicked person, To cut off such as privily stander others, To cast out of his sight, and discountenance every where such as carry tales from one to another, and tell lies: and consequently to represse railing accusations, scan­dalous pamphlets, and injurious reproaches; so that a way might be opened, at least for a reparation of the injuries of such a nature: with infamy to those that inferre the same, (as in other Common-wealths the custome is.) If, I say, this were done by the Magistrate, the publick inconveniencie of tale-bearing, private censurings, and of defamations, would soone be cured. As the North-wind (saith Solomon) ariveth a­way Prov. 25. 23 rain, so doth an angry countenance a back-biting tongue. If the angry countenance of a private man will doe this to a slan­derer in private, much more will the angry countenance of a Magistrate be able to effect it when a just reward of punish­ment will take hold of the transgressors.

By the Mi­nister.

But to perfect this cure, the Ministers of the Gospel should make it a part of their work, as well in privat as publick, to make all men sensible of the sinfulnes of whispering, and back­biting and of the danger of an unruly tongue, which sets the world on fire, and is set on fire of hell. What shall be given unto Psal. 120. 3. 4. thee? or what shall be done unto thee, thou false tongue? sharp Arrowes of the mighty, with Coales of Juniper, and such as with a deceitful tongue love devouring words: God shall likewise de­stroy Psal. 52. 4. 5. them for ever, he shall take them away, and pluck them out of their dwelling-place, and root them out of the land of the living. Saith the Holy Ghost, and if free passage of the Gospel into the soules of men is to be regarded; there is nothing that doth more directly obstruct it, and hinder men from entertaining it; then envies and evil speakings, which are alwayes accompanied with malice, guile, and hypocrisie, as the Apostle doth inti­mate, 1 Peter 2. 1. 2. nor shall we ever see Jerusalem a quiet Habitation, nor peace upon Israel; till the disorder lines of whispering, tale-bearing, and passionate censuring, be remov­ed from the zeale of the Profession: if Ministers themselves (too too many) were not guilty of this, it might hopefully be [Page 108] in some Zelots; but the zeale for one, and against an­other party, (which hath drowned the zeale for meeknes for love, and for true unpartial Christianity,) doth licenciat the spirits of professors to do this without controll, by the example of some of their Ministers; for it is from the pride of men, that dote about questions of their own framing, (because they mind not with true zeale, the undoubted and known truths of the Gospel) that this heat of strife and railing, and of passi­onatenes, (which is mistaken for zeale) doth proceed as the Apostle declares, 1 Tim. 6. 3. 4. 5. and truly it is hard to know, whether Satan doth more harme to the felicity of mankind, by the false accusations which unconscionable and profane men give out against the godly in the world; or by the privat and faulty reprovings of true faults, which disorderly zealous pro­fessors give out against them in the Church.

By all Con­scionable Professors of Religion.

The Rules then to be offered to such as make Conscience of their wayes, which may prevent and cure the disorderlines of these courses are these.

First, let us watch over our spirits, that nothing be done through strife and vain glory; but all things in humility, and without murmurings and disputings. Phil. 2. 3. 14.

Secondly, if a man in the way of a lawful Calling must needs contend for Truth and Righteousnes, and for the Faith once given to the Saints; yet then let him remember, that he ought to be slow to speake, and slow to wrath, because the wrath of man Jam. 1. 19. 2. worketh not the Righteousnes of God; for our heat and passions, do rather prejudice then advantage the truth in the minds of those to whom it is offered.

Thirdly, let us consider this truth, that to relate the faults and errors of one man who is a stranger to another, under the pretence of warning him to whom the relation is made of the danger thereof, is neither charitable nor positively edi­fying, it is not charitable because the discoveries of mans fail­ings to strangers, can proceed from no love to those that faile, for love covereth from strangers a multitude of sins; nor can it work any love in strangers towards them, nor is it possitive­ly edifying to those that are made acquainted therewith; be­cause [Page 109] nothing doth positively edifie, but the manifestation of Truth and Righteousnes,

Fourthly and lastly, let this Rule be laid to heart, that to lay open the faults of any, either to himself or to others; o­therwise then in order to the course which Christ hath appoin­ted to rectifie the same; and with a charitable design, to bring him that erreth from the error of his way, is altogether un­lawful, and therefore none ought to censure any man or fault; but that at the same instant, is able and willing to shew the way how to reclaim the man, and redresse the fault.

Concerning the remedy of revenge.
The first is Prayer.

Hitherto I have spoken of the distempers which are cure­able in our nature by reasonable perswasions, the distemper of revenge which we have found to be incureable by ordinary meanes, must be referred unto the prayers of the Godly to in­tercede for those that are in danger thereof, that their passion may not be an incentive of the fierce wrath of God against their own soules, and over the whole Nation; but that the re­mainder of wrath may be restrained from breaking forth uponPsal. 76. 10. others, and by the spirit of Christ subdued within themselves:

The second is Christs Spirit. To be held forth by the Ministers.

for nothing but the mighty spirit by which Jesus Christ did walk in our flesh, and overcome the world, bound the strong man in our nature, and spoiled him of his goods, can conquer this passion, and therefore none but such as are taught of him, to deny themselves in all things, can follow his footsteps in this, that when he was reviled, he reviled not again, when he 1 Pet. 2. 23. suffered, he threatned not, but committeth himself to him that judgeth righteously; nor can any promise themselves freedom from vindicative affections, who have not learned of him, to love their Enemies, to blesse them that curse them, to do good to Matth 5. 44 them that hate them, and to pray for them that despitefully use them and persecute them: this Lesson the Apostle had learned, being reviled (saith he) we blesse, being persecuted we suffer it; and being defamed we intreat, 1 Cor. 4. 12. 13. It is evident then, that nothing can make a natural man effectually to lay down the resentments of privat injuries, but a real change of his na­ture by the work of grace in conformity to Jesus Christ, which only can incline us to be kind and tender hearted towards others, forgiving them what they have done to us amisse, even as God for [Page 164] Christs sake hath forgiven us, Ephes. 4. 32. So then all that can be done to cure this (as to men) incorrigible evil, is to hold forth this frame of the spirit of Christ, and his Comman­dement both in our obedience thereunto, and in our word of exhortation, to move the Conscience of others to follow it.

The third is the appre­hension of Gods venge­ance.

But if those that should thus bear witnes of the life of Christ, are to set rather upon the motions of revenge themselves, andRom. 12. 19. incourage those that are bent that way, than inclined to take them off, what shall we say unto it? shall we not acknowledg that it will be just with God, that he should execute his ven­geance upon those, that delight in privat vengeance against o­thers, and that take his proper work out of his hands; for the Lord hath said, vengeance is mine, and I will repay it. Behold then, all ye that kindle a fire (of wrathful revenge) and compasse your selves about with sparkes (of vindicative plots and attempts,) walk in the light of your fire, and in the sparkes that ye have kind­led, (seeing by no perswasions you can be brought herein, to deny your selves.) This shall ye have of mine hand, (saith the Lord) ye shall lie down in sorrow, Isaiah 50. 11.

Hitherto of the single Remedies. The compli­cated follow as proper to the work of Magistrates and Mini­sters. And why.

And thus much concerning the single and distinct Remedies which every one in private for himself is to make use of; now it remaineth, to speak also something of the universal and com­plicated remedies, which all of us with reference one to ano­ther, should seeke to apply unto our distracted publick Con­dition, to heale the distempers which occasion the same, and although all are obliged to desire and endeavour in their pla­ces the advancement hereof towards the publick; yet proper­ly the procurement and the application thereof doth belong mainly to the Ministery, to the Magistracy in their several pla­ces, and that with a special Reference to each other in their publick Administrations towards the Communalty.

As then the complication of our distempers, doth beget an universal disease, both in Religious and Civil Affaires: So the general Remedies which flow from the fundamental du­ties of Love, of Righteousnes, and of Peaceablenes, ought in a way of concurrence to be applyed, both to the Church and Common-wealth.

Now the Ministers of the Gospel are Messengers of Gods [Page 165] Love, and the Governours of the State are Ministers of his Righteousnes unto all men; and both these as well in respect of their particular imployments, as in respect of the common Profession of Christianity, are called by God, both unto the enjoyment of peace for themselves, 1 Cor. 7. 15. Colos. 3. 15. and to the practice and procurement of it unto others, Rom. 12. 18. and Matth. 5. 9. therefore as the love of God, (that is, our obligation to love him) is the ground of all humane peace: So the peaceable cure of all publick distempers, and the first overtures and addresses thereunto, must needes result from the effects and properties of love, as it is Christian, that is common to all, and ought principally to be reached out unto all, by the peaceable hand, the righteous carriage, and orderly behaviour of those that are the Messengers of Divine Love.

And again, as nothing is truly love which doth not tend to a real good of him who is the object thereof; or is not intended as a real good towards the object, by him who is the Author thereof: So nothing can be counted, or will ever be found a real good, or is intended for such unto any, which is neither applyed nor intended as from God.

And herein the Mini­ster should be the first to apply the Re­medy of love.

Now it belongeth to none more to intend or apply things as from God, then to the Ministers of his Word, whose Pro­fession it is to be the Messengers of his love, as being sent forth to invite all men to partake thereof: if therefore these do a­ny thing towards any, without a reference unto God, and without the affections of his love, they are of all men living the most unworthy of their employment: it is true, that all who glory in the name of Christ, to call him Lord, are bound to walk by this same Rule of love towards every one, even as Christ hath loved us; but yet it is evident, that the Ministers appointed to publish unto all men his name, are obliged here­in to go before all others, and to make it their special work, to teach and perswade others to follow this way, as it becometh the Disciples of such a Master: and if any doth not this pro­fessedly, he hath abandoned the main work, as well of his Christian as Ministerial Calling; for it is clear, that the end of the whole Commandement, both in respect of the duties of the [Page 112] Law, and of the Doctrine of the Gospel, is love out of a pure heart, and of a good Conscience, and of Faith unfained. Rom. 13. 10. and 1 Tim. 1. 5. and 1 John 3. 23. and that Ministers ought to raise their own and other mens thoughts and spirits, in reference to the life of God in Christ, to a comportment su­table unto this Duty and Doctrine, above earthly interests, and worldly concernments, is a truth so evident, that no Christian can make any doubt of it: nor also of this, that as no engage­ment is so near to us as this; so none is to be preferred to it, or ought to take us off from it.

From whence this conclusion is to be inferred.

That if any Minister of the Gospel, doth at any time take upon him to be a judge of the Affaires of this world, between Man and Man, about which they are commonly in strife, and therein doth take part with the one, and opposeth the other; as an Agent of the Affaires of this world: and doth not di­rectly and mainly, by raising their spirits above earthly passi­ons, and by leading them to the life of Christ, endeavour to allay their worldly affections, to compose their differences; and to reconcile their affections one to another, in the love of Christ: if (I say) any Minister doth not set himself to work thus, when he is obliged to meddle with carnal controversies, about the things of men; he hath clearly renounced not only the work of a true Minister of the Gospel, but the name also of a true Christian: for there can be no earthly concernment of such importance, or so near to a Christian, as to engage him to forge and cast off the duties and the affections of divine love towards any, or not to endeavour the common welfare of all without partiality, as Christ hath loved us, and endea­voured our welfare: if therefore any be found, who call them­selvesThe snare wherein some Ministers are caught, which doth hinder them from apply­ing the Re­medy. Ministers, and yet make themselves on all sides the chief Actors and Abettors of State differences and controversies; by whose instigation under a pretence of Religion, the distem­pers, of men are heightned, and the common welfare of hu­mane societies is disturbed, shall we call them herein Ministers of the Gospel of God? shall we say, that in so doing they are guiltless before men? or shall we not rather say, that they are quite out of their way, that they are Ministers of the King­dome [Page 121] of Satan by following their own humours, and that the Lord by them doth mingle a perverse spirit amongst the unsound professors of Christianity. I do not think or say, that all Ministers on all sides are thus set, or set themselves a work (for that would be a great untruth) nor do I take upon me to judge any in particular, or to judge in generall of all those that take upon them to meddle in State Mat­ters, that they do it against the Dictates of their Conscience (for that would be a presumptuous and uncharitable judge­ment) but this I say, and judge, that so many of the Mini­stery as are thus set, and do meddle (as they suppose by an engagement of Conscience) with State Matters, to take part with one, and oppose another party therein, and do not studie directly to take off the edge of all mens carnall animosities, by the love of Christ, that all may be directed to build up one another, in all truth and righteousnesse to­wards the kingdome of God. I say, so many of the Mini­stery as take this course, (let it be upon what pretence soe­ver) are in a manifest error, and dangerous snare of Satan; from which, I shall intreat the Lord in mercie to deliver them. And that I may not be wanting to my duty and affe­ction to help them out of it, (according to that rule of cha­ritie, Whosoever censures any fault, ought to shew the way how it should be redressed) I shall in the measure which I have recei­ved hold forth, and demonstrate the course, by which, in these our present distractions, the Ministers, who truly mind the work of the Gospel, should walk towards all men with­out blame, to avoid this snare of Satan.

And to this effect, I shall take this for granted; that the Ministeriall employment in the Gospel is nothing else but a stewardship, wherunto the dispensation of the messages and mysteries of Gods love to mankind in and by Christ JesusThe way to recover them out of the snare. is committed: and that consequently all the acts of this stewardship, must at all times answer the nature and end of this dispensation; or if any thing answer it not, and is in­consistent with the love of [...], to be dispensed therein; that this thing (let it be what it will, and coloured with a shew never so faire) is in respect of them, unministeriall as [Page 114] to God, and unwarrantable as to men. Upon which ground this doth manifestly follow, that no faithfull Minister of the Gospell will dare to do or say any thing ministerially concerning our present distractions in the State, but that vvhich the love of God in Christ doth direct him to do, and doth prompt him to say, as a Christian, unto Christians in­deed, or unto such as pretend to be the disciples of Jesus Christ. Which can be effectually nothing else; but that which is fit to incline through the love of God the heart of every one, to put on towards each other the bowels of mercy, of compassion, of kindenesse, of meeknesse, and of long suffering, that the breaches which make us unprofi­table one to another in the profession of Christianity may be healed by the unity of the Spirit of Christ in the bond of peace. For if all our works and our perswasions center not in Gods love, upon the hearts of those with whom we deal, through the unfeigned profession of Christianity; it is certain that we will venture upon them in the love of this present world for something which doth oblige us to the profession of partialitie: for so farre as we go out of the one way, we step immediately into the other, therefore to keep our selves free from the trappes wherein many are caught, by the subtile contrivances of State Mysteries; and to help those that are recoverable, to recover themselves out of the engagement to further breaches, and to prevent the great thoughts of heart which our destructive divisions are like to bring forth: Let us reflect as in the sight of God upon the Rules of our Christian duties, first in love, and then in righteousnesse, and in peaceablenesse; that so many of us, as make not the pretence of Religion and conscience, a cloak of maliciousnesse; but in all things and above all, endeavour without partialitie towards men, to approve our conscience in sinceritie before God; may finde a dire­ctory by the spirit, in the word of Truth, which is the testi­mony of Jesus, whereby to [...]y how to behave our selves harmlesly as the Sons of God without rebuke in the midst of these distractions; that we may not be accessory to the perversenesse and the crookednesse of the gene­ration [Page 115] which doth occasion, and foment the same.

The compli­cated causes of our publick disease.

Seeing then our complicated disease doth lye in the ge­nerall disagreement of mens imaginations about things past, in the unrulinesse of their actions about things present, in the unsettlement and difference of their desires about things to come; and in the peremptorinesse of their resolu­tions, taken up, upon mutuall discontents, and future hopes of changes: our way to cure these distempers, must be also in a complicated course of using Remedies, which will meet with the disorderlinesse of mens hearts and actions in all these unsettlements; and because the first ingredient and basis of this whole Remedie must needs be Divine Love (for without it the rest will be ineffectuall) and this ought first to be exhibited in the work of the Ministery, by their pra­ctise and perswasion, we shall take the composition of it from the Apostles doctrine to the Hebrews, who in his 12. Chapter, having exhorted the professors of Christianity to follow Jesus Christ, and the cloud of witnesses which are gone before them, in hearing the Crosse, and the contradi­ction of sinners. v. 1, 2, 3. and not to faint under the father­ly rod, and chastisements of the Lord through afflictions; knowing that they are the effects of his care over them, and that they will bring forth the peaceable fruits of righteous­nesse to them that are exercised thereby: v. 4, 5, 6, 7, 8, 9, 10, 11. He doth infer from thence this direction and admoni­tion: Wherefore lift up the hands which hang down, & the knees that are loosened, or out of joynt. v. 12. And make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed. v. 13. Follow peace with all men, and holinesse, without which no man shall see the Lord. v. 14. Looking diligently, lest any man fail of the grace of God, lest any root of bitternesse spring­ing up trouble you, and thereby many be defiled. v. 15. Lest there be any fornicator, or profane person, as Esau, who for one morsell of meat sold his birth-right. v. 16.

The complica­ted Remedy thereof in the words of the holy Ghost. Which are opened in the twofold scope thereof.

This Apostolicall counsell doth presuppose a people in a condition such as we are in, under a triall of afflictions and chastisements for their sins: his scope is twofold: first, to en­courage them to make a right use of their afflictions, in [Page 124] bearing them patiently, and without faint-heartednesse; for the end for which God doth send them, which is, that thereby they should be drawn to lay aside sin, and the weight of earthly things which doth beset them. v. 1. to resist sin unto the blood striving against it. v. 4. to look upon God as their Father in afflictions. v. 7, 8. to be in subjection to him thereby. v. 9. and to hope to partake of his holinesse, and of the peaceable fruit of righteousnesse when they are exercised thereby. v. 10, 11.

His second scope is, to direct them how to free themselves from sin, that in the performance of necessarie duties, they may concur with Gods working by his chastisements, to work out their own salvation. To which effect he lets them see, what they ought to do, and what they ought to avoid: he exhorts them to that which they should do, in v. 12, 13, 14. and admonisheth them of that which is to be avoided: v. 15, 16.

And applyed, First in the conformity of our State to that of the Hebrews.

Now to make a distinct Application of this advice to our present condition, let us consider two things: first, what conformitie is between our state, and that state wherein the Apostle doth finde them to be: secondly, how the duties which they are enjoyned to perform, that they might be de­livered from the sinfulnesse of their state, should be set upon by us, that we may be freed from the same evils attending our State.

The conformity of that State, wherein they are found to to be with ours, is in these particulars. 1. They were under the chastising and reforming hand of God, so are we. 2. Their afflictions did occasion in their spirits a want of courage and resolution, to undertake cheerfully the good works of the holy profession: and in the way of their proceeding there was an unevennesse, and lamenesse of their course: out afflictions have wrought the same indispositions upon our spirits, and upon the course of our proceedings; for in our spirits, we finde not that alacrity amongst most men, which should be, to set upon the work of a compleat Reformation, and which is necessarie to carrie it on as it is begun; but the hands of many hang down, and their knees are loosned, and out of joynt through the apprehension of discourage­ments, [Page 125] and in our proceedings, we finde the course of many very uneven and lame; and of some so much perverted, that they are even turned quite out of the way.

3. From this faintnesse of spirit which was upon the Hebrews in undertaking the works of their profession, and the inequalitie of their wayes in prosecuting that which they did undertake, did arise strife and debate: and with it much uncleannesse and defilements of the flesh and spirit; which naturally go along with variance. We are here in the same case, for on the one hand our want of true zeale and forwardnesse in necessary duties; on the other, the crooked and perverse courses which we have followed, have multiplied matters of private and publick quarrels amongst us: and these have been fruitfull in manifold dis­orders, wherein our corruptions have mightily broke forth, and manifested the uncleannesse which is in us.

4. The Hebrews by reason of their strivings, and of the defilements following thereupon, were under a threefold danger: First, that amongst them there might be a falling away from the grace of God: that is from the saving truth which they had received. Secondly, that upon their defe­ction a root of bitternesse might spring up and defile many. Thirdly, that amongst such as might be defiled, fornicators, and profane persons (such as Esau was) might be found. Now to us, all these dangerous evils are befallen, as the re­sults of our filthinesse in our quarrels. For it is clearly ma­nifest, that although the grace of God which bringeth sal­vation hath been more powerfully revealed unto this nati­on, then unto any in the world, since the discoverie of Pope­rie; yet it is as fully apparent as any thing can be, that amongst us now, there is a more apparent defection of many from the grace which we have received, then amongst any that have attempted a Reformation in these latter times. So the first thing whereof they were in danger is come effe­ctually upon us: As for the second, would to God that there were but one root of bitternesse sprung up amongst us; but alas, there are so many, that they can hardly be named; and they have defiled so many, that they cannot be numbered. [Page 118] Instead of acknowledging God to be the onely true God and Jesus Christ whom he hath sent; a root of bitternesse is sprung up, whereby men do Deifie themselves: instead of the holy Scriptures, they make their own reason or fancie a rule of truth: and instead of Ordinances of holy worship; they rest upon the pretence of the spirit and the private mo­tions thereof to enjoy God. Some instead of Repentance and Faith, and the exercise of all vertues; maintain, that the practise of all vices is the onely way to happinesse: and some instead of denying themselves in the world, and sub­mitting to the superiour powers which God hath set over them therein, maintain, that all government is to be abo­lished; and that the right to possesse all things doth belong to none but unto themselves. And because these defile­ments have spread themselves in the hearts of many, there­fore the last of the evils, whereof the Hebrews are warned, is come upon us in full measure: for there be swarmes of for­nicators, of Atheists, and profane persons like Esau, which shew themselves openly amongst us and shamelesly: which sads the hearts of all the godly.

Thus we see, that in every thing there is a dolefull con­formity between our present State, and that condition whereinto the Apostle found the Hebrews either already fallen, or like to fall, to the dishonour of God, to the disad­vantage of the Gospell, and the great prejudice of their own salvation.

Which is made worse by the evill will of complainers one of ano­ther.I am not ignorant how much, and in what way some complaine of all these evils which now are our burden; how they cry out against the miserie thereof, and what an odium they endeavour to cast upon some by whose fault (as they conceive) we are fallen thereinto: but they are farre out of the way, who think, that by blaming others in something, they exempt themselves from the guilt of these sinfull calamities: however suppose this could make them guiltlesse: yet the complaints of such a kind are no balsome nor mollifying ointment, to heale these putrifying sores in in any; they are rather like a corrasive plaister to make them worse in all; for this ripping up of matters past, to [Page 119] represent evils suffered on the one side, and injuries done on the other, is the method to foment bitternesse, hatred, wrath, clamour, and evil speaking, which we are command­ed at all times to put away from us; but should then do chiefly, when we are about a way to cure distempers, and heale publick evils: for this way is so farre from reclaim­ing any from his violent affections, that it tends rather not onely to dishearten the well affected even in lawfull pro­ceedings, when they see evils hainously aggravated, against those to whom they faine would do good; but it also helps to increase our divisions, by renewing matters of disaffecti­on which ought to be forgotten. For he that covereth a trans­gression seeketh Love; but he that repeateth a matter separateth very friends; saith Solomon. Prov. 17. 9. If then either as Chri­stians we are bound to provoke one another unto love, and to good works, or as messengers of Gods loving kindnesse unto mankind, we are obliged to seek the love of all men to each other in him; it cannot be denied, but that a main part of the Ministeriall work is, to seek and maintain Chri­stian love amongst men, and to do this, it is evident, that a chief preparative will be, to perswade all men, not to insist upon the repetition of former offensive matters (which are past remedies, as being transient acts) but to cover mutually each others transgressions, even as we would desire God to cover our sins in Jesus Christ: And if will needs lay openWhere of the Remedie is shewed. matters of grief, let it onely be, either to observe them pe­nitently, to make confession thereof and to lament over them, till God have mercy upon us; or prudently to use cautions for the publick, to prevent the causes of future di­sturbances; that none may wilfully return again to folly. All the satisfaction which God requires of us men, for for­mer faults, though never so hainous, is this, that we should in after times cease to do evil and learn to do good. And if we doIsa. 1, 16 17. so, all our transgressions, though formerly like unto Scarlet; yet then they shall be as snow in his account: and they shall not be mentioned unto us any more, saith the prophet Ezekiel. Chap. 18. ver. 22. This therefore ought to be in like manner our way of love; and the healing of evils, which [Page 121] we should use one towards another, should be this, not to mention former faults any more, upon sufficient grounds of harmelessenesse in time to come: and he that will not be heartily reconciled upon these termes with his neighbour, deserves not to be admitted unto terms of peace with God; till he pay the utmost farthing of the debt which he doth owe him, as the parable of the Gospel doth teach us, Matt. 18. 23. till the end of the Chapter. Thus then, if upon the con­templation of our evils, we can put on the bowels of Mercy and compassion one towards another; and not suffer our hearts to imagine evill against our brother; by making him wrongfully more guilty of the evils befalling to the publick then our selves, we shall be fitted to follow the di­rection, which in this place is offered unto us by the Apo­stle, for the cure of our distempers. And that we may do this, let us come to the consideration of the matters con­tained therein.

Secondly in the duties re­commended to the He­brews, and to be practised by us. Of which the Generall rule is, that we must not look backward, but forward up­on our State.

This Direction then hath a Positive and a Negative part of Dutie for our cure.

The Positive part doth teach us to look foreward, and not backward; and first to our own resolutions and actions within ourselves, and then to our relations towards other men; and towards God, who is the end of the race that is set before us.

The Negative part doth also teach us, to look forward and not backward, and first to prevent the corruption and defection from the doctrine of Truth: And secondly, from the practise of holinesse, and from the professed obedience which is due thereunto. So that before we come to par­ticulars, a main Rule is to be observed, which both in the positive and negative duties of this directorie is implyed; which is, that we should not look backward but forward, when we go about to remedie common evils in our own spirits, and towards others: for the fountain, or rather the sink, of those corrupt humours, which feed our distempera­tures; namely, the disagreement of our imaginations one from another, about things past, cannot otherwise be cu­red, but by laying the thought thereof aside: for some look [Page 121] upon things, past as remembring their enjoyments and grei­ving for the losse thereof; others look upon things past as remembring their sufferings, and the injuries done to them­selves, and others therein: both these by dwelling upon these objects, heat their Imaginations within themselves: and put their spirits in a feaverish distemper of passion and discontentednesse thereby, which cannot be removed, but by the removall of the objects which occasion the same.

Why natu­rall men look back­ward.The first sort of these distempers is like unto that of Lots wife, whom Christ in these latter dayes bids us remember. Luke 17. 32. She having lived at her ease in Sodome, when she was to flee for her life out of it, was forbidden to look back; lest she should grieve at the judgement of God, when she should see all the objects of her sensuall delights, burnt up thereby at once. Now because she obeyed not the coun­sell of the Lord, but fixed her Imagination (as many do now amongst us) backward, and went not forward in her heart to the place of her rest and safetie, which the Lord had appointed her, therefore he made her to be a pillar of salt, with her body turned this way, and with her face looking that way, neither going backward nor forward, but standing still in the mid way, that she should remain as an example of a speciall punishment which is due to those, who in their hearts controul the past judgements of God, and which is inflicted, by fixing their spirits, in that uselesse posture, wherein they set themselves, by looking back upon the remembrance of their lost enjoyments. Let us therefore beware of remembring things past in such a way, lest we be made like to her.

The second sort of these that look backward upon their suffrings are like unto the dogs, who when a stone is cast at them, though flung beyond them, yet they will run back to bite at it; for these upon the consideration of things past, though now beyond them, yet they whet their affections with malice, envy and revenge, and their tongues with bit­ter words against the instruments of Gods judgements over them. The punishment of these men is likewise as their fault is: their spirits are fixed in the restlesnesse of their [Page 122] condition; for the wicked shall have no peace, saith my God, but as the troubled sea, with raging waves, they areIsa. 57. 20, 21. Iude 13. condemned to fome forth their own shame continually: they are bent to quarrell with every one, who agree not with them in the apprehension of matters by-past; and so are made fire-brands to the spirits of unstable souls, who take not hold of the rest which Christ hath prepared for them. And this is the effect of mens looking backward with discontent upon things that are past; whence it doth ap­pear, that the onely cure of this distemper, is to dash the re­membrance of all such things, to the end that the things present, and to come, may be layed to heart in the way of righteousnesse: as for those that are truly godly, and walkWhy true Christians look alwayes forward, and not backward. Ph. l. 3. 13, 14. not after the flesh, but after the Spirit, they are inclined of themselves to forget the things that are behinde; because their whole aime is set to presse forward towards the mark, for the price of the high calling of God in Christ Jesus: their mark is, to have communion with God in all his wayes, and the excellency of the life of Christ, and the joy which is set before them doth fill their eye, & drowns all other thoughts, so that they look at all times but one onely way, which is heaven-ward: not walking as men, but as citizens of hea­ven, and worthy of God; they minde the fruits of the spirit in all goodnesse, righteousnesse, and truth; they prove to­wardsEphes. 5. 9, 10. every one in all conditions what is acceptable unto the Lord. And this is that which Ministers, who desire to be healers, and to repair these breaches, should apply them­selves to do, and put their hearers in minde of, chiefly at this time when men are so much set upon mischief. For what profit can they bring to themselves, to their hearers, or to the Gospel of Christ, by entertaining them with the grievances of matters that are past and gone? there can be none other use of this course, but to boil up their spirits into a paroxisme of unrulines, and of discontentednesse against those that are in power, to make them unweildie for action, in order to present and future occasions; and to give the common Enemie his hearts desire against us: and how suta­ble this is unto the way of the Gospel, of righteousnesse, and [Page 123] of peace, and to the employment of the Messengers of Gods love; whose aime should be to become helpers of the joy of the faithful, I shall leave unto their own conscience to judge.

And when they look backward, what they aim at in so doing.As for mine own part, I shall never call to minde the sin­full courses of either partie to reproach them therewith, or to anger any thereby; but when I shall be obliged to reflect upon the same, I shall endevour two things: first, to repre­sent the guilt under which we all lye before God, that we may for our selves, and one for another, be humbled under his mighty hand unto repentance? Secondly, to set the spi­rits that are upright in their way, a work, to attend with­out partialitie, through the love of God and of goodnesse, all the designes of a publick nature which are necessarie and commendable, to heal breaches, and to keep the unity of the Spirit in the bond of peace. And because it is an un­doubted truth, that this ought to be the behaviour of all those who fear God, when he doth visit a people with his judgements, as is manifest by the counsell of Zephaniah, Chap. 2. v. 1, 2, 3. I am amazed, and much troubled at the different behaviour of some who pretend to zeal in this time of our visitation, wondering that Satan should be able to prevail so farre with them, as to take them off from thisThe obstruct­ers of this course at this time reproved. aime, and to make them instrumentall to pull back others, and to stagger any that is conscientious, from the prosecu­tion of these duties. And that which I most wonder at, is the deceitfulnesse of the perswasion, which is used, to foment the division of our spirits, even in those matters, wherein we are all equally related unto God, for our selves and the publick, as in matters of prayer, and of thanks­giving; shall the discontents about earthly concern­ments reach even unto heaven? shall a dutie which is not onely lawfull and commendable in it self as to men, but necessarie, and commanded to be observed in such oc­currences as we are fallen into, as to God, be not onely neg­lected, but opposed, and made a subject of contradiction; nay, and made unlawfull to be observed as by us; because of some interpretations and constructions which we make of the actions of others to their disadvantage? Should my [Page 124] supposall of the failing of another man, who yet is willing to draw nigh unto God with me, and desirous to have my friendly concurrence and conjunction in drawing neer unto God with him, be a just ground for me, to refuse to pray for publick mercies, and to be thankfull for publick blessings? And what although he were as unjust in his way, and as guiltie before God, as some would make him; is it therefore unwarrantable for me at his desire (when he is actually in power over me) to worship God, by craving and acknow­ledging of seasonable favours, for my self and others? Pha­raoh was a cruell, unnaturall Tyrant over the Israelites, he was a type of a naturall incorrigible man, and declared to be a reprobate, whom God would harden to his destruction; yet at his intreatie, Moses refused not to pray to God for temporall deliverances over him, and his people. And al­though Pharaohs end in desiring Moses to pray, was known to be nothing else but self-interest; yet this took not Moses off from doing the dutie, onely he had a further end then Pharaoh in it, as sometimes also he declares unto him: which I observe to shew, that although men be never so wicked in their way, and their ends never so carnall, in desiring our prayers for things in themselves good and lawfull, that ne­verthelesse it is not unlawfull for us, to comply with them in such a dutie. But to refuse the performance of such a du­tie, when the publick good, and the edification of all doth require it; onely to shew our opposition unto those that do desire it, because of some other things wherein we are not satisfied with them, is to me a subject of great admiration; how it can come into the minds of any pious, conscionable, knowing and reasonable men for to say, that this conde­scension unto their desire will be taken as a complyance with them, in that wherein we disallow of them; or will tend to confirm them in that which we think to be unlaw­full in them, is a great mistake: first in respect of the natureThe Answer to their Plea for their practise. of the duties (which being absolutely good in their own kinde, and not indifferent, cannot be supposed to tend unto evill:) secondly, in respect of the inference which is made upon the performance of these duties, which if it be well [Page 125] lookt into, will be found inconsistent with true Pietie, andShewing, First, the un­reasonablenesse thereof. void of Reason. For it is neither agreeable to godlinesse, nor unto reason, that I should conclude thus; because it is possible that others may, and likely that some will, make another construction of that which I am about to do, then I mean they should; that therefore I should be obliged to abstain from a lawfull and commendable dutie: or thus, because a thing in it self good and laudable, may acciden­tally tend to confirm some man in an evill course, or in that which we think to be unlawfull in him, that therefore I should be bound not to apply my self unto it, although I am clear, that the thing per se, and in its own nature, hath no tendency unto the production of such an effect. Moses pray­ing for Pharaoh and his people, was an accidentall cause of his hardning, this Moses knew would be so, yet he refused not to do the dutie. I say therefore that these inferences consist neither with the Rules of Pietie, nor of Reason; and therefore that the conclusion against the condescension whereof we speak is a great mistake: it is true, that in things of their own nature indifferent, which by circumstances are alterable, this consequence will hold, that if by my complyance with any in that which is free to be done, or left undone, I should think they would be confirmed in that which I disallow in them, and judge unlawfull for them to do; that then I am bound to abstain from it, lest I build them up in that which is evill, and be accessorie to their sin; but in things which in their own nature are holy, just and good, it doth not follow, that because others may misconstrue, and abuse what I do, that therefore I ought not to do it; for else what shall become of the whole profession of Christia­nity? for what is in any part of it, or what can any man say or do in it, which another that is malicious may not mis­construe, misapply, and abuse? this is therefore (as to my apprehension) a very unconscionable and unreasonable pretence to cover an undutifull practise. But I have yet a further observation upon this pretence of non concurrence in duties absolutely good and lawfull, with those that are in power, which is this; that if this practise and pretence be [Page 126] lookt into, and layed open in the root whence it proceed­eth, and in the end whereunto it doth tend, I suppose it will2ly, the un­conscionable­nesse thereof. be found to have much of the Serpent in it, and very un­sound and unsavourie to a good conscience: for consider we whence this scruple doth rise, and is taken up; and to what the practise wherunto it leads, doth tend in its own nature, and where it ends.

First, the rise of the scruple is this; that such as refuse to pray, and give thanks solemnly for blessings upon the Na­tion, at the desire of those who are in government, do it, be­cause they look upon matters past, as they are inclined to consider them with discontent; and upon things present with reference thereunto; considering the same with a sullen humour, as in the hands of those that manage the same con­trary to their sense: wherein they make themselves abso­lute Judges of all the proceedings past, and present, of the power and government which is over them; and upon this judgement of the miscarriages which they lay unto their charge, they frame a resolution of non-complyance in all things, though in themselves, never so good and profitable to the publick: which how far it is lawfull for them in the way of Christianity to do, we are now about to consider.

Secondly, the scruple being thus taken up, that where­unto their practise doth lead, is to uphold the breach, which they suppose is alreadie made of the publick peace; which is very unchristian: and that wherein it doth end directly, is an opposition to the present power: so that in effect this practise doth speak thus much; that the Ministers of Christ may lead men to maintain an opposition against those that manage publick affairs in every thing; because in one thing concerning the alteration of Government (about the cause and way thereof) they are not agreed with them. Now if we cannot say, that the Ministers of the Gospel are proper Judges of State Interests, nor that their ministeriall work ought to be made opposite or subordinate thereunto, to lead Christians for or against it; then I cannot see how it can stand with a good conscience in them, to intend such a practise: and as for Christians to follow them in such a practise, I un­derstand [Page 127] not how it can be either lawfull or commendable; except they will shew, that an obligation is laied upon them by God, as private men, to say in their hearts thus: because the proceedings of those men that manage the publick af­fairs of State, do crosse my thoughts, engagements, and de­signes concerning the outward settlement and government of this world; therefore I ought to be crosse unto them in all things whatsoever; and to oppose them in spirituall, as well as in temporall matters: yea, and although these mat­ters in themselves be exceeding lawfull, good, and accepta­ble to God, yet in their hands I must oppose them. And al­though I can probably foresee, that by this kinde of oppo­sition, I shall hazard to embroil all, and perhaps help to bring my self, and the whole State to ruine and confusion, yet still I must oppose them. Now what conscience can be found in such a resolution, I shall leave to all those, not one­ly that have the Spirit of Christ, but that morally are rati­onall, to judge: and yet in effect this is the speech, and plain English of this pretended scruple and practise, so far as I can make sense of it; wherein I shall desire that three things may be yet further noted.

First, what the pernicious effect is, of looking back with carnall discontentednesse upon the offences which we sup­pose are given by others; rather then of looking forward with uprightnesse and simplicitie upon the good which we ought to do our selves: here we may see, how farre this is able to pervert our way from the truth of Christianity, for in true Christianity we are taught; not to be overcome with evill, but to overcome evil with good. Rom. 12. ver. 21. But such back-looking suggestions as these, lead us to the reso­lutions of a quite contrary nature; which make us a verse unto that which is good, and forwardly yeelding to that which is evil: and from what spirit this doth proceed it is easie to judge.

Secondly, herein we may see, how deeply and deceitfully the corruption of humane passions can insinuate it self un­der the apprehensions of Religiousnesse into our conscience, before we we are aware thereof: which doth undiscernably [Page 128] fall out, when we suffer our humane affaires and conside­rations, to mixe themselves with spirituall concernments in our thoughts, and the latter of these to be acted by the sense which we have of the former, whereas we ought to have no thoughts of the former, but such as are subordinate and commensurable unto the latter.

Thirdly, we may see also herein what the danger is of letting our spirits loose unto strife: for if we once come to be engaged as men, with a designe rather to oppose other mens persons hatefully; then as Christians lovingly to en­deavour to rectifie that which is amisse in them, and in their wayes: we can hardly ever suffer our selves to be disinga­ged again; because we know not where to stop our course of opposition, in respect of new provocations dayly offered by others. Nor are we naturally inclined to get hold of the reins of our own passions to recover our way to a peaceable disposition towards them. I remember that I have read the Acts of one of the generall Synods of the Churches of Pole­nia, Synod. Cra­von. Actu sexto. wherein the spirit of opposition against the Anabaptists, and Arrians, did so farre transport those otherwise godly men; that they did make a Decree, not to observe the cu­stom of fitting (which undoubtedly is most agreeable to the institution of Christ) in the Lords Supper, (notwithstand­ing that they acknowledge in the same Act, that Ceremo­nies should be set free,) onely because those their adversa­ries did make use of that custom, as if the way of Christs Institution of that Ordinance might be laid aside, rather then that we should seem to agree therein with Hereticks. So that the hatred of these adversaries and the desire to be found opposite unto them; did blot out of their mindes, in that matter, the love of Christ Jesus, and the righteous de­sire to be united unto him in all his imitable wayes. I hope that the spirits of these Brethren are not yet so farre trans­ported, but that upon the discoverie of this snare of Satan, they will quickly recover themselves out of it: therefore to cure this distemper and mistake of the way, in such as are not incurable, and desire not to erre obstinately; I shall in­treat them, in reference to the case in hand to ask of their [Page 129] own conscience these two questions.

Whether at any time, and in any case whatsoever, it be law­full for a Christian to oppose that which is truly good in any, or to doe evill that good may come of it?

Secondly, whether Jesus Christ, who did declare in the dayes of his flesh, that his Kingdome was not of this world, and the Apostle Paul who in the course of his Ministery did professe, that he became all things unto all men in that which was lawful. If these were now amongst us at this time, would upon matters of earthly circumstances, and outward changes of humane concernments in State-affaires, proceed thus in the worke of their Ministery, and suffer their consciences about the duties thereof, to be intangled into such wordly considerations?

The Apostle saith, I am made all things to all men, that I 1 Cor. 9. 22. might by all meanes save some: And shall we say in our hearts the contrary thus; I shall be made nothing to these men, that by all meanes I may help to destroy them? God forbid. Such a perswasion cannot come from him who hath called us. The Apostle saith again concerning his Ministery, Though we walke in the flesh, yet we doe not war after the flesh. And shall we un­der a pretence of walking after the Spirit in our Ministeriall employment, make the chiefe ground of our proceedings therein towards the publick, a State-jealousie, and accordingly wage warre in spirituall matters after the manner of men in the flesh? Shall we that are sent to teach all men godly sim­plicity, meeknesse, harmlesnesse, and how to deny this world and the wisdome thereof; become the chiefe leaders of the men of the world to mutuall provocations and irritations, and encourage them to manage opposite interests about State­matters, with the breach of Christian unity? Is it lawfull for us to intend the displeasing of one party to please another, ra­ther then to intend the reconciling of them to each other in the love of Christ? May we make the vindication of wrongs supposed to be done by one party against another in outward matters, the proper work of our employment? It might be tollerable in Samson (a man raised extraordinarily to picke quarrels with the inveterate enemies of the Church of God) being provoked by some of them with injuries to say, Now I Judg. 15. 3. [Page 131] shall be more blamelesse than the Philistines though I doe them a displeasure: But in us to take up a resolution to displease any man, is wholly against this Rule of Christ, Doe good to them that hate you, pray for them that despitefully use you. And the A­postlesMatth. 5. 44. practice, We give no offence in any thing that the Mini­stery be not blamed, 2 Cor. 6. 3. As for Samson, he doth not ex­empt himselfe from blame; all tbat he pretends for his justifi­cation, was, that his enemies deserved more blame than he: for he sought as an enemy, some advantage against them to quar­rell; and seeing they had done him wrong first, he was resol­ved neither to beare it, nor to be behinde-hand with them in matters of displeasure. But that the ordinary messengers of Gods love towards all men, and the Disciples of the Crosse of Christ, should upon any provocation whatsoever, be mo­ved to take up such a resolution, is as farre below the dictates of a good conscience in following Christs example, as Samsons calling to be a Judge of Israel, was of a different nature from the course wherein God hath set us, which is to be dead with Christ unto the world, to crucifie the flesh with the affectios & lusts, & to give up to him that judgeth righteously, the righting of all wrongs that are done unto us. I shal conclude therefore that the bottome of the demurrer his scruple is beaten out (as to spirituall actings in Christian duties under the present Go­vernment) if it be found manifestly Gods wil that to heal brea­ches of love amongst brethren, and to prevent the increase of publick calamities and confusions in a Common-wealth, Chri­stians ought to look forward how in their callings they should by themselves readily performe good duties towards all; and not to look backward to demur upon their duties, or to in­tend evill to any, by reason of other mens offences, or their own privat disaffections in them.

Hitherto we have lookt upon the first Rule of this Directo­ry, shewing the main preparative duty which will fit us to seek a Remedy for publick evils, and without which it can not, (though found out) be applyed thereunto to work a cure; we have also endeavoured to apply this Rule unto one of the greatest of our present distempers: we may now come to the particulars offered in the Apostles words; which if men, that [Page 130] call themselves Professors of the name of Christ, could be per­swaded in godly simplicity without respect unto by-matters, through love to that which is good in Christianity for it selfe; we might hope that the cure of our diseases would soone be accomplished by Gods assistance.

The particu­lar Duties are consider­ed first in their order as they are to be used to­wards the Cure. Secondly, in their distinct branches, where is [...]. Loosned knees, as in a Palsie.

Let us therefore, if we are resolved to look forward, and not backward any more, proceed towards a full cure of our e­vils, after this method which the Holy Ghost hath pointed out.

First, let us set upon the duties which are Positive, and then upon the Negative; that is, let us begin our work with the performance of that which is actually good in our own way of walking, before we reflect upon the evils which may befall unto us from others to prevent the same. This Rule lies in or­der of the things which are here prescribed; and it is very ob­servable, in the method of our cure; because we are naturally inclined to a contrary and preposterous course, which makes us miscarry in most of our undertakings; for our natural po­licy doth lead us, rather to look upon others, then upon our selves, and to observe rather that which is evil in them to their discredit; than that which is good to their encouragement and credit, and to be more apprehensive of danger from without and constrain to prevent the same; than solicitors of safety from within, and careful to settle the same; all which is contrary to the Rules of true wisdom and prudency, and doth oblige mens thoughts to dwell without themselves upon the objects of evils and discontentments, whereby they are engaged into crooked courses, rather to at­tend the work of destruction than of edification; but true spiritual policy doth set our thoughts in another frame, and our course in another method.

First, it sets before us the reality of that which is good and lovely, as the end of our undertaking; then it presents unto us the effectual meanes of attaining, and way of prosecuting the same.

First, by and for our selves.

Secondly, by and towards others also.

And lastly, it reflects upon the evils and impediments which may be incident to the prosecution of the whole designe, to prevent and remove the same; and according to this method, the spirit of God hath ordered the particular duties recom­mended unto us in this place, for the positive duties, directing us to intend that which in it self is good, are injoyned in the first place in v. 12. 13, 14. and afterward the negative duties, shewing the evils that are to be prevented, are recommended in the second place, in v. 15. 16. and of the good things to be intended; that which concernes the ordering of our selves to our own works, is put before that which concernes our relati­on towards others; for that must needes be a ground unto this, and so likewise of the evils to be prevented, that which is the most dangerous, as being a cause and ground upon which other evils will follow, is to be prevented or remedied before tbe other be medled withall: namely, that which occasions our falling away from grace, ought first to be lookt into and remedied, before we take in hand to digg up the roots of bitter­ness, and to represse the defilements and the profanation of the profession.

Thus we see the way of the Cure, which Ministers should follow in their own Calling, and which they should by Do­ctrine and perswasion, lead others unto, according to their se­veral places: these then are the particular duties which make up the Remedy of our complicated disease; and this is the Order to be observed in making use of the same: for in this method the Text doth recommend them to us.

The particular duty then to be intended.

First, for the ordering of our selves towards our own em­ployments, is v. 12. Lift up the hands which hang down, and the knees that are loosened, and for the ordering of the works of our imployment towards our own undertaking, as v. 13. And make straight pathes for your feet.

Then having rightly ordered our selves and our affairs with­in our own Sphere, our next care is, to order our relations to­wards others; where our first dutie is to reflect upon the [Page 133] weaknesse and infirmities which are between them and us, that they may be healed, and not made worse. And this is recom­mended to us in the latter part of verse 3. Lest that which is lame be turned out of the way; but let it rather be healed. The second duty is to reflect upon the perfections which are to be upheld amongst us, both in reference to one another, and all of us in reference to God. In reference to one another, we are commanded to maintain peace: And in reference to God, we are commanded to maintain holinesse, in verse 3. Follow peace with all men, and holinesse, without which no man shall see the Lord. Where, before we come to the negative duties, we may observe briefly, that the righteous ordering of our owne wayes, is that which doth inable us through love to heale and rectifie the wayes of others; and that thereupon the endea­vours to maintain peace and holinesse with all men, will prove successfull, but not otherwise. For as there can be no healing of infirmities wrought by us towards others, except our owne wayes being rightly ordered, we be carried forth in love to­wards them; so there can be no maintaining of peace and ho­linesse with any, except the healing of mutuall infirmities be first lovingly and righteously intended. So that we see in what order the complicated endeavours of Righteousnesse, of Love, of Peace, and of Holinesse, are to be applied, as a remedy un­to publick diseases and afflictions when Gods chastisement is upon us.

When we have set the positive remedies a-work, we ought then also to be cautious lest the effect of all our endeavours be made void by reason of dangerous evils which may be incident to our state, if we take not heed thereunto. The most dange­rous of all evils is to faile of the grace of God, either by fal­ling from the Truth, or by losing the sense thereof: for if this be lost, or that be cast off, nothing that is good can be found in us, or remain with us. Therefore this is the first evill which is to be prevented, which we are directed to v. 15. Looking di­ligently lest any man faile of the grace of God. Then the second is a consequence of this defection, and therefore to be lookt unto in the second place, that it may be observed and prevent­ed: [Page 134] namely, the fructifying of our naturall corruption within our selves, or others; and the uncleannesse which doth spread it selfe abroad from thence; whereof we are warned in the latter part of verse 15. Lest any root of bitternesse springing up, trouble you, and thereby many be defiled. As the former evill se­parates us from the life of God, and the enjoyment of the meanes of salvation: so this doth bring us under the power of Satan, and the guilt of condemnation. That doth relate prin­cipally to the truth of faith; this to the power of godlinesse, lest both first that, and then this, be lost amongst us: where­upon the third evill which may in the last place follow, is also to be prevented, which is, an open denying of the publick pro­fession of Religion, through love to the World: of which we are taught to beware, v. 16. Lest there be any fornicator, or pro­phane person, as Esau, who for a morsell of meat sold his Birth­right.

Thus we have a briefe, yet a very substantiall and full di­rectory, (both in respect of matter and order) for the regula­ting of all Christian, but chiefly Ministeriall proceedings in the cure of these our evils. If now I should give way to my affe­ction, to enter upon the distinct consideration of every one of the ingredients of this compound spirituall Antidote, to shew what influence it hath to cure our distempers, and how suit­able it is to our present occasions, I might be very large, and ea­sily engaged to shew, that in the parts thereof (if taken seve­rally) we have as it were a dispensatory of Receipts fit for all the Symptomes of our diseases; and that in the whole (if ta­ken in the composition) we have a most provident course of Physick, or medicinall method prescribed for the regular pro­secuting of the cure: but I shall contract my thoughts, and ob­serve onely that which is mainly considerable, and may be ob­vious to every ones capacity.

The duty of spirituall re­solution.

First then in the duty whereby we are directed to order our selves towards the workes of our employment, which is, To lift up the hands which hang down, and the feeble knees, I ob­serve this, That the indisposition which most remarkably sea­seth upon all mens spirits when they are brought under the rod of affliction, is a faint-heartednesse, which by reason [Page 135] of the astonishment of our thoughts, and the dulnesse and flatnesse of our courage doth deprive us of resolution what to doe for our selves; by which meanes our hands (the instru­ments of action) hang down in a lazy posture; and our knees (the supporters of the whole body for motion) are loos­ned, as it were out of joynt, and without strength. The hands and knees in the spirituall man, are the moving and acting fa­culties of the soule, which are the imaginative apprehending objects, and the will and affections moving thereon: these fa­culties hang down, and are loosned from action, when we are out of heart with businesses, and discouraged to undertake the works of our employment. This indisposition is very frequent in these our times, upon all the unexpected changes and turn­ings of affaires, wherein of a sudden men know not where to find themselves, as being at a losse; and the worst is, that they who should by instructing many, strengthen the weak hands, and Job. 4. 3, 4. whose words should uphold him that is falling; doe adde unto the discouragements by their complaints and scruples. But against this faint-heartednesse, and the grievous thoughts which some suggest unto drooping spirits, the Apostolicall exhortation is in this place a Cordiall, prescribing unto them a draught of resolution from above, which will inable them, if they receive it, to lift up their heads, their hands, and their knees, to the duties of their calling, upon the consideration of the comfort­able effects of their chastisements, which is the peaceable fruit of righteonsnesse, which it will yeeld unto them that are exercised thereby: Wherefore (saith he) lift up your hands, &c. and be of good cheere and resolute, because the end of your triall is for peace and righteousnesse, onely be not wanting to your selves, fall to the workes of your employment, and raise your affections to be active therein: for in so doing your duty there is hope; your confidence and courage in well-doing, is not to be cast away, because it hath a great recompence of reward, Heb. 10. 35. In the worst times of Israel, when their Leaders caused them to erre, and destroyed the way of their paths, even then the Prophet was commanded to say unto the Righteous, that it should be well with him, because he should eat the fruit of his do­ing. The worser the times are, the work of courage in our [Page 136] Calling is the more commendable, and the fruit thereof the more usefull, pretious and glorious. There be some that make it their work to make the times worse then indeed they are, by prepossessing the spirits of the multitude against the constitution of the State, and the wayes of their Rulers: These men by their suggestions, discourage the plain-hearted from the resolutions of walking chearfully in their wayes, as bcometh Christians, and set them out of their Sphere, up­on discontent and fearfulnesse. Let such then, who make them­selves instrumentall to stagger the hearts, and weaken the hands of their Brethren, by disquieting their affections upon doubtfull considerations of things which are extrinsecall to the stations of private men, and whereof they are no com­petent Judges; look well to it, that the evill which they oc­casion to procure unto the times, overtake them not: For in the same place where the Prophet Isaiah in evill times is com­manded to comfort the righteous with promise, he denoun­ceth a heavy threatning to the wicked, which is due to the practise of these men. Wo (saith he) unto the wicked, it shall be Isai. 3. 11. ill with him; for the reward of his hands shall be given him. Such therfore as refuse to lift up their hands without wrath and doubting to God in prayer, for the obtaining of publick mer­cies; or in praises for the acknowledging of blessings recei­ved: such as by with-drawing sullenly their affections and concurrence from lawfull endeavours, discourage the hearts and hands of others from the common duties of love and peaceablenesse, and of righteousnesse: and such as thereby seek to distract and perplex the government, and obstruct the publick settlement of the Common-wealth in quietness, if they repent not, will at last assuredly receive that reward of their hands which will be a wo unto them, and no matter of rejoy­cing. This then will be our wisdome to behave our selves in these times as it becometh Christians: I say Christians, who are not to be shaken with the stormy changes of this world, which passeth away; but stand stedfast, unmoveable, alwayes a­bounding in the work of the Lord, forasmuch as we know that our labours of love, of peace, and of righteousness, are not in vain 1 Cor. 15. 58. in the Lord. We ought then to shake off the spirit of drowsi­ness, [Page 137] and like unto Wrastlers who set themselves in a posture of striving for Masteries, to stirre up strength to raise our hands, to confirm our knees, and be in a readiness for the acti­ons of our employment; and all this should be intended so much the rather because the dayes are evill,

The duty of ordering our conversation aright.

This resolution thus taken, will fit our mind for our under­takings; and then the duty next to be laid to heart, will fit the workes which we are to take in hand for our places and abili­ties, whereof the Rule is this, That we should make straight paths for our feet.

The feet of the soule are all the moving faculties there­of, which carry it from one object to another, as the feet of the body carry it from one place to another. The paths of these feet are both the objects wherewith our soule is con­versant, and the steps of our proceeding in moving about the same. The objects are all the affaires of a Religious, Naturall and Civill property, according to the severall relations in pri­vate & publick wherein we are set. The steps are the thoughts, the affections, and the outward actions by which we are carri­ed from one object to another. The straightnesse of these paths, is, the enemies both of the way wherin we walke, and of our motion therein: the enemies of the way is the lawfulness of the things themselves, when the objects of our employment are none other but such as they ought to be in our proper stations, when they are made free from crooked turnings and windings, and laid in a direct line before us from their beginnings to their endings; and when the rugged and unequall paths thereof are made smooth and plain, that is, the knotty circumstances of affaires taken off by equity. The ene­mies of our motion in this way, is the lawfulness of our pro­ceeding and carriage, in following a direct course, neither tur­ning to the right nor left hand till our journies end, nor mo­ving unequally, one time too high, another time too low, as those that halt.

And to make these pathes straight, our care must be of two things; first to reflect upon the end of our work, and then upon the meanes by which it is attainable; for there be two parts of folly in our nature, which pervert all our wayes: the [Page 138] one is Childishnes, when we consider not to what purpose we are busie; the other is improdence, when we consider not our work is to be carried on. To avoid the first of these, we must not suffer the faculties of our soule to walk at random about their objects; but should determine the purpose of their motions by a known and undoubted Rule towards that which is manifestly good, and to avoid the second branch of folly, we must set our faculties and their motions a work, in an or­derly way without confusion, and disproportion, according to their places and properties in nature.

Thus then, he that will fit his work in Righteousness to his proper place and abilities, that it may not miscarry, must forecast and consider his whole way with every thing belong­ing unto it, and his own walking therein; this forecast must contain two parts: the one positive, the other negative.

The positive forecast is that which hitherto we have men­tioned concerning the end of our undertakings, and the order­ing of all the meanes and motions tending thereunto, by a sure and known Rule, without which we have no light in us, and can do nothing but play the foole in every thing.

Therefore such as walk not by a known Rule, and love not to come to the light thereof, to approve unto all men, but chiefly to those with whom they have to do their aimes, and the meanes and wayes of their proceeding to gaine the same; but cover their Councel deepe, and hide these things from those that are concerned therein; make no strait pathes for their feet, and do not the truth, and by this they are known that their works are not done in God; whereas others who forecast without prejudice and partiality their affaires, to pro­ceed no further therein, then they have a rule to warrant them, love to discover themselves, as in the presence of God before every one.

The Negative forecast is that which doth consider the impe­diments, incident to the work of our employment, how they may be removed; for seeing the whole world doth lie in wickednes, and we cannot avoid meeting with the crosse ef­fects of wickednes either in the crookednes of our own na­ture, or in others, we cannot be said to have made straight [Page 139] pathes for our feet, except some preparations be made to re­move and obviat the same.

The impediments then which should be foreseen, lie either in the objects of our work, or in the working faculties: the objects are either things or persons. The impediments to be foreseen in things, are the evil qualities thereof, which by reason of the curse and bondage of corruption cleave to the whole Creation: therefore to make our pathes straight in re­spect of things, we ought to discerne their defects, as well as their useful properties; we ought to presuppose and suspect more defects in them than we are able to discerne, and we ought not to venture upon their abilities further, than the or­dinary usefulnes of their natural activity, is plainly discovered unto us.

The impediments to be foreseen, in persons, (for no man can do any thing in this world without some relation towards other men) ought to be considered as well with reference to those who are directly or collaterally concerned in the busi­ness we take in hand; as with reference to those who are not concerned therein, but yet are likely to take notice thereof: as for those with whom we have to do; our considerations should run chiefly upon the impediments which may fall in a­bout the circumstances of our station and relation towards them, and about the apprehensions and thoughts which they may have of our persons and proceedings: in all which we should reflect upon the occasion of offence, which may be in­cident, either as given by us for want of circumspection, or as taken by them, for want of sufficient information: Therefore to make our paths straight in respect of persons, the way is to deale so in love, in simplicity, and in warines of prudency with them, as to prevent mistakes, and not to venture upon any en­terprize towards any, before stumbling blocks be removed to­wards all, according to the Apostles rule, give none offence, neither to the Jewes, nor to the Gentiles, nor to the Church of God. 1 Cor. 10. 32.

Lastly, the impediments to be foreseen in our own working faculties, are the sinful inclinations of our wills, the disorderli­ness of our understandings, besides the darkness thereof, and [Page 140] the unrulines of our lusts and passions; together, with the weaknes of our best abilities, as they are in our own hand dis­proportionate to every thing we apply them unto.

Therefore to make our pathes straight, in respect of our own working faculties; we ought not only, to look often conscio­nably upon our infirmities, to keep a strict guard over them, and by the spirit of Prayer and Faith, to seeke help and supply of grace in time of need against them; but we should before all our undertakings, bind over our soules to the observation of these three Rules.

1. Never to attempt any thing without the Warrant of a clear call from God.

2. Never to set upon any work, though our call be never so clear unto it, without a due examination and preparation of our heart about the aime which we should have in it.

3. Although our aime be never so good and commendable, yet not to proceed any further, than with modesty, we can measure out the undertaking as proportionable unto our place and abilities, that we may keep within compasse, and not suffer our attempts to go beyond our line.

These are summarily the heads of matters contained in the second duty, which being neglected, make men guilty of mani­fold privat and publick miscarriages & offences. And would to God the Brethren who have taught others to demurre and make a scruple of Conscience, about concurring with the pre­sent power in lawful things, tending to the publick good; had seriously before they took that work in hand, reflected upon these rules, to make straight pathes unto their feet thereby; for that hitherto they have not done this, there is just cause to complain; but if they yet would begin, before it be too late, to reflect thus upon their wayes, and follow this Councel; perhaps our breach might be healed: it is evident, that we are out of the way of peace, and that we cannot come into it a­gain, except we apply our selves to the way of Righteousness. I suppose it is undeniable: if we seek this way by these Rules, undoubtedly we shall find it; the Lord grant us eyes, both to see it, and also to observe our own strayings from it, and as we have discovered the way, so it would be no difficult matter, [Page 141] (if it could edifie) to set the strayings of our Brethren in or­der before their eyes, and by the topies of this directory, as by a line and plummet to shew them the unevenness of their pathes in this matter; but I shall spare my self this labour, wishing rather that they may do it themselves; for Christ doth 1 Cor. 13. 6. not rejoyce in iniquity but in the truth, & my desire is, in covering their weakness, to heale that which is lame, that it may not any more be turned out of the way. For this is the third Apostolical Rule, by which the cures of these and other miscarriages, in privat and publick, are to be endeavoured. Let us then under­stand the Apostles meaning in it.

The duty of healing mu­tuall infirmi­ties.

By lameness I understand here all manner of infirmities, which take not away the motions of the faculties; but onely make them in their proceedings irregular; for properly to be lame, is to have a weakness in the moving faculty, causing an unequal motion, which is unseemly and disproportionat to o­ther mens faculties and motions, in respect of strength and swiftnes; whence also this inconvenience doth follow the lameness of a Member, that it may soone be turned out of the way, either by its own unequal mocions, if the way wherein it walketh be rugged and narrow: or by the uncharitableness of others, who being stronger, may justle it out of the way, al­though it be neither rugged nor narrow. Now that there are amongst us many lamenesses, and that the lame are turned out of the way, as well by their own weak, innocent, and irregu­lar motions, as by the evil will of others, who justle with them, cannot be denied. Therefore this duty of healing, and of keeping the lame in the way which is the effect of love and righteousness, must be applyed unto this symptome of our dis­ease. Here the work of love (as every where else) must have the first place, and the influence which it hath towards the weak, is by way of compassion, whereof the effect is a desire and endeavour to ease them of the evil wherewith they are af­flicted: the work of Righteousness hath the second place, whereof the influence is by way of innocency, and the effect is to be no way accessory to the Causes of begetting or conti­nuing any lameness among us, or of disturbing any good de­signe by turning the lame out of the way; and thus by this [Page 142] third Rule, when we have made our own work straight for our selves, our steps towards others are to be regulated, that we may also walk straightly therein towards all men, being usefull towards them and harmlesse; where the usefullnesse of our washing is to be made straight, by the Law of Love which doth cover and heale that which is amisse, and the harmlesnes there­of is to be made straight by the Law of indempnity, that if we cannot make their condition better, to be sure not to wrong them by making it worse.

If the Brethren, who in opposition to the present power, refuse to act with others in good and lawfull things, that which in it self is acceptable to God and approved of men: had con­sidered our present publick state with compassion; and had laid to heart this rule, to walk dutifully thereby as Christians ought, they could not have engaged themselves in a course so contrary to that Charity which cals upon conscionable men to the healing of publick calamities; and to that righteousnesse; which should keep Christians from turning weak consciences out of the way. For if they whom God hath set in the place of subjection throughout this Nation, should be provoked to a willfull halting, and to go forward (as many do) but lame­ly in their submission to the power that is over them, till they turn themselves quite out of the way of all orderlinesse, by a refractory scrupulosity, and then be justly turned out of the way of Peace and safety: either by the totall dissolution of Go­vernment, or by the breaking in of power upon them for their unjust behaviour, to whom should all such evills be imputed? Must they not fall to the account of those that do provoke them to the causes thereof, and have no thought of mutuall compassion and tendernesse to heale one anothers infirmities? Must they not be laid to the charge of those, who rather than not to oppose the powers that are over them, will renounce the practise of the best and most solemn duties of Christianity, onely to shew their disaffecrion unto them? Surely it cannot be expected, that the obstinate opposition to all orderly cours­es (whereupon all common safety is grounded) can be of long continuance without some great Judgement; nor that the Su­preme powers of any State in the world, will suffer themselves [Page 143] alwaies to be openly despised, (though they may bear it for a while) and opposed in things undeniable, just and equitable, by those that are wholly under their power. We may see therefore that in end this can produce nothing but the fruits of bitternesse and grief: and where no healing of grievances is at all aimed at; but a direct turning of the lame in all things, out of the way; there all manner of confusion, with irreconci­liable war, and hatred must needs break forth in the minds of a people.

The Duty of Peacea­blenesse with all men.

Therefore to take away these evils, which unavoidably will follow the neglect of this third Duty, the Apostle doth adde further two duties, which are joint in the Cure; but in the ap­plication distinctly make up, the fourth and fifth part of the Remedy of these publick evils. The fourth Duty is, to follow Peace with all men. And the fifth is, to follow (in like manner with all men) Holinesse without which no man shall see the Lord. Let us briefly see what these things mean.

To follow Peace, is to mind, intend, and do all things: which may procure and keep between our selves and others: mutuall quietnesse from hurtfull thoughts and attempts, that the Chri­stian good will of being helpefull to each other against com­monRom. 12. 18. miseries, may not be utterly lost and obstructed amongst us. Now this is an endeavour which Christians are bound un­alterably to maintain towards all men, if it be possible so farre as in them lieth; even as Christ Jesus the Prince of Peace did maintaine it towards sinners, in the midst of their greatest op­positionMatth. 12. 19. 20. and contradiction against himself: For in that it is said of him, that he did not strive, nor cry, nor caused any man to heare his voice in the streets: his quietnesse is commended; and when it is said, that the bruised reed he did not breake, nor did he quench the smoaking flax, his harmlesnesse is set forth; and when it is added, that by this meanes, He should bring forth judgement unto victory, and that the Gentiles should trust in his Name. His helpfulnesse unto all mankind against their common miseries is declared, as the true end, and proper effect of that peaceable behaviour. This then is the example by which all men, but e­specially the Ministers of the Gospel should walk before o­thers towards every one. And if the thoughts of Peace should [Page 144] be thus extended unto all, and chiefly by Ministers; How will it be warrantable for any, or in any respect for these to exclude the powers under which we are set from the same? and that by an aime to strive against them in all things; though they be things in themselves and for the publick never so good and usefull? Christianity doth set a rule to the spirits of men: Now if the frame of mens spirits be wholly bent to strive a­gainst, and oppose some nen in particular continually; How will they clear themselves before God; whose command is, that they should follow Peace with all men ingenerall; and that if it be possible, & as much as in them lieth, that is, at all times, and upon occasions whensoever they have to do with them?

And because wheresoever the thoughts of Peace and goodJames 3. 19. will prevaile not, but envying and strife rather take place; there is alwaies confusion, and every evill work, which defile the hearts and hands of men before God.

The Duty of following Holines with all men.

Therefore unto the endea­vours of Peace in respect of men, the Apostle doth adde the care of Holinesse in respect of God: for this Duty must be madeMark 9. 50. the ground of that: else it will never be intended to any good purpose and effectuall. Christ saith, Have Salt in your selves, and have Peace one with another. Salt is the grace of the Spirit, resisting the corruption of the flesh; whereby we are defiled in our selves, and pollute one another, through the passions of our lust; But if the inherent defilements be first clensed by the Spirit of Holinesse, then the lusts which in our members beget War with others will certainly cease: because the Apostle saith thus, We were sometimes foolish, disobedient, li­ving in malice, and envy, hatefull aud hating one another: but af­ter that the kindnes of God appeared, he saved us by the washing of Regeneration, and renewing of the HolyGhost. Tit. 3. 5. and else­where thus: Theeves, Covetous, Revilers, Extortioners, such were some of you, but ye are washed, but ye are sanctified by the Spirit of our God. 1 Cor. 6. 10. 12. It is then the Spirit of sanc­tification which cleanseth this corruption at the root; whence it appears, that the Reason why men do not seek Peace, and follow after it with all men, is, because they want Holinesse, and seek not after it; that is, they set not their hearts aright, to take hold of Grace, whereby they may serve God acceptably with Heb. 2. 28. reverence and godly fear; For if this Grace as it is offered were [Page 145] apprehended, and in the holinesse of the Spirit of our God his service were above all things heartily set upon, and fol­lowed; it is evident that the spirit of strife would be quench­ed, and the unrighteous motions thereof cease: because the promise is made to such as are under grace, that sin shall not have dominion over them. Rom. 6. 14. Now those are under grace who by faith in the promise of grace walk with God under his ordinances; over such, sin shall not have dominion; nei­ther continually, nor against their will; because it is said, that when we are made free from sin (which is done, whensoever we take hold of Christ by faith in his blood) we become ser­vants Rom. 6. 22. unto God, and have our fruit unto holinesse. And where­ever this fruit doth grow up effectually, there the fruit of malice and hatred will never break forth unto wickednesse. For the naturall property of Holinesse, as it is originally in God, and from him derived unto us, doth put an extreme distance between the desires of Saints, and those inclinati­ons which beget strife in other men. For in God originall Holinesse is a property of his eternall being, by which we conceive him to be most gloriously pure in himself, and ex­alted above all creatures and imaginable qualities, infinite­ly and unconceiveably beautifull in all perfections; so that in him, and in all his wayes, there is, hath been, and shall be nothing but pure and perfect goodnesse for ever and ever, without any shadow of turning: This property of the Di­vine Nature we are made partaker of by Christ, for of his fulnesse we receive all, and grace for grace; and in him the1 Pet. 1. 15, 16 Father doth call upon us to be holy, as he is holy. Holinesse then in us is the conformity of our spirit and state unto God in this property of his nature; whereby we become pure and undefiled, set a part unto him from all uncleannesse; and ex­alted above the causes of disorder and lustfulnesse in the creatures, that we may have communion with him: for without this conformity unto him in his nature, there can be no fellowship between him and us; for what communion hath purity with uncleannesse, or light with darknesse? for which cause also the Apostle addes this doctrinall clause to his exhortation, that without holinesse no man shall see God: [Page 146] both to stir us up the more to follow after it, as that which is so absolutely necessarie for our salvation; that the want thereof doth inevitably threaten a separation between God and us for ever. And also to intimate an implyed promise, that if we follow holinesse with all men, we shall be made fit to see God, as well in his works here in time towards all men, as in himself face to face hereafter for ever.

It is evident then by this, that the following of Holines with all men, doth make us peaceable towards all men: be­cause it takes us off from the occasions of carnall strife, and unites us unto God in the puritie of the Divine nature: but where the heart is not cleansed, and made above all things carefull in serving God acceptably, to walk in the sphere of a pure life, above the defilements of creature concernments, there it cannot attain to a peaceable disposition, neither within it self, nor towards others. And without scruple we may conclude thus, that wheresoever men are not raised un­to that universall peaceablenesse of spirit which is here re­quired, there they come also far short of the duty of Holi­nesse which is here recommended unto them. Let therefore no men deceive themselves, and lye against the Truth: who­soever do take up a resolution rather to strive and contest with some men about the affairs of this world for their own sake, then to follow Peace and Holinesse with all men for Gods sake; are not in a case to see God, or to serve him acceptably in all things, because the passion of lust for themselves, which is the cause of all strife between them and others, is inconsistent with that reverence and fear, which is requisite to serve him acceptably.

The Negative Duties. How to pre­vent failing of the grace of God, and the springing up of the roots of bitternesse.

Thus we see, what the Positive Rules whereby our dis­orders and distempers may be cured are, and how they de­pend one upon another. Concerning the Negative Duties which follow, I shall be very brief, for if these former be carefully observed, there will be no difficulty in the practise of the latter, but with ease and safetie they will fall in of themselves. For he that followeth holinesse with all men, must needs follow it by the Truth, which is the ground of that performance. Now the Truth which doth beget Holi­nesse [Page 147] in all those that are sanctified, is, the Grace of God which hath appeared, and bringeth salvation unto all men; teaching us to deny ungodlinesse, and worldly lusts; and to live soberly, righteously, and godly in tgis present world: looking for the blessed hope; and the glorious appearing of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity; and purifie unto himself a peculiar people zealous of good works.

The truth of this Doctrine is the Grace which bringeth salvation unto all men; and this it doth by teaching them the way to true holinesse in and by Christ Jesus: he then that doth follow this, (namely, Holinesse) with all men, must needs look after that (namely, Truth) in every one, lest any fail of it: for if the knowledge of this saving Truth should fail, and be cast off by any, as then he will be taken off from the way of Holinesse; so he will be set to follow the imaginations of his own heart, which can send forth no­thing but seeds of corruption, which will beget roots of bitternesse, whereby many will be defiled. The way there­fore to prevent the growing up of these roots, is to keep the heart possest with these principles of saving knowledge, which are the fundamentals of all Gospel, faith, and hope for Grace: and to do this there is none other direct means, but to hold forth the testimony of Jesus, so as to commend the truth thereof to the conscience of all men in the sight of God, which is done by manifesting the light of life which is in Christ with sound speech that cannot be condemned; that he who is of the contrary party, may be ashamed, having no evill thing to say of us, or of our testimony. Whence I shall infer this, that the way to maintain Religion by the shaken reed of meer hu­mane authority, and to beat down the errors of the minde with the club-law of corporall punishments (which some have endeavoured to do) is no part of Gods counsell: for that which hath upheld, and will uphold the Truth of Re­ligion without, yea and against, all the might of the world, is nothing else but the evidence, and the demonstration of the spirit and power, and that which hath beaten down, and will beat down heresies and errors, is nothing else but the armour of Righteousnesse on the right hand and on the [Page 248] left, by which all the imaginations of men, and strong holds of Satan in them are cast down; and every thought is brought into captivity to the obedience of Christ. The me­thod then both to prevent, and to correct errors is this, that we should take care, that the faithful word which hath been taught, and as it hath been taught by the Apostles and Prophets be held fast, and held forth, that by the sound do­ctrine thereof, we may be inabled both to exhort those that stand in the Truth, that they take heed lest they fall from it; and to convince the gainsayers, whose mouthes must be stopped by religious dealing, and rationall confe­rences with them. If then we should apply our selves to dig up the roots of bitternesse which are sprung up amongst us, (for to prevent the rising of them is too late) we see, that the way to be taken is this; that on the one hand Cateche­tecall Truths should be fundamentally taught, and accor­ding to the form of sound words enlarged upon, and open­ed: and on the other hand, orderly conferences should be set afoot, and regulated by Authority, that vain-talkers and deceivers may not be left without conviction: and this the Ministers of the Gospel should intend before all others, as the proper work of their peculiar calling.

How to re­presse and cor­rect profane­nesse.

Thus then by this way of looking out, we may both pre­vent, and correct, the falling of many from the grace of God; and the growing up of the roots of bitternesse which have defiled many: but as concerning the profane, who, like Esau in their uncleannes, are come to that height of impiety, that they renounce openly the profession of Christianity, for a morsell of sensuall pleasure in this present world; there can be no dealing with them, as I conceive, but two wayes, if God peradventure will give some of them repentance un­to life. The one is to deal rationally, the other to deal au­thoritatively with them. In dealing with them rationally, the principles of Humanity and Morality must be brought home unto their conscience, to discover unto them, what the indignitie and vilenesse is of these defilements, wherein they wallow themselves like unto beasts; what the unpro­fitablenesse is of all their present enjoyments: what in that [Page 149] course their losse of Honour and Perfection is by man in an­other course attainable: and whence all this doth arise in them, to the prejudice of their own state of true happinesse, and of the societie of mankinde: that so much reason and moralitie as may be found remaining in them, and is not become brutish through sensuality, may be kept alive, and (if possible) wakened unto righteousnesse.

In dealing with them authoritatively, notice must be ta­ken of their open profession of profanenesse, that it may be repressed in them, and they brought to shame for it, of their plots and practises against Christianity, by which they en­devour to bring reproach upon the professors thereof; by making them contemptible for the professions sake: and of their excesse of riot and sensuality, lest others be infected, and perverted by their example: for which they ought to be made lyable to some punishments; that they may stand in a we, and fear, if not God, yet vertuous men, and the losse of their own bodily conveniencie. Now the punishment which I conceive a Christian Magistrate should inflict, at least upon those that are found incorrigible, is, that which Abraham, at Sarahs request, and by Gods approbation of herGen. 21. 9, 10, 11, 12, 13, 14. desire, did inflict upon Ismael, because he mocked Isaac: which was, that he did cast him out of his house: and the punishment which David, as a Magistrate in the Common­wealth of Israel, doth resolve to execute against all wicked doers, in the discharge of his dutie towards God, which is, to cut off all wicked doers from the City of the Lord: that is, at leastPsal. 101. to banish them; or discountenance them so, that they shall not finde any abode in the Common-wealth with content.

And thus farre we have followed the Apostle in the first part of this Directorie; let us now come to the second part thereof, and take the royall Prophet for our Director therein.

The second part of the Directorie relating to the duty of Magi­strates in the cure of our diseases.

Hitherto then we have seen, how all professors of Chri­stianity, but chiefly the Ministers of the Gospel, are taught what they ought to do towards the cure of our present dis­eases, in their charge, by the administration and applica­tion of Divine love unto the symptoms thereof: but now [Page 150] we shall also, God willing, observe briefly, how all that have power and authority over others, but chiefly the su­preme Magistrates of Nations knowing God, are taught what they ought to do towards a further cure of the same diseases, by the administration and application of Divine Righteousnesse unto the symptoms thereof in their peculiar places.

I conceive then, that the holy Ghost hath set forth David in the 101. Psalm, as a pattern of righteousnesse, to teach all Magistrates their duty, that they may learn to write after the copy which he hath set them. Let us then consider, and contemplate in him the spirit of a true Christian Magistrate, by the Analysis of his words, and some short observations to be made thereon.

The pattern of a true Christi­an Magistrate set forth in Psal. 101. Where of the brief Analysis is given.

The propheticall King intending to make profession of that which in the discharge of his Magistracie he was resol­ved to perform; doth in the 1. ver: of the Psalm declare three things by way of Preface. 1. The matter whereof he did purpose to speak: I will sing of mercy and judgement. 2. The Person to whom he would addresse his speech: Ʋnto thee O Lord will I sing. 3. The manner of delivering himself: I will sing, I will sing. Where we shall observe these foure points for an introduction.

1. What the summe and substance of a Magistrates em­ployment is, whereupon all his thoughts should be set: that it is Mercie and Judgement. Mercie is his work towards the godly and honest: Judgement towards the ungodly and dishonest: towards those, Protection and favour is the work of Mercy; towards these, to discover, and to punish them, is the work of Judgement. Whence we may further conclude, that to leave the vertuous without encouragement and pro­tection; or the wicked without reproof and punishment, is not onely want of judgement in a Magistrate, but crueltie against the State over which he is set; how much more then if he should persecute the godly, and favour the wicked?

2. That Magistrates ought to intend the performance of their duty for conscience sake towards God, and not for any other designe of their own, as many use to do: for David [Page 151] here sets himself as in the presence of God, to speak, and make profession of his duty unto him; Ʋnto thee O Lord (saith he) will I sing. To thee, as to the great witnesse of the since­rity of my heart, in this profession of my duty. And to thee, as to my Judge and Soveraigne, to whom I am accountable in all the works of my employment. For Magistrates judge not for men, but for the Lord: and happie would they be, if they could be mindfull of this.

3. That the professions which Magistrates make of their duty, and of their resolutions ought not to be addressed as to men; to cajole them with fair words, and gain credit with them: but as to God, in the nature of a religious pro­mise, to bring an obligation voluntarily upon their own souls to perform their duty.

4. That Magistrates should undertake the works of their calling with a great deal of cheerfulnesse; and that to such as are in places of eminent trust, the discharge of their duty should be the chief matter of their joy. For we see here with what cheerfulnesse of minde David doth undertake his em­ployment; I will sing, I will sing, saith he, twice repeating the expression, once in respect of Mercy and Judgement; another time in respect of God. For his duty relates to both at once; materially to the one, and finally to the other. A worldly minded man coming to preferment, doth rejoyce that he is exalted above others; and hath gotten power to do his own will: But a godly man doth rejoyce in the assurance of Gods favour; Lift thou up the light of thy countenance (saith he) upon us: thou hast put gladnesse in my heart, more then in the time that their corn and their wine increased. Psal. 4. 6. 7. And again, Thy statutes (saith he to God) are my songs in the house of my pilgri­mage. Psal. 119. 54.

And this much the Preface doth teach and direct Magi­strates concerning their employment; the profession of Da­vids resolutions follow, wherein he declares, first, what he will endevour to do in his place and calling: secondly, to what effect, and end he will prosecute that endevour. That which he will endevour, doth concern partly himself in his own person, partly the persons of other men.

First, he resolves to order himself towards the doing of that which is good; then towards the avoiding of that which is evill. Towards the doing of good, he not onely re­solves upon the duty, but prays unto God for his presence with him in it. The Duty resolved upon, is set forth in the thing, to be followed, in the manner of following it, and in the means whereby it may be attained. The thing to be followed and aimed at, is a Perfect way. The manner of fol­lowing Ver. 2 it, is with wisdom; I will behave my self wisely in a perfect way. And the means whereby this aime may be attained, is to walk in his particular station, with a frame of heart su­table thereunto. His particular station is his house; I will walk within my house. And the frame of heart sutable to his aime is, with a perfect heart. A perfect heart towards God, will bring a man and keep him in his way, which is perfect. In the midst of this resolution, between the expression of his aime, and of the means to attain it, a prayer is put up, for the assistance of Gods presence with him in the undertaking. O when wilt thou come unto me: which doth presuppose a pro­mise layed hold of, that God would come and be with him: and it doth expresse his faith, and expectation of the fulfill­ing of that promise. A promise to this effect is given to all beleevers, in Isa. 64. 5. Thou meetest him that rejoyceth, and work­eth righteousnesse. But more expresly David might look upon the promise made to Joshua, and in his name to all faithfull Magistrates, where God saith: As I was with Moses so I will be with thee; I will not fail thee, nor forsake thee: onely be thou strong, that thou mayest observe to do according to all the Law, &c. This Commandment he resolves to do, by walking in that per­fect way with a perfect heart; and therefore he expects the fulfilling of the promise made to the performance, and ac­cordingly prays for the same. Thus then he sets himself, not in his own strength, but under the conduct of God, for the doing of that which is good: as for the avoiding of that which is evill, he takes up a twofold resolution: first, to free himself from evill objects and ends, I will set no wicked thing Ver. 3 before mine eyes: (the originall is, no word of Belial: now Belial [Page 153] signifies one that is, without yoke and disorderly; So that his meaning is more properly, I will not intend to be without yoke or to do any thing out of order.) Secondly, to free himself from the meanes and instruments subservient thereun­to; which are all the works of men turning away from the will of God. I hate the work of them that turne aside, it shall not cleave to me.

These are his resolutions concerning himself, the things which he resolves concerning others, are partly against those that are vicious, partly for those that are vertuous:

Against those that are vicious, his resolutions seeme to run in two Channels; the one under a more private, the other un­der a more publick relation; and in each respect his resolutions against them have three parts or degrees. The first tends to a separation from his acquaintance and familiarity; the second to a banishment: and the third to an opposition and destructi­one of them.

In the Channell of private relations, he resolves thus against the vicious,

First, to separate two sorts of vicious men from his acquaint­ance and familiarity, the first are those of a froward and per­verse heart; that is, men whose intentions and designes are perverted from the right way. A froward heart shall depart ver. 4 from me. The second are those who are willing, and ready to act evill, and put wicked designes in execution; I will not know a wicked person. In the Originall it is properly, a person doing evill.

Then to banish and cut off from all private society, him that is a backbiter of his neighbour; who so privily slandereth his ver. 5 neighbour him will I cut off.

And thirdly, to oppose and put down as unsufferable the proud and ambirious, him that hath a high look and a proud heart, ver. 6 will not I suffer.

Having thus determined how to behave himself against those that are vicious in respect of privat relations; he resolves un­der the same relations for those that are vertuous, that he will seeke them out, to bring them near unto himself, that they may abide with him. Mine eyes shall be upon the faithfull in [Page 154] the Land, that they may dwell with me.

The Channell of privat relations being thus resolved upon, he comes to resolve upon publick relations also. Where first, he reflects upon the vertuous, and determines to employ them, in publick services; He that walketh in an upright way, he shall serve me. And then setting himself against the vicious in refe­rence to publick affairs, he hath another threefold gradation of distance in dealing with them.

First, To separate all deceivers from amongst his domesticke ver. 7 servants. He that worketh deceite shall not dwell within my house.

Secondly, To banish all lyars from his sight and presence: He that telleth lies shall not tarry in my sight.

Thirdly, To oppose and destroy diligently all the ungodly ver. 8 wicked. I will early destroy all the wicked of the Land.

Hitherto we have seen what David would endeavour, as a Magistrate in his place: the end and effect for which he would intend all this, is to do service unto the people of God, that I may cut of all wicked doers from the City of the Lord.

And brief observations raised there­upon shew­ing, The Su­preme end of a Magi­strate, Which to at­taine they must order themselvs to their worke. By setling their relati­on towards God in their places, And how that is to be done.

Now, to gather briefly a Directory from hence for a Christi­an Magistrate in his Charge; besides that which the Preface of the Psalme hath already suggested, and we have taken notice of; we may observe from the whole of this Profession, and from the particulars of Davids resolution, and their orderly coherence, these maximes of true Government.

First, From the whole I gather this, That Christian Magi­strates knowing themselves to be Gods Vice-gerents on earth, ought to do all for the maintaining of his interests amongst men, and the fulfilling of his ends towards them: and nothing for any other end or interest.

For we see here, that as David doth set himself in subordi­nation unto God, by thinking upon his Charge, with depend­ance upon him, and making his application with chearfulnesse therein unto him: so the end of all his endeavours is, to pro­cure the Peace and safety of the City of the Lord, which is his Church, that wicked doers may be separated from it.

Secondly, From the particulars and their coherence, I ga­ther these Conclusions.

1. That Magistrates should wisely order themselves before they thinke of ordering other men: they must first looke to themselves, and then to others.

For we see here, that David makes this the first part of his care; and what the Apostle saith of the fitnesse of an Elder to Rule in the Church, must be said of a Magistrate to Rule in the Common-wealth: If a man (saith he) know not how to rule his own house, how shall he take care of the Church of God? So we1 Tim. 2. 4. may say, if a man hath no care, and zeal to order his own way aright; how shall he take care, and be zealous to order the waies of other men to a publick good.

2. That all men but chiefly Magistrates, in looking to them­selves, should settle before all other things clearly, the Relation which is betweene God and themselves in their places.

For we see that David makes this the ground-work of all his other Resolutions and Professions: and the Reason of it is clear, not onely because Magistrates, who represent God on earth, can have no assurance of successe, or ability to stand in their places, further than their relation unto God is clear and intire; but in generall there is a curse denounced against all men, Whose heart departeth from the Lord, they shall be like the heath in the desart, and not see when good commeth. Jer. 17. 5. 6. If a Subject on earth take upon him to Govern his fellow Sub­jects, without a Commission from his Soveraigne, he is an usurper: so is every Magistrate before God, though his right be good as to men; yet his spirit is an Usurper of his place, if by settling his relation towards God, in his place; he receive not his Commission from him.

3. That no Magistrate can have any settlement of his relati­on towards God, or pretend to any Commission from God in his place: except his spirit be ordered towards him in these three things.

First, Except he know the way of Perfection, wherein God doth appoint him to walk. For this is the chief point of his Commission, or rather the whole substance thereof.

Secondly, Except he intend, and resolve to follow that way, behaving himself therein wisely and considerately, to fit [Page 156] all occasions thereunto; and with a sincere and upright heart, to approve himself to God therein; For if he doth not this, he hath not accepted of his Commission (although he may know fully the contents thereof) and consequently hath no right to his place.

Thirdly, Except he desire and affectionatly waite for Gods presence, and assistance with him in the executiou of his charge, to be able to do all things in his name; for if he doth not this, he doth renounce his dependance upon his Soveraign, and a­gainst the tenor of his Commission, he takes upon him to ex­ecute his power in his own name, which makes him ipso facto, to forfeit all his right to his place.

These maximes are clearly to be inferred from the matter and order of the parts of Davids resolution, in ver. 2. and be­ing manifest Truths in themselves, I shall not insist to prove them, but proceed to other observations.

How he may be sure of Gods pre­sence with himself in his place.4. That no Magistrate can hope for Gods presence with him, or successe in his publick place: who doth not walk in his house privatly so with his familiars, as to keep his heart per­fect towards God. Fot if his heart be most upright towards God in secret, it will never be intire in publick concernments; and if his life and personall carriage at home be not exemplary, it will never be just and without offence abroad. This maxime also doth clearly follow upon the latter part of Davids reso­lution. ver. 2.

By taking care aswell of prevent­ing evill, as of doing good.5. That the care which Magistrates should take for them­selves, ought not to be onely for good purposes and resoluti­ons which should be prosecuted: but it must also be extend­ed unto the apprehension, and prevention of evils which are incident unto the stations of men in publick places, that they may be prudently avoided.

This maxime as it is clearly in it self a true Rule of Pruden­cie: so it is evidently, to be inferred from the matter of Da­vids resolution in ver. 3. compared with that which went be­fore in ver. 2.

6. That Magistrates looking to the evils incident to the sta­tions of men in publick places, to prevent the same should re­flect upon the two fountains thereof; Namely, their owne [Page 157] irregular designes from within, and the works of men that turn aside cleaving to them without. For as these are the two evils which David resolves to free himself from ver. 3. so they are dangers more eminently incident to Magistrates than to o­ther men.

First in their own stations. First, Magistrates are more liable to be tempted to disorder­ly courses (the text cals this to set matters of Belial before their eyes) than other men: because of their places; where­in as they are free from the yoak of fear which others must ap­prehend, who are accountable to their Superiours of their waies: so by reason of the power which they have over others, they are more susceptible of pride, of self-conceitednesse, of being flattered into licentious resolutions of freedom; and to resentments of injuries, and so to be transported to designes which are not orderly, but against or above the Laws which o­thers are subject unto.

Secondly, Magistrates are more liable to be accessary to the guilt of other mens sins, than men of privat places: for evill and dissolute men, who study nothing but voluptuousness, make it their whole work to creep into favour about them, and subtile men, who study nothing but profit and greatnes, oft-times to the prejudice of the meaner sort, by oppressive waies, insinuate themselves also about them, if they then authorize and coun­tenance these in their designes, either openly by commands, or subtily by wincking at them, and giving them a shelter; the guilt of all such mens wickednesse doth cleave unto them. For not onely these whose life it is wholly to depend upon those that are in power; but also all other men that are under their charge, bring guilt upon them, and make them accessary to sin, except they represse and reprove the evill which they find in them, nnd shew their hatred against all those that turne aside from the direct way of godlinesse and honesty, of justice and sobriety.

Then also in the per­sons of o­thers. 7. That Magistrates walk not in a perfect way in respect of their places, although they free both themselves and their at­tendants from evill; except they also take notice of others that are without, to oppose the vicious, and advance the vertu­ous both in private and publick occasions.

This axiome is evident from the whole matter of Davids profession, especially from ver. 4. till the end: and the reason of it will appear if the nature and motion of a perfect way, be compared with the nature & motion of a Magistrates place; for the place of a Magistrate is wholly relative and towards o­thers; except therefore his way be perfect against evill, and for good in teference to others, it doth not answer his place: and except it be so as well in private as in publick, it is not per­fect: for although a good man may be an ill Magistrate for want of Ruling parts; yet no man that is ill can be a good Magistate, though his parts be never so eminent. Because an evill man, as he makes no conscience of sin in private, so he will never be zealous for vertue, nor against vice in publick: All that he will do, will be onely for himself, to save his owne credit, that he may not be cryed out against; For if his heart be evill. he hath no love to Judgement and Mercy, as they are works good to all, as they are acceptable to God who hath commanded them, and as they are proper to his place of Rule; but onely as they make a shew before men, and serve ro keep up his reputation amongst them.

By cutting off the incor­rigible, 8. That by opposing vice in others privatly and publickly, Magistrates do not enough to remove the wicked from places of Trust, and to shew their dislike of men; except also they use meanes to cut them off from the society over which they are set, and especially if they be found incorrigible.

This is plainly Davids resolution, in his perfect way of walk­ing, as appears by ver. 5. 7. & 8.

Especially of foure sorts 9. That Magistrates walking in their places in a perfect way, should take notice as well of those that plot perverse designes, as of those that put them in execution; but amongst all these the slanderer, the proud, the deceiver and the lyar, are especi­ally to be hunted out of all places of trust, and cast out of the Common-wealth; for these foure may be compared to the wheeles of Satans Chariot, on which he rides through the so­cieties of mankind, to disturbe the Peace and Happinesse, by the corruption of our nature, which Magistrates are appoint­ed to curb and resist. This is that which David resolves upon in ver. 4. 5. & 7. and by experience we find that without the [Page 159] discovery and removall of these foure sorts of wicked men, there can be no Peace and quietnesse in humaine Societies.

By seeking out, and call­ing the ver­tuous to pla­ces of em­ployment, 10. That the way of a Magistrate is not perfect although he thus oppose vice, except he also seek out those that are vertu­ous; and make use of them for privat and publick occasions of employment.

This is manifestly Davids resolution in ver. 6. and the per­fect way of Magistracy can no more subsist without the use of good instruments, than consist with the employment of evill ones: as therefore the removing of the one is necessary, so is the finding out and calling of the other: nor can there be a greater cause of corruption in Civill Government, than the want of care to finde out and employ vertuous men therein.

11. That no man ought to be intrusted with any accesse, or privacy about the Magistrate, but he that is faithfull in the Land; and no man employed by him in any service, but he that is upright in his way.

And how that should be done. These are the two Characters of persons, whom David re­solves to seek out and call to himself, ver. 6. and till Magi­strates make it a chief maxime of State to follow his example herein, it will never go well with them in their Government. It is not he who commends himself, & that is offered by the so­licitation of friends unto a place; but he whom God commends by his abilities, and such Characters as these who is fit to be employed it were greatly to be wished; if it could also be ho­ped, that these who have the disposall of places, would make it an unalterable maxime of State, to reject all sutors for places, and to admit of none but whom they themselves should chuse, and call upon the discovery of their abilities, and of these Cha­racters found in them: Namely, that they are faithfull in the Land, and perfect in their way. He is faithfull in the Land, who is true to the publick good thereof; who hath not sought his own private advantage, before the interest of the Com­mon-wealth: such a one may be trusted with a publick place, that he will not abuse it for his own ends; and he is perfect in his way, whose course of life is sin­cere and conscionable; and who is carefull to main­tain [Page 160] his integrity without offence towards all. If none but such were sought out for publick places, the affairs of States and Common-wealths, would indeed be successfull; but as long, as the maximes and interests of factions and parties (which all along destroy humane societies) are followed, and private aimes bear rule over the spirits of those that rule in a State; these characters of men fit for places will never be re­garded, nor the course to chuse and call thereunto taken up by any.

12. That the aime of a godly and wise Magistrate is, not to serve himself in his place but others: nor his ultimate end, to serve others so much in their temporall conveniences, as to protect the City of God, and free it from the disturbance of Gods service and all causes of trouble.

And why he ought mainly to intend this. This is professedly Davids end in ver. 8. and if we first look upon a Magistrate as Gods substitute and Deputy; and then if we grant that no Deputy can be counted faithfull to him that hath deputed him, except he mainly intend that which his Su­periour doth aime at: then this cannot be denied, that the Magistrates ultimate end, must needs be the safety and prospe­rity of the City of the Lord; for God having created all for his own glory, hath given the world unto Christ; and Christ having Redeemed all for the glory of his Father, hath given all to his Church, where God doth dwell with men. So that for the Churches sake which is the City of God, all Government is maintained and appointed by God in the world; If then a Magistrate doth not designe his paines to protect this City, and make it free from the molestation of wicked doers, he doth not fulfill the mind of God in his place; and is so far from be­having himself wisely in a perfect way, that he fals short of the main end of his employment, and will be circumvented by the folly of his own deceitfulnesse; for God will certainly o­verturne, be-foole and disappoint all the contrivances of men, though never so crafty and powerfull, which are not answer­able unto this great end of setting up his Sonne: and he will turne out of their places all Magistrates and Governours of the Nations, which Rule the World onely for themselves, or for temporall advantages, rather than for the conveniency [Page 153] and protection of his Citie: if we beleeve that Christ hath a rod of Iron in his hand; and that he is now dashing all the Nations in pieces, and turning the Rulers thereof out of their way, who have not kissed and served him with fear; we ought to be so wise as to consider that at last no interest but that of Christianity will hold out.

What the cause is of the present troubles and changes of government in the world, and among our selves.

Let Magistrates then, if they desire to stand, learn to understand this interest, what it is: for no­thing will preserve them from danger but the maintaining of it; because nothing can direct them in a way pleasing to God, and permanently good, but what is answerable to these Rules, and leads to this end. And who is so blind as not to see, that the not observing of these Rules by those that were in places of government over us, and the missing of this end, hath brought all these changes and alterations upon them and us? And therefore it is a certain and easie prognosticati­on to say; That if those who now govern us, take not up these Rules and Maximes of State to govern justly themselves under God, and us thereby; but think to doe all their will by stand­ing upon their sword, they will assuredly find themselves de­ceived. It is cleare enough that the misgovernment of those who are conquered, did overthrow them, and not the wise conduct and might of those that have conquered them. If therefore our present Emperour-Power govern not them­selves in their places any other way than their predecessors have done; their own want of rule in the profession of Chri­stianity, will condemne them, and the fruits of their own do­ings will execute the sentence of destruction and conquer them, although from without no enemy should appeare to invade them. That which the Psalmist hath said, is verified in our sight before all the world, That Promotion cometh nei­ther Psal. 75, 6, 7. from the East nor from the West, nor from the Desert, ei­ther South or North, but God is the Judge, he putteth down one, and setteth up another. If promotion could have been upheld to those that were in place, by helps from any parts round a­bout us; they could not have been put out of place; for all pos­sible endeavours from all parts were used to keep them in: but it is manifestly Gods hand that hath put down some a­mongst [Page 162] us, & set up others. And why hath he put down some? He hath done it as a Iudge; their wayes were ripe for judge­ment: and he would continue them in their places no longer. They sought themselves more than mercy and judgement therein. And why hath he set up others? He hath done this also as a Iudge: that the course of mercy and judgement may be still maintained in the earth; that those who are intrusted with his power to rule others, should walk with him in a perfect way, and destroy all evill doers from the Citie of the LORD: Which if they doe, they shall be established; but if they do it not, they shall be put down and judged, as o­thers were before them.

That the present Ru­lers are Con­querours. And how conscionable men ought to behave them­selves to­wards them. Notwith­standing the doubtfulnesse of their title and claim of right to their places.

Now to bring this matter yet neerer home, to the purpose in hand; I suppose that none is able to deny this, That God hath given to those that are now over us in places of Rule, a conquest of all that have hitherto opposed them in their de­signes; and to call them conquerours of the State that late­ly was, as I conceive it no injury to themselves, nor reproach to the conquered, nor disparagement to us that are under the power of their conquest (seeing it is manifestly Gods will it should be so, and who can reverse it?) so I hope that God who hath set them up, will incline their hearts to set them­selves as his instruments in their places to be conquered by the perfect way of his Rule; that therein by the law of Love, they may conquer all such as feare his judgements, and hate not thereby to be reformed. And as it is my duty to wish and desire this for them (seeing they are now under God over me:) so I am bound to pray unto him that it may be so with them, through his grace towards them: And if I am bound thus to pray for them, I am also obliged to doe what I can to procure it unto them. For I take this to be a cleare Rule in Christianity, Whatsoever I ought to pray for, I ought also to procure and labour for by all the meanes I can in the way of my calling. Now some of the meanes by which I can in the way of my calling help to procure the grace I pray for unto them, are these:

1. That I should make my paths straight towards them, [Page 163] giving them no cause of offence in any thing, lest my Ministe­ry in the Gospel be blamed.

2. That I should apply my selfe in love towards them, to heale what I find amisse; and not set my self to turn the lame out of the way, and make any thing worse.

3. That I should follow peace and holinesse with them, and consequently not set my selfe to strive obstinatly against them; farre lesse to oppose them even in things that are just before God and Man, and necessary to preserve common safe­ty and quietnesse.

4. That I should look carefully to them, to be able when God doth give me opportunity, to instruct, exhort and warn them, lest any faile of the grace of God, and walk not worthy of the vocation wherewith they are called: For by these means God peradventure may make me a good instrument, and a vessell of honour in his own hand towards them, if I be purged from the earthly distempers of humane passions. And what al­though I should see no great appearance of being received by them, in that which I offer and mean well, according to the Gospel? What although I should perceive no redresse of a­ny thing, but rather an increase of publick troubles and grie­vances? What although all hopes of peace and settlement should more and more flye from us? should I therefore leave off to do my duty? shall I cease to pray for those that are over me? shall I not endeavour that they may know Gods wil in their places, and receive grace to doe it? shall I be weary of well doing towards all? I hope none will advise this. I there­fore shall not need to scruple a compliance and concurrence with any, in things just and lawfull in themselves. For let the Title of those that stand now with power in the places of Rule, be what it will, whether it be called a conquest of the former state yea or no? and whether as Conquerours they may justly claim all the rights which the State could pretend unto yea or no? Or whether it be a vindication of the inhe­rent power and liberty in the body of a Nation from the hands of those that had enslaved it yea or no? Or whether it be the necessity of a naturall defence of the Rights and Privi­ledges [Page 156] of the people, against those that by power seek still to invade the same yea or no? Or whether it be (as some terme it) an irregular usurpation and abuse of power and trust in those that are servants to make themselves masters yea or no? or what Title soever else may be given to their ruling state and power; it maketh no matter to me in respect of Christianity, and those fore-named duties; because in Christianity those are duties which I must intend without respect of persons, at all times, and towards all men (except I can truly judge that they have sinned the sin unto death, which I hope none will judge of these) for suppose as to men, that their standing had no place, and should be thought not onely in respect of the Nationall, but even of naturall lawes, altogether unjust: yet if I must look upon them as they are by Gods permission and direction set up; and from him; if I find them, as over me, in places of Government; so such in whose hand he hath put the full administration of his power over the whole Nation, I must conclude that by vertue of his command, I am bound to pray for them, that they may have grace to manage their Power and Talents rightly, according to his will, and for the good of the Nation, and for the City of God therein: for whose sake also I ought to assist them with my best abilities received for publick service, to inable them so to doe. Upon this account therefore I wish from my heart, that every one of them may be in their lives and charges as perfect and up­right in the way of God, as David was, and as zealous to ad­vance all good, and destroy all wicked doers from the Citie of the Lord, as he professeth himselfe to be. What ever the title and claim to right may be in others, who stand as competitors with, or against those that are in possession, I take not up­on me to determine either way: no man hath made me a judge or a divider of rights between the great ones of the world; my way in the Gospel is to prejudge none in that which God hath given them, but to serve all through love in that which is good: As for that right which God doth give to power (For the most high of all ruleth in the Kingdome of Dan. 4. 17. men, and giveth it to whomsoever he will, and setteth up over it [Page 157] the basest of men) I shall leave it to his own effectuall determi­nation, by the setting up of one and putting down of ano­ther: for the actuall possession of Gods place over men, by the administration of his supream power, in the hand of one, and out of the hand of another, is that by which I must take notice of his determination of the matter. As for my selfe, my whole work is to judge of mine own wayes how to keep them pure and without offence towards all, how to hold forth the word of life, and thereby to stirre up every one to fol­low the example of Christ Iesus, by walking in love as he hath loved us, and in holinesse as he is holy, and how to follow peace, and reconcile differences which are destructive to Church and State, in a Gospell-way, chiefly when God doth open a doore of utterance unto me; and this is all that I am to meddle withall in my place and calling; and as I hope without humane respects and worldly ends, never to be want­ing to this; so beyond this line, nor consideration, no man nor thing, God willing, shall ever draw me. It is a small mat­ter to me, what any may think or say of my present medling in this businesse and this way, yet I shall never refuse to give a true reason to any that shall discreetly seek it, of my pro­ceedings; but to answer the partiall cavils and interpretati­ons which passionatly selfe-willed and conceited men shall intend to put upon my actions, I shall alwayes think it below my care and Calling, and regard it no more than the noyse of a Dogges barking.

A briefe Di­gression. Concerning a correspon­dency be­tween Ma­gistrates and Ministers.

And these expressions I have here inserted, concerning my self by way of digression, not only to shew the true grounds by which I am led, thus to judge and act within my Sphere; but also to obviat something in the mindes of some men, which is obstructive to the entertaining of these impartial sug­gestions in Gospel-simplicitie; as at this time offered without any further designe (for cursed be he that doth the work of the Lord deceitfully) and finally to make it apparent, that I am neither ignorant nor imprudently careless, nor afraid ofThe intent of the digression the thoughts of men concerning my self; nor unaware of the imaginations which some will entertaine concerning that [Page 166] which I have said already, and that which now I am entring upon to say, which shall referre to a mutuall corresponden­cie, which ought to be between the Ministers of the Gos­pel, and the Rulers of this, and of every Christian State. For seeing the last Aphorisme which I have drawn from Davids Directory, concerning the aime of a wise and godly Magi­gistrate, doth lead me as it were by the hand, unto this mat­ter, whereof the consideration is as necessarie for our safe­ty, as any thing hitherto spoken of; I should be very much grieved that my Brethren of the Ministery, by a mistake of duty, and preposterousnesse of zeale against those that are over them with power in the State, should necessitate them through their unruly and implacable misbehaviours, to take up designes for their own and the publick safety, wherein neither we, nor they themselves will have any cause of re­joycing: or that they should divert them from the intenti­ons whereunto hopefully they may be fully carried, as be­ing inclined thereunto by their own principles. For I know no probable reason to think, that they should not be wil­ling to performe the perfect duty of a Christian Magistrate, and follow Davids example therein, when they are fully con­victed, that their ultimate end must not be so much to serve themselves and others in temporall matters, as to pro­tect the City of GOD from all anoyances of the wicked of this world: for that is Davids meaning when he saith in the conclusion of this Psalme, that He will early destroy all the wicked of the Land, that he may cut off all wicked doers from the Citie of the LORD. Where it evidenty doth appeare, that the last effect of his endeavours in his Magi­stracie, was to procure the well being of the Church of GOD, by the wayes of power and authority, which God hath put into his hand. And if so, then these Corollaries will follow as I conceive, concerning the power and duty of the Magistrate.

The grounds upon which it is hoped.

1. That to the Magistrate a coercive power of all wicked­nesse doth belong both in Church and Common-wealth.

2. That no persons may pretend any exemption from be­ing [Page 167] under his power and jurisdiction in outward visible mat­ters belonging to their places.

3. That he is bound by his place to protect those whom he judges true and faithfull servants to God, in all the duties of his service.

4. That he ought to take notice of the carriage of all Mi­nisters in their places, how they behave themselves therein without blame, and oversee all the affaires which are agitated amongst them in all their publick Assemblies.

5. That as the Citie of GOD without his protection cannot be in safety; so without his concurrence the publick Reformation thereof cannot be accomplished.

6. That it doth no way belong unto any who by Gods ap­pointment are under his inspection, protection, and jurisdicti­on, and ought to act with his concurrence. to take up­on them to act any thing in a publick way, or of pub­lick concernment, whereof to him they intend not to be ac­countable.

The necessity of it.

These Corollaries as they follow clearly to my understand­ing upon the last words and matter of the Text; so I am perswaded they will meet with no objection or contradicti­on which to a rationall man may not easily be answered. Therefore taking them as Truths to be granted, I shall en­deavour to build thereupon that which I thinke may, and hope will, and judge should, work a Christian corresponden­dency between the present ruling Powers and the Mi­nistery of these Churches: for seeing it is evident that the Ministery and Magistracy are the Pillars of humane Socie­ties. and that a House cannot stand when the pillars which support it stand not firme together, or by their standing weaken one another. Therefore we must needs con­clude, that if there be no amiable correspondency sought, but a manifest division maintained between these two, that our publicke diseases will become absolutely incu­rable; and that this symptome thereof will be fatall to this State.

For except a Cure can be found unto this breach, how can there be any true healing of other breaches, or prevention of future Calamities hoped for? will not from hence inevitably follow a perpetual increase of animosities and offences on all sides, and from thence an endless sequel of judgements? and will not God destroy all those that are accessary to the Causes of such evils, except they prevent him by repentance? there­fore to compleat the application of the forenamed Remedies, which we have found to be specifical to our Diseases; nothing can be thought upon more useful nor so necessary, than to work out and procure this correspondency; for as without the Concurrence of these two hands, there can be no settle­ment or advancement of any publick undertakings: So with their joynt strength and cooperation in this way of God, we may confidently hope that the works of our Reformation may be speedy, safe, full, and permanent.

Let me therefore as one touched with the sence of this ne­cessary Duty, discharge my Conscience in the presence of God.

Three points to be spoken to about it.

I shall not stretch my self beyond my line, either in respect of superiour Powers, or of my Brethren in the Ministery; but with all tenderness, faithfulness, and humility of spirit, I shall apply my self unto them both, joyntly, and as briefly as may be, in so waighty matters, and for a close to this discourse, I shall represent unto the one, and the other indifferently three things.

1. What the conscionable inducements are which should equally move both Magistrates and Ministers unto a friendly correspondency in the discharge of their publick Du­ties.

2. What the meanes and wayes are by which this correspon­dency both may and ought to be entertained.

3. How the obstacles which stand in the way thereof, should be removed.

Of the first. Concerning the Motives obliging Magi­strates and Mi­nisters to cor­respond in their charges.

If Conscience should be reflected upon, and consulted withall, in respect of the inducements which should equally move Christian Magistrates and godly Ministers to corres­pond together in the discharge of their publick duties, three things will be found considerable to them both. 1. Their joynt relation unto God, who hath put them both in their publick places as his servants. 2. The great interest of Chri­stianity, which he hath mainly recommended unto them both. 3. The immediate ends of their mutuall correspon­dency which are these two; the purifying of the City of God from all wickednesse: and the strengthning of each others hands in going about that work: both which things they are equally obliged in the presence of God to intend. If therefore any weak voice could reach unto them both at once, I would with due respect say thus; if either of you do mind the great Lord and Master under whom you stand, as Moses and Aaron did; if to him you judge your selves to be fellow-servants, equally accountable as well of your mutu­all willingnesse to concur in his service, as of any other duty; if you think the profession of Christianitie a businesse worth the owning, and a work incumbent to your charges, that you should uphold and advance it as well joyntly, as several­ly: if the well being of the City of God, and of the Com­mon-wealth of Israel, be at all a designe to be thought upon by you; and if you can rationally conceive, that your amia­ble concurrence will be highly helpfull towards these un­dertakings; and that the want thereof will be as great an obstruction as any that can befall thereunto; then I must in­treat you that are upright in heart, and that understand what such engagements mean, that upon the consideration thereof, you would shew your selves conscionably loving, and inclinable to a correspondencie: but if you will not lay this duty to heart, nor make use of the interest which ye have in each other for the service of the Lord: My soul shall weep in Ier. 13. 17 secret places for your pride; and mine eye shall weep sore, and run down with tears, because the Lords flock is carried away captive, by reason of your undutifulnesse. If these things are not at all [Page 270] understood to be obligatorie; or being understood, are not thought upon; or being thought upon (at least now in this extremitie, and thus represented) are not at all effectuall to make any impression towards your duty, how can you per­swade your hearts before God, or think that your Consci­ence hath any soundnesse? I do not hereby make my self a Judge of any mans Conscience; every man shall stand and fall to his own Master: but if this which I bear witnesse un­to is a truth, then I must discharge mine own conscience in the presence of God, and give warning unto those whom it may concern of the danger of this neglect of duty, to exhort every one to look to his own conscience, lest it be found a­sleep under the guilt of this unsociablenesse, which being manifestly broke forth amongst us, the guilt thereof must needs rest somewhere. Wherefore also it followeth, that eve­ry one is bound to look to himself, lest sin be found lying, and resting at his doore. For when Christ told his disciples that one of them should betray him, they all fell to a scru­tiny of themselves, and enquired of him also; Is it I Master, is it I? Let us do the like in this case; for it is evident, that if this neglect of duty doth continue long, some of us will therein betray the publick profession of the Gospel, and with it the safetie of the State into the hands of our adversaries: and this scrutiny should be the more earnestly heeded, espe­cially by those that are in publick places; because the means and wayes to beget a good correspondency, and to make it effectuall towards the healing of our breaches are not very difficult, but may without trouble be set afoot spee­dily: as now I shall shew, if there be no unwillingnesse to en­tertain the same.

Of the second. Concerning the Means and wayes of set­ting a corres­pondency a­foot between Magistrates & Ministers.

To beget then a correspondencie which will be no lesse sufficient to do our work of Reformation, then necessarie to preserve us from ruine, I conceive three things must be thought upon. 1. First, by what means a good understand­ing may henceforth be begotten between Magistrates and Ministers in order to common desires. 2. By what means a concurrence may be framed in all present undertakings [Page 171] towards publick aimes. 3. And by what means the execu­tion of that which shall be undertaken may become effectd­all: for except these three things be found, and agreed up­on between the godly parties at a distance, I can see no pos­sibility of this performance of their duty. For if there be no good intelligence, nor right understanding between them in reference to common desires, how can there be any confi­dence either in the communication of counsels, or in the undertaking of endevours? And if no confidence be found between those that should act together in these things, how shall their concurrence be wrought? or being brought about, continue, and become successefull? But if the Mini­stery and the Magistracy, as the two hands by which God doth lead the inward and outward man, unto eternall and temporall felicitie, be brought by his grace and Spirit, to understand one anothers desires and designes aright, they will be glad to joyn, and readily concur to heal all breaches to rectifie their own mutuall mistakes, and to prevent the further increase of publick distempers in others: nor will they lead any more the streames of peoples affections, as hi­therto hath been done, either into opposite, or into different channels; which is altogether inconsistent with the good of the Common-wealth, and destructive to their mutuall sa­tisfaction in each other.

These mediums then towards the procurement of a cor­respondencie are evidently necessarie, but how they may be had, seems a difficulty; and truly as things now stand, I cannot say that the procurement thereof is no difficulty at all: but this I may confidently say, that if Christianity be respected amongst us, or Morall and Prudentiall honestie, more then worldly aimes and policies, there will be no great difficultie in the businesse: yet in this deliberation I shall not presume to prescribe my sense unto any; but shall hum­bly offer unto the consideration of all, that which I conceive most agreeable, both unto reason, and to the simplicity of the Gospel of Christ.

1. By begetting a good under­standing be­tween them, in order to com­mon desires. Concerning the means therefore to beget a good under­standing henceforth between Ministers and Magistrates in [Page 172] order to common desires, let us search into the properties thereof to see what they are, and how they may be found out. What then are, or ought to be the common desires and designes of Christian Magistrates and Gospel Ministers? are they not the thoughts of procuring towards the Church and State, the best things which belong to their charges? and wherein all other things are comprehended, and with­out which none other enjoyments will be profitable or last­ing? I suppose none will doubt of this. But then what are these things which are thus qualified? certainly they must be things undisputably good, of themselves desirable, fully known to all in Christianity, absolutely necessarie to be at­tained, indifferently usefull to the good of all; and which being obtained none other profitable things will be want­ing to the society of mankinde: and of this kinde two things there are (as I conceive) which comprehend the rest, viz: Godlinesse and Honestie, whereunto is subservient Con­scionablenesse and Rationality. The way then to beget aWhat these common de­sires should be. good understanding in order to common desires between Magistrates and Ministers, whose proper work it is to pro­cure the welfare of the societies wherein they are joyntly placed, can be none other but this; that they should both set before their eyes the advancement of these things to­wards their people, and endevour to strengthen each other in the furtherance thereof, to the end that towards them all safetie, peace and plentie may be setled thereby, and there­with: for without the grounds of Piety and conscionable dealing in things pertaining to God, and of honestie and ra­tionall dealing in things pertaining to men, it is not possible that the blessings of constant safetie, peace, and plentie can be procured unto any Nation of the world: because no true vertues, either of religiousnesse, or of humane industrie, (without which no publick happinesse can befall to any Nation) can be cultivated, and propagated amongst men, except the principles of godlinesse and honestie, of consci­onablenesse and rationalitie be maintained, and advanced towards them. Except therefore Magistrates and Ministers professedly joyn in these designes, and intend to raise all [Page 173] other their wishes and desires upon these grounds, it is in vain for them either severally or joyntly to frame resoluti­ons, and take pains to fulfill the same: their labour shall be for the winde, and none of their purposes shall be establish­ed. The way then to beget a true and good intelligence be­tween these instruments of the publick welfare (which are the two hands of God, to reach forth all the means of true happinesse (whereof these are the chief) unto mankinde) can be none other but some mutuall assurance of their true desires, to set forward this, which is the onely common and reall good of all Common-wealths: therfore if I may, upon this demonstration, of that which is to be counted good in the common aime of Magistrates and Ministers, offer, with­out seeming to presume, some advice unto the present Rulers of this State, I would intreat them chiefly now, in laying the foundations of our settlement, to make these things their main and reall designes towards this Nation; and that they should manifest the realitie of their intentions herein, by sowe way which may not onely be sutable to their pla­ces of Authority, but which may give unto all men a ra­tionallAnd how a good intelli­gence may be wrought henceforth in the procure­ment thereof. assurance that the designes are truly meant, and like­ly to be accomplished: to this effect then I conceive, that this might be done without difficultie, and very profitably, viz: that the Counsell of State, in the name of the Parliament, should (as it becometh the Authors of Publick concern­ments, and those that preside in matters of Order and Ju­stice) by some Act of State lead others to be conversant with themselves about these thoughts; inviting all that have abi­lities, but especially the Ministery of the Nation to entertain impartiall counsels concerning these objects, and to com­municate the same severally, or joyntly, as they should think most expedient to some men, who should be appointed to receive all advises in that kinde; to be made use of so far, as publickly they should be found practicable; and that the counsels which should be suggested by such an invitation might all be directed to one mark, and not wander at ran­dome from the true designe which is to be prosecuted; I would have some Questions proposed, concerning Religi­ousnesse [Page 174] and Rationalitie, Godlinesse and Honesty, Consci­onablenesse and Industrie (all which are Homogeneall mat­ters) which should oblige those that give their advices, to limit and determine their thoughts within the bounds thereof: and I would have them engaged to bring the mat­ters which they should advise about the tenor of the Questi­ons, into some Aphorismes, which should be set in order, under certain heads readily to be found. Concerning Reli­giousnesse, Pietie, and Conscionablenesse (for these are in­separable) I would have their advises determined to the re­solutions of three Questions, which are these.

1. How the Knowledge, Practise, and Power of Godlinesse may be most effectually advanced throughout this Nation, either by the im­partiall settlement and regulating, of Catecheticall Exercises, of Pro­pheticall Conferences, and of a Preaching Ministery; or by other means which may tend to the same effect?

2. What the scandals and disorders are, which may fundamental­ly destroy this designe, and how they should be prevented.

3. How without prejudice to good order on the one hand, and to true Christian liberty on the other, the causes of present breaches and offences may be remedied; especially, between those that acknowledge each other to stand fast in the doctrine which is fundamentall.

Concerning Rationality, Honesty, Moral Industry (which things go hand in hand) I would have not onely Ministers, but the wisest School-masters, and other men of parts, and experience to be invited, to give in their advices, to this Question.

How throughout the Nation, the Schools of Learning, and the education of youth therein, may be rectified, and reduced to a more compendious, profitable, and uniform way of teaching tongues, Mo­rall vertues, Industry, and Sciences then now it is?

If these Questions were, upon the grounds of common advice, rationally and fully resolved, (as I suppose they may be) and some men of choise parts, of free and publick spirits, deputed to gather the substance of all those counsels, into one orderly summe, so far as they shall be found agree­ing together, and inoffensively practicable; this would not onely hold forth the true sense, and unanimous desires of [Page 159] all the godly wise of all parties in the Nation, to give them content therein, so farre as possibly may be; but a ground would be layed for their union, and better understanding of each other: and a great deal of good confidence would be begotten in the minds of all ingenuous men of all parties, towards the upright meanings of the Government which is over them. The rationall frame, and righteous constitution of a well-ordered Common-wealth should be so settled, that all men that are true to it, should be admitted, in a regular way, to interest themselves into the counseis of the Govern­ment thereof, about the wayes of common safetie, peace and Plentie; nor ought the Governours to take upon them, (except in cases of necessitie and imminent danger,) to rule as Monarches, and determine any matters by meer Autho­rity, and the dictates of their own will: But the more they can engage others to be of their counsell, and endeavour to give conscionable and rationall satisfaction to the desires of every one; the more successefull their settlement will be, chiefly if these grounds be followed, and if they make their Authority to be (not that, which proud and foolish men, by a Principle of Tyrannicall greatnesse pretend it is; viz: a prerogative to law, to appear and to command over others, either at will without law; or by their own sense of the law, without being obliged to hear others; but) that which it ought to be, amongst rationall men, viz: a prerogative to go before others in minding common concernments to lead them rationally and conscionably to see their own good therein: and a right to make things publicke, and oblige every one to take notice thereof. For Authoritas, ab Authore derivatur. Nam qui Actares primi, Auctires (que) rerum sunt in hu­mana societate publicarum & publicandarum, ij sunt cum Authori­tue. Therefore as it is the ordinary Policy of sole-rulers, to be like unto Tiberius close and secret, that no man should dive into their counsels; so I think it would be the best Poli­cy of Common Wealths to lay all counsells (upon such Principles as these are) open to all, and to suffer no man to be ignorant or in doubt thereof. This onely will be their strength and this will be their glory: And thus much con­cerning [Page 176] the way how in reference to future designes, a good intelligence may be wrought between those that are in publick places in the Church and State: Now followeth to be considered, how in all present undertakings of a publick nature, a friendly concurrence may be framed between them; or at least a distracting dissonancie, such as is now apparent amongst us may not be continued; but lovingly composed, and hereafter prevented.

2 By concur­ring in pre­sent underta­kings by way of mutuall counsell. Concerning this I cannot be so free as in the foregoing deliberation for fear of giving offence; yet briefly, I shall offer something I hope without any just cause of exception; because in other reformed Churches & Common wealths it is healthfully practised, as a means of good correspondency and concurrence, between Magistrates and Ministers in pub­lick concernments: and that is amongst other things this,

1. that in all provinciall assemblies concerning Church affairs, a certain time should be determined for their meet­ings towards the redresse of sc [...]ndals, and advancing the means of spirituall edification within themselves, and that the determination and denomination of this time should stand at the arbitrement and ratification of the supream authority, upon the desire of the Ministery.

2. That in all such meetings the supream Authority should depute some body to be in their name present at them; to give countenance and authority to their proceed­ings; to assist the Ministery in outward matters with coun­sell and advice; or also in other things as may be requisite and desired, (though in particular matters it will not at all be expedient, that the State Deputy should either debate or vote) to take notice of all things that come before them; and of their orderly and decent carriage about the same, to see that they meddle not with Sate matters, or designes of another kinde, then such as tend to the Spirituall edificati­on of souls, and finally to make report to those by whom he is deputed; of every thing relating to the publick constitu­tion of their affairs; or which otherwise are observable for the welfare of the Church and State. Thus the Magistrate may concurre with the Ministery in their present underta­kings; [Page 177] the Ministers may concurre also reciprocally with the Magistrate in his present undertakings, if they be called by him thereunto: and as the Magistrate in his concur­rence about Church affairs doth go no further then the Sphere of his calling doth permit, so the Ministers being de­sired by him to give assistance in State businesses, should not exceed the proper sphere of their employment; therefore if a doubtfull case of conscience should fall in about State deliberations; I conceive, that (as elsewhere the custom is, so here, the matter may be proposed unto some of them, without acquainting them with all the particulars of State concernments relating thereunto: but onely with that which is doubtfull as to conscience in respect of Gods will, concealing the rest as Lawyers use to do when they propose matters under the names of Titius and Caius.

And thus farre in point of counsell, the concurrence may go on both sides, about present undertakings: the Mini­ster helping the Magistrate in that which is spirituall with advice; and the Magistrate helping the Minister in that which is outward and matter of order, both with counte­nance and advice.

By concurring in present un­dertakings to give strength unto the exe­cution therof. As for the point of execution in things on either side un­dertaken, the last part of their correspondency is to give strength thereunto, by their joynt concurrence; and the means to do this, can be none other but that which in all humane affairs is the true cause of strength and sucesseful­nesse; which is nothing else but the righteous ordering of all proceedings towards their proportionate ends, when each agent shall stand in his own place where God hath set him; and do the work which is proper to his own calling, wherein he may expect that God will blesse him. My mean­ing is, that the spirituall and temporall administrations, the one relating to the inward, the other to the outward man, should not be confounded and jumbled together, without any distinction of their bounds; and made to run out of their own channels into each others: because if this fall out, both will lose their efficacie towards their objects, in the application of publick remedies to the spirits of men. [Page 178] For if the Magistrate should take upon him the work ofwhere, 1 Of irregular undertakings and concur­rences. the Ministery whereunto God hath not appointed him, he cannot hope for a blessing from him, because he is out of his calling: nor will the spirits of men to whom he offers himself as a Minister, receive him as such, but will be pre­judiced and confounded in their relation towards him. The Ordinances of the Ministery and Magistracy are un­derstood by all knowing men to be distinct in Gods hand, and that each ought to be respected by it self, and in its own way used: now if he who is set up to be the president and protector of all publick order, should confound them, and become the authour of disorder, in his main businesse, he weakens his own reputation, and makes his works void, for the mindes of men who respect the Ministery by it self for their spirituall works sake. 1 Thess. 5. 13. and the Magistra­cy by it self for their temporall works sake: Rom. 13. 3, 4, 5. will be obstructed to every thing which he doth in that kind, because to them he acts neither as a Magistrate, nor as a Minister, and so doth make himself uselesse. Nor will Mi­nisters in such a case being concerned in their places be idle; nor will it be possible to take off the affections of men from looking towards them, whether they be superstitiously or judiciously affected with the Ordinance, where of necessity they will be distracted; when in the same work they see Ministers act one way, and Magistrates another: which dis­agreement in their proceedings, must needs make all their undertakings ineffectuall.

In like manner if the Minister should take upon him the work of the Magistrate, whereunto God hath not appointed him, he cannot expect Gods presence with him in it; because he is out of the place where God hath set him, and out of the employment whereunto the promise is made, Behold I am with you alway till the end of the world. Matth. 28. 19, 20. Nor is it fit that the Magistrate should suffer another to usurp his place, nor ought a Minister of Christ to be busie in other mens matters: nor is it just that he should fish in other mens waters, with their angling rod and baits without their leave: nor can the people, to whom a Minister, doth in this [Page 179] way apply himself, receive him in the simplicity of the Go­spel as a servant of Christ, seeing he doth not apply himself unto them by the Spirit of Christ, and in things belonging to his kingdom; but as a man, and in the affairs of this world, wherein they are not subordinate unto him, but un­to the higher powers, which as to them in this respect are made void and uselesse. Whence it will unavoidably fol­low, that about the performance of their duties, and the ob­servance of their relations, their spirits will be distracted, this way and that way; when both Magistrates and Mini­sters act each others parts, & offer themselves with different or contrary influences towards them about the same mat­ters. The strength therefore of the execution of all publick businesses, is that which Solomon doth intimate by the two1 King. 7. 21, Pillars which he named Jachin and Boaz, and set up in the porch of the Temple. The name Jacbin signifieth, he shall Of the Rule of Regular under­takings and concurrene [...]. establish: Boaz signifieth, in it is strength. Solomons meaning by these names, and by the setting of these pillars at the first entrie of his building was, to teach this Doctrine: That none of our works have any strength otherwise then as God will order and establish them; nor further then they are conformable unto his order­ing and establishment. If therefore both Magistrates and Mi­nisters in the prosecution and execution of all publick de­signes, do not walk in their spheres according to his esta­blishment of the same; nothing will prosper, and be successe­full in their hands, because their strength will be gone from them. Samsons strength did lye in his hair, not because long hair hath any naturall propertie to make a man strong; but because God appointed Nazareths to wear long hair; and when Samson was conform to his ordinance, he was with him, as his strength: so will he be to every one whom he hath established in his place, if he be conform to his esta­blishment. Let us then suppose, that there should be such a conjunction of endeavours settled between Magistrates and Ministers, that they should agree to do all things by a mu­tuall intermixture of administrations, jumbling all their works together, as here it was formerly in part, by the con­stitution of Bishops under the King, yet I say, that this would [Page 180] not bring any successefulnesse to the execution of their de­signes; because the point of strength doth not flow from the bare conjunction of their endevours, or concurrence of their wils quecun (que) modo: but from their orderly conjunction there­of, in their proper places, according to Gods appointment, for the performance of such works as he hath intrusted each of them withall in their severall stewardships: it must not then be a politicall concurrence, as that of the King and Bi­shops was, for self-interests, and private ends of men: but it must be a conscionable concurrence for the doing of Gods will, and for the prosperitie of the Common-wealth of Is­real, and of interest of Christianity: for hereunto the promise is made of being successefull. To conclude, then this matter of joynt strength in reference to the execution of undertakings, we must say, that to make their actings pow­erfull, they should work together hand in hand; yet so, as that each should do his proper work, and in his own way; and not his neighbours work, or in his neighbours way.

These things being so laied, and the Rule of concurrence, in the point of execution, being thus understood; I hope it will be no cause of offence unto any, if I should desire, that henceforth one thing might be more me [...]urely considered then hitherto it seems to have been; which is, whether it be not every way more expedient for the welfare of the State, and more sutable to this Gospel Rule of concurrence be­tween Magistrates and Ministers, that Ministers should not3. Of the publi­cation of the Acts of State by Ministers a disquisition, how [...] that is [...] the State. be obliged to publish the Acts of State in their Pulpits, then that they should be obliged so to do? The reasons which move me to make this doubt, and for which I would have the matter layed to heart, by those to whom the Ruling power over us is committed, are briefly these. If the end for which Ministers are made use of in this matter, be onely to have the Act of State notified to the people at a solemne meeing, I conceive this end may be gained as well if not better, by obliging any subordinate officer who can read distinctly, to do it in the Magistrates name, (as else viz: Helve­tia. where the custome is) at the same time of publick meeting; either before the Minister goes into the Pulpit, or aftes he is come [Page 181] out of it: for it is more proper, that the Magistrate should make one of his own Officers of State, an Herald of his Acts and Ordinances towards his Subjects, then that this should be imposed upon him, whom Christ hath called, and set a­part to be the Herald of his kingdome onely, and not to meddle with Matters of State, especially then, when he is about the proper work of his service. The mixture of Tem­porall and Spirituall concernments is not answerable to the Rule of the Ministeriall Calling; and if the opportunity of the place, and time of publick meeting be mainly consider­ed, I say, that all publick places, and solemne meetings are more immediately, and directly subordinate unto, and de­pendent upon, the Magistrates appointment, then the Mini­sters; and therefore may be made use of by him, for his own occasions, as he shall think fit; without seeking leave of the Minister: nay, it is clear, that the Minister hath no right to the place, or the publicknesse of the meeting, without the Magistrates leave; and therefore hath no such property in his Pulpit, or holinesse annexed to it, that none but himself may use it; or nothing else but what he will allow, may be declared in it.

But if the end of obliging the Ministers to this publica­tion of State Acts, be not so much the bare publication ther­of to the people in the Magistrates name (which certainly is more proper for his own Officer to do) but a designe ei­ther to engage the Minister to recommend the businesse it self, which he is required to publish; or to discover his want of affection towards it, that upon that score he may be dealt withall: then under favour I think that this designe both wayes is extremely irregular, and consequently prejudiciall to the welfare of the State. For so many inconveniencies arise both wayes, unto the quiet, safetie, and settlement of the Government in righteousnesse, and to the respect due to the Magistrate by their Subjects, and to the Gospel-work of the Ministery, that they scarse can all be reckoned up. For first, in respect of the designe of engaging the Minister to re­commend to the people the acts of State; I conceive it, under favour, to be very inconsistent with the Prudency of a State [Page 182] so to do: for although, for the time, the particular businesse may be advanced, and the Minister may seem well affected to the Magistrate, and so make his acts considerable towards the people: yet by this way of proceeding there is more lost in the main Authority of the Magistrate, and in the right way of setling it to the advantage of Government, twen­ty times; then is gained by the affecting of any particular businesse: for let the businesse be what it will, the publi­cation and recommendation of it, is but a transient action in the Minister, and if the matter of the Act of State like him well; perhaps he may do it heartily; if not, perhaps coldly: but the impression which that action naturally be­gets, and leaves in the minde both of the people, and of worldly minded Ministers is not transient; but permanent to the great disadvantage and diminution of the Magi­strates just Authority and due respect: for this his publica­tion of the Magistrates Acts with a recommendation there­of, signifies to the people, that without the Ministers appro­bation and allowance of his proceedings, they are not va­lid, and consequently that the Ministery is to be lookt upon as the last judge of their Magistraticall determinations; and that obedience is not to be yeelded, so much, because it is his Act of State, as because the Minister hath recommend­it to them: And thus the Minister comes between them and home, in the subjects thoughts; and that upon no irratio­nall grounds: for if the Magistrate himself trusts not his own Authority, and right to command what is just, but must borrow the help of the Ministery towards the carrying on of State businesses: then it followeth rationally, that in State matters Ministers must be considered as well as Magi­strates, and in somewhat more then they; seeing the effectu­all accomplishment of businesses is referred unto them by the Magistrate himself: and without them the people are brought into a custome not to receive it. And I verily beleeve, that this ratiocination upon this preposterous employment of Ministers, doth not onely work that impression upon the people, whereby the Ruling Power is degraded from what it should be in their esteeme; but even Ministers themselves [Page 183] (whose minds are not towards their own work in simplioi­tie, and without worldly wisdome) are raised to interest themselves in the management of State designs; and to make themselves considerable, and in a manner collaterall, either for the businesse, as Assistants; or against the same, as con­troulers: for by what rule and right they are employed, or called to be assistants in a work, by the same, if they like it not, they may become controulers thereof. And if they may not publickly towards the people, be controulers of the Magistrates State proceedings in what they like not; I see no reason why they should be obliged to become his heralds, and adjutators, in what they like. They are supposed to be free Agents; and if the Magistrate in his place, and against the nature of it makes himself so inconsiderable, as to ap­pear unable to do his businesse without them, he makes himself in the thoughts both of the people, and of the Mi­nisters themselves (who aspire unto the world) dependant upon them in his administrations; and so gives them occa­sion to presume above the measure of the Rule which Christ hath set for their employment.

By this irregular and preposterous improvement of the Ministeriall interest in the affections of the ignorant multi­tude for wordly ends; Antichrist did of old get his foot into the stirrop of worldly power, and made the Kings and Emperours of the earth hold it for him till he got on horse­back; and ever since he hath kept the saddle, and rid the beasts, at his pleasure, till of late by the light of the Gospel, some that were his beasts, are become men; and have cast him out of their saddle to the ground under their feet: and it is hoped that God will open the eyes of all to do the like, till his usurped greatnesse vanish out of the world.

And this much in brief, of the inconveniencies following naturally upon the recommendation of State matters to the people in the pulpit, when Ministers are affectionate and hearty thereunto: but if they be disaffected and not hearty to this businesse; either because they refuse to give in all things due respect unto the Power which requires it of them: or because they have some other scruple in the busi­nesse, [Page 184] perhaps in respect of the matter to be published which they understand not to be just and right, and cannot allow; and consequently cannot publish, perhaps (although the matter may be without exception, yet) in respect of the end and designe wherefore it is to be published, which they may suspect, and will contribute nothing unto: and perhaps (although there be nothing of all this, yet) in respect of their own relation towards such an employment, & the con­sequences which it may seem to bring upon the Ministery of the Gospel, which their conscience cannot stand under: whether their scruple doth arise from any, or from all of these considerations; so many, and so great inconvencies may beshewed, from thence to redound to the quiet of the State, and to the repute of the superiour powers in the hearts of their subjects; that if it were needfull (as it is not) to enlarge my self upon this subject, and go to the particu­lars comprehended under these heads, a competent treatise might by it self, be written thereof, to shew the disadvan­tages of this practise to the well being of a Common wealth: whereas on the other side, by the pressing of that practise towards the disaffected thereunto, nothing is to be found of advantage (if yet that be at all any advantage) but this; that some kind of discoverie is made upon some men, of an appearance of disaffectednesse in them towards the wayes of the State: which kinde of discoverie the true prudencie of sober States men, will teach them rather to prevent and conceale; then to lay open before the world. (for what advantage is it to me, to let all my adversaries know, who they are that disaffect my wayes? is not this a manifest ad­vantage to them, and disadvantage to my affairs and re­pute?) And then also the rule of Christian wisdom and generosity, leads the disciples of Christ, to overcome and conquer by well doing the secret disaffectednesse of mens spirits against us, rather then to hunt after a discoverie thereof: or to pursue them with ill will for it; when it is found out: it was the last plot, and highest attempt of Epis­copall persecution, which immediately went before their overthrow, to dive into the disaffectednesse of Godly Mini­sters [Page 185] against their wayes, by putting them upon the reading of the book of sports on the Lords day in obedience to the King: but by that discoverie God did take them in their own snare, and discovering to all men their shamefull na­kednesse, he did thereby cast both them and the Authority of the late thing upon which they so much stood in that matter, out of the rationall esteem not onely of Godly but even of Morally honest men: therefore I would not wish any godly States-men to imitate this kind of Policie, or think to gain any thing by it; seeing it is so contrary both to the rule of Christianity, and to sound reason in State affairs. And besides all this, as in it self it is a point of the highest Tyrannicall oppression and cruelty, to intend a persecution against mens persons; who are otherwise in­offensive in all their curriages, because their secret affections are not such towards us, as we would have them; or be­cause they cannot submit their judgements and spirits to every thing which we would have set up over them: Nor did in effect Nebuchadnezzar any thing else when he set up his Image to be worshipped, but this; which in a lesser de­gree is aimed at by those who will mainly presse this pra­ctise by setting up lesser State images to be respected: name­ly he sought this very thing, to know what all mens secret affections were to his wayes, that whosoever should be found so stout, as not to submit his spirit in a slavish manner to worship his will; should be put to death, though in all other things he should be faultlesse. As therefore (I say) this in it self is the highest point of Tyrannie; so in these times it may prove a most deceitfull policie, and hurtfull to this State to be practised; because it is not alwayes a true mark of a Minister that is disaffected, either to the State or the government thereof, to be unwilling to meddle with Acts of State in his pulpit; for I can by an infallible testi­mony affirm the contrary in some whom I know: who be­ing as well affected to the State as any can be, yet will be most averse from this task: and that out of scrupulositie of conscience, raised upon these and such like considerations of the inexpediencie of the thing, towards the good of the [Page 186] State and government it self, towards the Gospel, and to­wards the Ministeriall function therein.

Now if a Minister should onely upon such grounds as these refuse to be engaged in that practise, would it be ei­ther just in nature, or conscionable towards God, or profita­ble to the government, that a Magistrate should discounte­nance, punish or discarde one of his best subjects from his most usefull employment for such a cause? I suppose no rationall man will think so. Therefore I shall conclude, that it would be every way more expedient, for the good both of Church and State, that this custom were altered then continued: Yet I do not at all disswade the Magistrates publishing of his Acts in the Church, and at Church Assem­blies, but I would not have it an engagement laid upon Mi­nisters to do it, lest it be done by his own officers. And thus I have done with the means and wayes of setting a foot, and entertaining a correspondency between Magistrate and Mi­nisters: now remaineth the last point of this matter, which is concerning the obstructions of this friendship, and how they may be removed.

Of the third. Concerning the difficulty of medling with the mat­ter of obstru­ctions.

In all this discourse, if any man shall look upon me, as ha­ving any other design then what I professe to have, (before him who knoweth all secrets) which is to seek without all partiality the wayes of Truth and Peace; I am sure he will not rightly understand neither me, nor the things which now I shall offer. But seeing the faithfulnesse of my con­science to the aime which I prosecute; doth bear me up in a resolution to proceed without all fear, therefore I shall use that freedom, whereby I hope it will sufficiently appear, that I have renounced the hidden things of dishonesty; and that without all craft and deceitfulnesse, I handle these matters in the light, and although I see my self engaged at this time in a thicket of thornie difficulties, and that briers of the sharpest nature do beset, and wholly cover this subject which I must take in hand, yet I have hope in God, that I shall be inabled to find a passage through them without stop; and to handle and remove them so, that I shall neither [Page 187] prickle my self nor others therewith; that is, I shall neither offer nor receive any occasion of grievance thereby: because I shall studie by a rule, and not by any interest, and with the spirit of meeknesse, and not presumptuously; to heal, and not to heighten, or exasperate the causes of our publick grievan­ces, so far as the Lord shall give me addresse unto the spirits of men that are rationall and ingenuous: Let me then not be understood to act for either partie, or to taxe any thing in the one or other partially; but I shall speak the truth in love to both, that in the sense of our sinfull miseries, the deep obstructions of this necessarie correspondency, which I plead for; with the causes whence they proceed, and the remedies thereof, may be represented to the conscien­ces of those, who therein are no lesse them my self concern­ed, as in the presence of the Lord.

What the ob­structions are in generall. The obstruction then of this amiable correspondency, is at present nothing else, but the distance of affections, which is sprung up between some of the Ministery; and the rulers that have the power of this State in their hands, the aver­sion which hath begotten this distance seems to be greater on the one side, then on the other; as by the forbearance which hath been used by the one in cases of provocation, and by some fair offers, towards the giving of satisfaction unto the other partie, (which finds it self now most agrie­ved) doth appear: but yet no full satisfaction hath been received; nor any way taken hitherto to give the same effectually, so farre as I have been able to observe transacti­ons, something of ignorance: something of evil surmisings, something of Passion; something of just exception against failings: something of self-will, and some thing of neglect and disrespect towards each other through prejudice; is to be acknowledged on both sides, as things still lying in the high way, and stopping the inclinations and attempts of their endeavouring a mutuall satisfaction. And if the ac­knowledgement of this, were but heartily, (though in ge­nerall terms onely, upon the score of humane frailtie) ta­ken up by both sides, but chiefly by that side which doth think it self most injured, and therefore seems more stiffe to [Page 188] keep up the distance; there might happily (as I may chari­tably conjecture) be some reall hopes of a reconcilement conceived: upon the grounds of the amendment of some­things which are amisse, mainly offensive; and without the removall of which, the piecing of this breach will be as to men rationally impossible.

What the more speciall and chief cau­ses thereof are. The immediate causes therfore of this obstruction, which keeps off the one side (whom of all men it doth least become to be irreconcilable) from a willingnesse to be reconciled: are (as I suppose) the continuance of some stumbling blocks, which lye in their way; over which, they think it not law­full for them to step, to shake hands with those that have layed them, till they be removed. And the main causes of stoppage, which keep off the other side, from coming neerer, or condescending to the chief desires of the former partie; are partly the boisterousnesse of their provoking carriages, and the destructivenesse of their desires and principles to the safetie and constitution of the present State; which are things no wayes to be condescended unto, by those that are in the possession and trust of power. On the one side, the sup­posed new frame and face of the publick profession of Reli­gion, with the consequences thereof, apprehended to be set up by the Ruling Power, and upheld to the destruction of the present Ministery; is the main obstacle of their willing­nesse, to yeeld to a concurrence in publick designes, lest they should seem to approve thereof: and on the other side, the supposed old frame and face of the publick government of the State, with the consequences thereof, apprehended to be intended, and to be sought after by the Ministery, to the destruction of the present Magistracie, is the main obstacle of their willingnesse to condescend unto the others desires, lest they should yeeld to the means of their own overthrow. Up­on these surmisings and jealousies on both sides, opposite de­signes have been raised, and steps have been layed in each others wayes; to the hindrance of all friendly proceedings, and correspondencie in every thing whatsoever, tending to the publick welfare, and to common safetie. It is fallen out through the unsearchable and just judgement of God over [Page 189] us, and over those that have managed our affairs, that these blocks are fallen mutually in their wayes: so that they could not be prevented, nor avoided; but each of the parties dif­ferent in counsell, have fallen thereupon, and thereby upon each other, to the breach of friendship between them hither­to; and to the apparent threatning of their mutuall destru­ction, the danger whereof is not as yet removed; but that now they should be still continued, and kept a foot by either side, is the hight of our present distresse, and the sinfulnesse of our calamitie. It is fatally unavoidable to men, to be of different judgements in the management of affairs, and to act thereupon by different designes, is a necessarie conse­quence thereunto: but that they should set themselves de­structively to oppose one another; is no necessarie conse­quence of different wayes, but onely an effect of the sinful­nesThat the chief guilt of the evill thereof will lye upon those that are not inclinable to the wayes of reconciliation. of our spirit of envy: for when we cannot endure others, to be like and equall to our selves, in the prosecution of their own conveniencies, and to enjoy all the freedome which we desire for our selves; then we become naturally their op­posites, and cast stumbling blocks in their way; but if when God in his righteousnesse doth overtake us, and causes us to fall by our own contrivances; so that the evill intended against others, becomes the portion of our own inheritance, by the evill successe of our affairs; so that we cannot but see his hand lifted up against the way wherein we have set our selves If (I say) when God doth thus deal with us, we then still continue rather to be obstructive unto others, then edi­fying unto all in our designes; it is to be feared, that the stubbornnesse of our envious disposition, will make our case remediles. For if we turn not unto the Lord, to make straight paths unto our feet, in his presence, and to take reciprocal­ly the stumbling blocks which proceed from each other out of one anothers way, it will be just with him to be avenged upon us both: as being therein manifestly the enemies of Christ, and of his kingdome, which now he is to set up more evidently in the world then heretofore. If therefore obstru­ctions of Christian friendship, through prejudices and hu­mane frailties, are formerly fallen in amongst us, and we [Page 190] see they can tend to nothing but to ruine, we ought not to be so unconscionably mad, as to foment them any longer: the time past may suffice us, to have been at a distance in profitable undertakings, and strangers to one anothers counsels for the Gospel; and it is more then enough, that envious surmises, and evil speakings, with crosse designe­ments have been entertained; let us henceforth purifie our hearts, and our hands from the guilt thereof, that we may have a joynt entrance, and become helpfull through love to one anothers furtherance, in the kingdome that is prepared for us; for we may confidently expect the enjoyment there­of, if we be delivered from the clogs of these obstructions. Wheresoever therefore any invincible stumbling blocks are still continued, and whosoever is the cause of the continu­ance thereof henceforth, there, and upon that side the guilt of the obstruction of Christian love and correspondencie, towards the building up of Christs kingdome will rest: and wheresoever that guilt is found at his appearing, wo be un­to that partie, whatsoever it hath been, or now is. And if both sides at once, as in the heat of their opposition they have layed heretofore, should still continue (which God for­bid) to lay such stumbling blocks in each others way, as neither side can over-come, the guilt will be found a like in both. For although it may fall out, that the things differ­ently opposed and offensive, by each to other, are not equall in weight, and a like of importance in themselves; yet as to the intentions of those that are at variance in point of ob­struction, the guilt may be found equall; what the different weight is, of the opposite offensive matters, tending to the obstructing of the kingdome of Christ amongst us (for that is the standard by which God doth weigh all things) I shall not take upon me to judge or determine, (the day which cometh will make that manifest) nor is it needfull for any man, either of this or that side, so to do for a reconcilement of these differences; if on either side a Christian healing be truely desired. But if on any side no such healing be desired, nor sought after, nor can be admitted; then justly all the guilt will rest there alone, what ever the others [Page 191] fault may be, great or small: for in Christianity he is to be counted guiltlesse (what ever otherwise his fault is) who sincerely is willing, and seeks to make a reparation, in the presence of Christ, to him whom he hath grieved: and con­sequently sin will be found lying at his doore, who doth not at all mind either to give or receive such a reparation as is possible and expedient to be given and received.

The Remedi­die of the Breach how it should be brought on.

If then both parties could be brought unto this frame of spirit, that they should be moved to declare solemnly to each other, their willingnesse both to give satisfactory, and receive equitable reparation, for wrongs done and suffered reciprocally, and that in time to come they should not onely have a care to be harmlesse; but would study to be helpfull to each other, in all things which may be, the publick and common good of all. By this means a sufficient ground could be laid (as I conceive) to proceed towards the remo­vall of the obstructions which stand in the way of a Christi­an correspondencie between both parties in their severall charges: and without some expression of a mutuall willing­nesse in this kind, to live as it becometh the Disciples of Christ without biting and devouring one another hence­forth, I see no possibility of any further healing: but that which the Apostle hath warned all Christians of will cer­tainly befall unto our present Magistracy and Ministery; They will be consumed one of another. Gal. 5. 15.

Now because all men are not of the same temper, and in all parties of men, there are alwaies some more moderately disposed then others, nor can it be expected that the fiercer spirits on either side, should be inclinable to make the over­ture of such a resolution, either to their own party, or to their adversaries: therefore those of each partie, who have not over-heated themselves by the resentments of partiali­tie, so, as to forget all their interest in our common safetie, should be sought, and stirred up, to become leaders of the rest in this work; and upon the ground of this duty, that all are equally bound to help towards the removing of stumbling blocks out of each others way; they should be made Mediators to procure from all of their own partie [Page 192] such a Declaration, wherby an engagement may be brought upon them, to make them willing to listen after some ami­able treatie, wherein both sides may for conscience sake, in the fear of God intend to receive and give mutuall satisfa­ction, so farre as may be, for things past; and to prevent the desperate effects and mischievous consequences of a perpe­tuall increase of disatisfaction in time to come. This should be the maine designe of the Treatie; which none but an enemie unto all goodnesse can disrelish: and none can in­tend to obstruct or divert, but such as seek equally to have both parties destroyed by their own divisions. For as to preserve us from inevitable ruine, nothing is now necessary but our union in Christianity; so to work our certain de­struction, nothing, as to men, hath a possibilitie to do it, but the continuance of our unchristian divisions. Therefore I shall confidently hope, that if by the means of this kind of Mediation; some Regular and Prudently limited treatie with moderately free and peaceable conferences might be set a foot, to the end that between the godly on both sides, some better intelligence may be begotten towards common Christian designes; that between the Rationall, the discreet and the ingenuous of both sides, some hurtfull mistakes and prejudices may be rectified: and that between the fiercest and most injuriously passionate on both sides; some allaying of their heats may be wrought, and hatefull offensivenesses made to cease. I say, if a Treatie and conferences to this effect might be obtained; I am confident, that notwith­standing all these black clouds which hang over us, and the darknesse of confusion which doth beset us, that the Sun of Righteousnesse would speedily break forth, and gloriously shine upon us, with healing in his wings.

And how it may be per­fected.

Therefore the means and wayes to draw on this Treatie, and to order the conferences which therein may be effectu­all to these ends; will be in all probability, that which un­der God may settle us in a good correspondency together: and that I may not be misunderstood in this motion, I con­ceive it not fit, that the Treatie and the conferences should be between the Magistrate himself and the Ministery: but [Page 193] that it should be between Ministers of the one and the other side, to whom grave and judicious Common-wealths men of both parties might be joyned: not so much to debate, as to deliberate, and consult of the manner and way of removing obstructions, by the mutuall satisfaction of doubts and equitable desires, of the one and the other side: to the end that henceforward a concurrence in necessary and pious endeavours may be setled amongst those that are truly Godly and faithfull in the Land.

And if it could be hoped, or probably known that this motion would be generally entertained; and a reall incli­nation found on the one as well as on the other side, to meet together and speak one with another about matters of agreement in a Rationall and Christian way, it would be no difficult thing to propose upon liking a particular way and platform of proceeding, both for the Treatie and for the Conference; to shew how they might be ordered with­out partialitie, so as to reach without doubt to the ends for which they should be set a foot: but till this can be hoped for, or known; it will be in vain to make any such offer, especially in a publick way: perhaps privately it will not be uselesse to shew more fully these particulars. 1. For what Reasons both sides should intend a Treatie and Con­ference one with another. 2. For what ends, and to what purposes the Treatie and Conference should be set afoot. 3. What the way and means should be to make them effectuall to their ends. Here again may be shewed. 1. How the pre­paratives thereof should be made. 2. How the proceed­ings therein should be ordered; both in the Treatie and in the Conference.

In the Treatie is to be thought upon. 1. Who should be the treaters. 2. By whom chosen and appointed. 3. What their authority should be. 4. How it should be limited by those that appoint them. 5. And what the Method of pro­ceeding should be in the meetings of each party amongst themselves apart; when they consult with those whom they shall appoint to treat publickly in their name.

In the Conferences is to be thought upon. 1. Who [Page 194] should be appointed to confer in the name of others. 2. How the conferences should be managed; whether by extempo­rary discourses, or by putting things to paper; or both waies in certain cases. 3. How the things whereof conferences are to be had, should be determined; what should be exhi­bited in writing; what left unto extemporary discourses at the meetings of both parties. 4. And whether each partie should not exhibit unto the other in writing, what ever they amongst themselves fully agree in; that the other party may take it along with them to consider of it, and to reply there­upon, to shew how far they consent thereunto. 5. And to prevent mistakes, whether the papers mutually exhibited to be considered, should not be read; and in cases of ambigui­ties in words explained and opened; and of doubts in the matters cleared, by the proposall of Questions and Answers; which Scribes appointed on both sides should take notes of. 6. Whether any particular Treaters in cases of doubts pro­posed should be intrusted to speak the sense of all ex tempore: and if not, how the matter should be ordered, that all those whose sense is not declared, may be heard, and taken notice of without confusion. I say concerning these, and such like matters tending to prepare the way towards an agreement, perhaps it would not be amisse to have a preliminary Tract, which might be put into the hands of the Mediators of both sides, that they might possesse those with whom they shall deal on each side, with the platform of the whole designe; lest any should think themselves over-reached, and brought into a snare; lest jealousies and sinister impressions, of men that are prepossessed with fears of loosing their just free­doms, make the designe without effect. And lest any should be backward in so necessary a duty for want of insight into that, which ought to be fore-known, and predetermined, that the means may be found answerable to the end, which shall be pretended, and intended.

Thus you see, Honoured Sir, how since the beginning of May, though diversly interrupted, yet one thing drawing on another, I have ingulft my self into this Discourse, to sa­tisfie first your desires; and then mine own affections towards [Page 195] the wayes of Peace and Unity. All that I shall desire of your self, and of all those to whose hands it may come, is, that they would recommend the designe, or rather this motion of a Treatie (for as yet it cannot be called a designe, till parties consent unto it) to Gods blessing in their best thoughts; and to the serious consideration of their best, and most ingenuously pious, and rationally moderate friends, of both sides; that if it be Gods will, the thing may be relish­ed, and with some concurrence of hearty affections, and countenance of those that are in publick places it may be advanced, to the glory of God, and the comfort of his di­stracted servants and people in this State, whereof in his presence we are bound to seek the welfare. Whereunto I know no way more ready at this time then this, which both to the one and the other side, I shall be readie at all times to attest; and with all faithfulnesse endevour to ap­prove my self, especially in such occasions, both theirs, and

your Most affectionate and humble servant in Christ, John Dury.

The Analyticall Table. SHEWING The heads of Matters with their Coherence.

  • THe occasion of the Discourse. pag. 12
  • The scope of the Discourse. p. 3
  • The subject matter and parts thereof; which are foure.
    • 1. The first concerning the Rules by which Debates among Christi­ans, may be rightly ordered. p. 4
      • Preparatively before they enter upon Debates: where
        • The things to be observed as preparative are foure.
          • The choise of the Subject. p. 5
          • The end for which a Debate is to be undertaken. p. 6
          • The stating of the Question. p. 7, 8
          • The handling of the point in doubt, or question stated. p. 9
        • The causes why those things are to be observed in
          • The benefit and effect of the use thereof. p. 10, 11
          • The inconveniencie of the neglect thereof. p. 12
      • Decisively after they are entred upon Debates. Where you have the Arguments to be used, and the way to use them, in making a disquirie of the matter, which are taken,
        • From holy Scripture. p. 13, 14
        • From right Reason. p. 15
        • From the words of Men. p. 16
        • From humane actions. p. 17
    • 2. Secondly concerning the persons who intangle the work of our Reformation with irregular Debates.
      • Who they are. p. 18, 19
      • What their way of controverting is. p. 20, 21, 22
      • What the evill effects thereof are, and what hopes there is of a remedy thereunto. p. 23
    • 3. Thirdly, concerning the Question, whether Ministers should meddle with State matters, yea or no: where the way how to determine this Question according to the former Rules is shew­ed. From p. 24. till 40. Where the office of Magistrates and Ministers is opened at large as distinct and concurrent. &c.
    • [Page]4. Fourthly, concerning the use to be made of these matters towards the Reformation of our present distempers and disorders, where
      • The whole substance of the Discourse is summarily applyed to such as pretend to debate matters learnedly. p. 40, 41, 42, 43, 44
      • The latter part is more distinctly applyed to Magistrates and to Ministers, to let them see their Duty.
        • In the Generall Proposals. p. 45, 46
        • In the particular deductions of
          • Their proper works
            • Joyntly. p. 47, 48
            • Severally. Concerning
              • The Magistrates work by himself. p. 49, 50
              • The Magistrates way in going about his work. p. 51
              • The Ministers work by himself, and his way of going about it. p. 52
              • The difference of the Magistrates and Ministers ad­ministrations. p. 53
              • The limits of their intermedling with each others af­fairs. p. 54, 55
              • The discoverie of their perverse administrations by a certain Rule. p. 55, 56, 57, 58
            • The fundamentall Rules of their duties in their works as they are Christians. Where,
              • The Rules and Duties are explained. viz:
                • What the Rule and Duty of love is. p. 49, 60
                • What the Rule and Duty of righteousnes is. p. 61, 62
                • What the Rule and Duty of Peaceablenes is. p. 62, 63
                • What is proper to a Christian in these Duties more then to other men. p. 64
                • How inseparable they are from Christianity, and ne­cessary to leading men. p. 65, 66
              • The Practise thereof to cure our present diseases is ex­plained. Where you have
                • The state of our distemper, and what will make us mi­serable or happie therein. p. 67, 68, 69
                • The Causes which beget the miseries. See let: A.
                • The Remedies which will make us happie. See let: B.
                  • [Page]A. The Causes of publick miseries are mainly foure.
                    • 1. The spirit of envy. Whereof
                      • The nature. p. 70, 71, 72
                      • The ob­ject.
                        • In generall among all parties. p. 73
                        • In particular among our selves. p. 74, 75
                      • The effects. p. 76
                      • The end, wherefore these things are mentioned. p. 77
                  • 2. State jealousies and fears. p. 77. Where you have
                    • What they are, and how far lawfull. p. 78
                    • Wherein they are unlawfull. p. 79
                    • What their effects are among subjects in generall, and our selves in particular. p. 80, 81
                  • 3. Tale-bearing, and private censuring. Where you have
                    • The effects, and end thereof. p. 82, 83
                    • Their prevalency amongst us. p. 84
                  • 4. Revenge
                    • What sort of passion it is. p. 84
                    • How incorrigible. p. 85
                  • B. The Remedies of our distempers and diseases are twofold.
                    • The first are single Remedies to each Cause of the disease by it self. Where you have
                      • The Remedy of the spirit of envy, given by the Apostle Saint James, and by whom it should be applyed, from p. 89. till 102
                      • The remedy of State jealousies and fears, from p. 89. till 106
                      • The Remedy of tale-bearing, and private censuring, from p. 106. till 109.
                      • The Remedy of Revenge. p. 109, 110
                    • The second are complicated Remedies for the complicated di­stempers and disorders. Where you have
                      • The Ministers obligation to apply this Remedie, with the snare wherein some of them are taken, and the way to reoc­ver them out of it. p. 111, 112, 113, 114
                      • The Cure prescribed by the Apostle to the Hebrews, and fitted to our present case; with the explication and application thereof at large: from p. 115. till 149. Where you have
                        • The state wherein the Hebrews were, and we are compared. p. 116, 117, 118, 119
                        • C. The remedy of that state recommended in severall Duties, in­ferred upon the Apostles Doctrine. Whereof
                          • [Page]C. The first is in generall, not to look backward upon discontent­ments, but forward upon dutifull performances: where the ground of the Demurrers scruple is Answered. From p. 120. till 130
                          • The second is in particular.
                            • To observe the Apostles orderly proceeding in the Cure. p. 130. till 134
                            • To follow the duties therein prescribed: which are
                              • Affirmative duties, namely,
                                • Spirituall resolution. p. 135, 136
                                • The ordering of our conversation. p. 137. to 140
                                • The healing of mutuall infirmities. p. 141, 142
                                • The study of Peace with all men. p. 143
                                • The study of Holinesse with all men. p. 144, 145
                            • Negative Duties, namely,
                            • How to prevent the failing of the grace of God, and the springing up of the roots of bitternesse. p. 147, 148
                            • How to represse profanenesse. p. 148, 149
                        • C. The Magistrates obligation to apply the Remedy to our compli­cated disease, which is taken from the expresse form: and the pattern of the Magistrates Duty set forth by David, in his Psalm 101. whereof you have
                          • The brief Analysis. p. 150, 151, 152, 153
                          • Brief Observations raised thereupon. From p. 154 till 160
                          • Where you have amongst other things,
                            • The causes of present troubles, and changes of Government in the world. p. 161
                            • How conscionable men should behave themselves towards our Governors in these changes. p. 162. till 166
                        • The correspondency between Magistrates and Ministers to per­fect this complicated Cure; where you have
                          • The grounds upon which it is to be hoped. p. 166, 167
                          • The necessity of it, and the Motives inducing thereto. p. 168. 169, 170
                          • The means to procure it. p. 171. Which are
                            • To beget a good intelligence between them in reference to common desires. p. 172, 173, 174, 175
                            • To concur in present undertakings.
                            • [Page]By way of counsell. p. 176. and of execution. p. 177
                            • By avoiding irregular, and observing the rule of Regular undertakings. p. 178, 179. Where is shewed The inconveniencie of Ministers publishing Acts of State in the Pulpit. p. 180. till 185
                        • The obstacles what they are, and how they may be removed by a friendly Treatie. From p. 186. till the end.

The grosser Errata.

Page 3. line 30. for forth, read worth. p. 19. l. 14. for divisi­on, r. decision. p. 21. l. 23. for intreat, r. intimate. p. 36. l. 7. for deface, r. diffuse. p. 38. l. 4. for brain, r. bran. ib. l. 9. & 10. for do his, r. do in his. p. 54. l. 35. & 36. r. nor is it any. p. 60. l. 20. r. nothing in it self. p. 64. l. 28. r. as a spirituall. p. 69. l. 25. r. nor is there. p. 81. l. 34. r. in the way of. p. 101. l. 1. after to work, adde, this cure by any other way but by the use of these re­medies: and although it is necessarie. p. 112. l. 27. r. forgo. p. 130. l. 2. after matters, adde to do. p. 133. l. 3. r. ver. 13. p. 137. l. 21. & 22. & 29. for enemies, r. evennesse. p. 138. l. 3. r. how our work. p. 141. l. 5. for Christ, r. charity. ibid. l. 25. for innocent, r. inconstant. p. 142. l. 5. r. walking. p. 15. 6. l. 20. for most, r. not. p. 161. l. 23. for emperour. r. superior. p. 156. l. 12. for place, r. plea. p. 169. l. 15. for any, r. my. p. 159. l. 22. for law, r. stand. p. 178. l. 12. for his, r. this.

FINIS.

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