A generall Discourse touching a concurrence of the work of Peace Ecclesiasticall with the aim of a civill Confederation amongst Protestants.
IN this matter two things are to be considered: First, What the concurrenceThe heads of this deliberation of endeavours towards the work of Ecclesiasticall reconcilement may contribute unto the aim of a civill Confederation. Secondly, How this concurrence may be set a work most effectually and profitably towards the scope which ought to be intended in such a negotiation.
Concerning the first.
THe spirituall work of Ecclesiasticall reconciliationAre described, is a negotiation whereby the spirits of spiritual persons are wrought upon by spirituall means, tending to induce them to peaceable dispositions toward those with whom they are at variance for matters of Religion.
The aim of a civill Confederation, I suppose to be a purpose of joyning the Protestant States together in counsels and actions of peace and war, tending to their mutuall preservation. That these twoAnd their concurrence supposed. businesses may concurre as well as Religion and civill prudence are able to stand together, is out of all [Page 2] doubt: but what the first may contribute unto the last, and how the concurrence must be framed, are two things which are now to be thought upon. And to this it is needlesse to reckon up all the benefits which spirituall concord bringeth unto the Church of God, and all that happinesse which redoundeth from the blessed and peaceable estate of the Church to the Common-wealth, of which a volume might be written: But it will suffice at this time to intimate, that whatsoever the soul of a man is able to contribute unto his body, the same in a proportionable way may be contributed by the work of spirituall reconciliation of souls unto the civill Confederation of the bodies of Protestant States. And to shew this briefly, we will make the comparison onely in two things, which all Naturalists confesse to be effects of the souls of men towards their bodies. Namely, First, that the soul frameth the body and maketh it up for it self, so that it receiveth no true naturall life and being without the soul. Secondly, That when the body is framed, then the same soul still supporteth the being thereof, so that without the continuance of the soul therewith it is neither permanent in life nor in substance. Both these effects must flow from the souls of Clergie men, by the work of spirituall reconcilement unto the aim of a civill confederation, as really and truly in the body of the Protestant State, as they do in this outward world from living souls unto their naturall bodies. For neither can a civill confederation be truly framed amongst Protestants, nor when it is framed can it be faithfully maintained, except the foundation [Page 3] thereof be layd in the minds of the Clergy. TheWhich is proved ground of this position is clear from reason backed with experience, which hath taught us for the space of these hundred years by-past, that except the schisme Ecclesiasticall and causes thereof be taken out of the way, it will not be possible either to make a true and constant league, or to confirm it when it is made. For it is evident that the leagues of Protestants,By Experience, which by reason of necessitie and imminent dangers were hitherto made up, have been continually broken to pieces by reason of their differences in Religion, which bred jealousies, from whence their counsels were distracted, and their spirits alienated one from another. The causes of these jealousiesAnd by Reason. come partly from the very nature and propertie of all rents and controversies about spirituall matters, which command so powerfully over the soul, that all other affections must stoop thereunto; partly from the hot and unreasonable disposition of most Lutheran Divines, who by clamours and partiall practices cease not either to prevent all manner of conjunction, in maintaining that it is not lawfull to confederate with Hereticks, or else to break it off, and weaken the effect of it when it is brought to passe, by reason of the same position. For this position stiffly maintained maketh the breach to become a matter of conscience: For when the one side (as the Lutherans do) ceaseth not to charge the other with the crime of heresie, and the other side (as the Reformed do) useth no sufficient means to take away this imputation, it must needs follow that such Rulers of State as give credit to their Clergy, and are [Page 4] religiously set, must be possessed with an aversenesse from those whom they imagine to be guilty of so great a crime. From hence then it is manifest how necessary this work of spirituall reconciliation is unto the Protestant cause: For if the preservation both of Church and State ought to be a matter of necessitie, and if this preservation cannot be hoped for without a civill league, or a civill league either well framed and faithfully kept afoot except such imputations as these be taken out of the way, it followeth that the one can have no being without the other. Neither can indeed a blessing from heaven be expected upon the civill league without the other reconcilement: because it is just before God to divide the hearts and counsels of those which are not confederates together in him by his truth, chiefly then, when for his truths sake they are set upon, and know themselves bound in conscience to preferre the care of Religion to all other intentions. From whence we see that the benefit which may redound from the bond of Ecclesiasticall peace towards the civill league is the greatest that can be thought on to conserve State and Religion: So that to aim at a temporall league without the spirituall reconcilement of affections in a religious way, is to undertake a work which God will never blesse, and which will betray the cause for which it is undertaken. Thus then I conclude, That it will be a matter of absolute necessitie to make these endeavours to concurre together.
Concerning the second.
BUt how must this concurrence be framed? whatPoints to be considered in the second Head. [Page 5] is to be observed in the conjunction of these two endeavours, that the end thereof may be obtained? I suppose this question will be answered if these things were opened: First, What each of these works is, being considered in it self: Secondly, What relation each work hath to the other: Thirdly, What considerable circumstances are to be taken notice of, to discern what may chiefly be done in the spirituall part of the work at this time: And lastly, What particular endeavours may further the joynt effect thereof in this negotiation.
1. Of the properties of each work by it self.
THe properties chiefly observable in the work of Ecclesiastical reconciliatiō are these, That it must be wrought by spirituall men, by spirituall means, in such a manner as may neither scandalize the weak, nor give advantage to the captious, and towards such a scope as may be free from the imputation of all manner of partialitie, and answerable to the edification of all men that make profession of Christianitie. This scope of the work being well conceived will determine all the rest of the properties thereof, because they are and must be subordinate unto it: Therefore we must begin with it. And to do so, what if we should say thus, That the scope of EcclesiasticallWhat the scope of Ecclesiasticall reconcilement is, reconcilement, sought for amongst Protestants, ought to be the establishment and encrease of godly and brotherly love, between themselves and all other men, through the common and publick acknowledgement, profession and practice of that truth and those duties which are necessary and sufficient [Page 6] for all souls to attain thereby unto salvation. FromAnd to whom it may reach, this scope none are expressely to be excluded of whom there is any hope: For although in the work wherein Protestants seek to be at peace amongst themselves, their immediate aim is their mutuall edification, lest continuing to bite and devour one another they should be in the end consumed one of another, yet their chief and last intention ought not to rest in their own particular benefit, but should be raised to an universall good and upright meaning towards all men that can possibly receive it, or may become willing to partake thereof. Thus then, the passionate affection of some which are chiefly set upon the work rather for a private advantage, and to exclude their professed adversaries from all means of Christian unitie & peace, then to win and save all, is not to be allowed of; because in true Christianitie there is no partiality, but the good, which we for our own selves seek in Christ Jesus, ought to be made, so far as in us lyeth, common to all men, and we in seeking it ought not to intend our selves onely, but should crave it of God and apply it also unto others. For this was the mind of Christ in procuring all his Fathers benefits unto us, as the Apostle sheweth, Rom. 15. v. 1, to 8. and Phil. 2. v. 1, to 9. When this scope is really intended and well scanned, it will discoverAnd what men and means must be used to attain unto it, what kind of spirituall men ought to go about it, and chiefly to be dealt withall in it; what kind of dispositions and learning they ought to have; what kind of means must be made use of, as well in dealing with men that are averse from peace, as also in rectifying the effect thereof with such as are peaceable; [Page 7] and lastly, what cautions ought to be observed in the manner of proceeding, to make use of these means, and to ratifie that effect, that the inconveniences of two extremes may be avoyded; namely of the weak Christians on all sides, lest they stumble and be offended at these proceedings; and of the malignant adversaries, lest they take occasion to disgrace the work, and speak evil of the truth of godlinesse and of all Religion. Of all these properties belonging to this work and arising from the main scope thereof, much may be said, and must be thought on hereafter, when it shall be seasonable to speak of particulars. Therefore at this present we will not go further in this subject, then to take notice, That such men are only fit to be set upon this work which have universall thoughts, and are not wedded to any singular course of this age; That such means must be applyed to the work which in theorie and practice are undoubted fundamentals of salvation, and clearly known in the consciences of all honest men to be matters without all controversie; And that the manner of applying these means to the work to ratifie the effect thereof, must be fitted, First, towards theAnd how they must be applyed in the work. weaker sort of Christians, with such a stooping unto them in true carefulnesse, lovingnesse, and lowlinesse of spirit, and with such an accommodation of all matters unto their capacitie by the clear insinuations and fit gradations of proposals, that they may rest satisfied and no wayes troubled in conscience at doubts which will be incident; Then in the second place, That towards the captious evil-willers of the work, the manner of proceeding must be with such [Page 8] evidence and demonstration of truths proposed, and without all offensivenesse in proposing the same unto them, that if it be possible they also may either be gained, or else made ashamed of their malitiousnesse, when they shall not be able to find any advantage against the proceedings. These are summarily the properties and conditions requisite to attain the effect of Ecclesiasticall reconciliation, if it be considered by it self.
The properties of the other work, being also looked upon in it self, seem chiefly to be these: That, itThe properties of the civill consideration, being once undertaken by faithfull and worthy States-men by means of supreme authoritie, it must be brought to passe and confirmed in such a manner as may neither prejudge the fundamentall reasons of any particular State, nor give any advantage to the common enemies to discover and crosse the counsels thereof; and for such an end as is justifiable before all men, in the way of conscience, of reason, and of naturall defence. Which being done, a course also must be taken by good correspondencie to maintain the league once confirmed. Now from this end of the league, all the properties requisite in the Authours, Means, and Manner of proceeding can be gathered, because the properties of every thing intended define the middle causes fit to purchase the same. If then the end of this negotiation must be toAnd the scope thereof. stirre up a necessary mutuall care, and to establish a conjunction of endeavours amongst all Protestants for the preservation of the liberties and rites civill, religious and Ecclesiasticall, of Protestants in Germany, lest the house of Austria lay for it self a foundation [Page 9] of an universall Monarchy in their ruines; then it may be conceived by what persons and means the confederation may be sought for, how it should be brought to passe, and what will be requisite to confirm it amongst those that have interest in the cause; which are all such to whom the house of Austria is or will be either intolerable or dreadfull in these present conquests. Concerning which things it is out of mine element to speak at large: And therefore I will rest in these generalities, which I mention onely to intimate that it is not onely possible to frame and confirm such a league amongst Protestants, if they be not altogether insensible of their own dangers, but also feasible enough and not very difficult, if the true relation which the one work must have to the other in their necessary concurrence be rightly observed, and instruments imployed about the same.
11. Of the relation which the one work hath to the other.
IN the beginning was shewed that the civill league dependeth upon the work of Ecclesiasticall reconcilement, as the body doth upon the soul: Now we may say on the other side again, That the Ecclesiasticall work dependeth upon the civill confederation, as the soul upon the body. For indeed betwixt soul and body there is a mutuall dependence; so that the one is not so apparently subsisting without the other: Therefore it may be concluded, That except the body of a civill confederation be intended and sought for, the work of Ecclesiasticall reconcilement [Page 10] will never come to a publick and visible estate of ratification, no more then our souls are to be seen without their naturall bodies; yet because the souls of men have by themselves also a being and subsistence without their bodies, it is manifest that spirituall things which have a relation unto mens souls ought not to be suspended from their bodyly conditions, but may and should be sought for by themselves. From whence it followeth that the work of spirituall reconcilement should be agitated, although the other be not intended; that yet this must not be made an appendix thereof, but taken up for it self, as a businesse standing upon its own principles, tending to its own end (which is the advancement of Gods kingdome) and which may run along in its own channels together with the other work, even as the arteries, which are conduits of the vitall spirits, concurre together in one body with the veins thereof, which contain the masse of blood. I suppose then that the Authours of both works, their endeavours, means and manner of proceedings, ought to be not onely conjoint, but also in some cases dependant each upon other; yet so, that there be no confusion and commixture of the chief aims, of the principles of the fundamentall proceedings, by which each work is to be perfected. For each work having its own aim, its own principles and wayes distinctly to be used, in and for its self, must needs have also its own Authours and Actours distinguished, which neverthelesse must not onely correspond together and do things with mutuall knowledge, but also assist and help one another with advice and addresse [Page 11] in matters of moment, that when either hopes and likelihoods appear both may know each others advantages; or when difficulties either way are incident, preventions may be both wayes used, lest from the circumstances of the one some inconveniences might reflect upon the other. Therefore the undertakers of both works, before they enter in agitation, ought to preconceive their plots, and make an agreement together concerning the manner of their relative proceedings, chiefly in those cases wherein it may be conjectured that jealousies, taken up by others from matters which happily will fall out on either side, may cause a difficulty in both works. For if either the instrument of a civill league should agitate too much with Divines (or with States-men) the work of Ecclesiasticall reconcilement, or the undertaker of the spirituall work should shew himself too forward in matters of State, both might incurre the suspicion of not dealing sincerely; because the Clergie might be jealous that something might be intended to their prejudice, if matters of Religion should be too farre meddled into by States-men; and the States-men might suspect the spirituall Agent, that his chief and reall aim was not a true composition of differences in Religion, but rather some pretext subtilly made use of to cover some other worldly intention, which would marre all, and make both them and their Divines shie and fearfull to meddle in the one or in the other businesse. Now to avoid this and many other inconveniences which might be reckoned up, each must agitate his own work, and yet not without the fore-knowledge and [Page 12] preconsultation with the other; which sufficeth to frame a fit concurrence at incident occasions of speciall moment, which being openly countenanced by authority will make a deep impression upon mens affections. And to this effect also the most observable circumstances of times, places, and persons must be preconceived, and a course laid how to make use of the same as well joyntly as severally.
III. Of the considerable circumstances of the spirituall work, to discern what may be done in it at this time.
THe possibilitie of all effects ariseth from the fitnesse of means to be used towards the same: The fitnesse of means consisteth in the properties of circumstances wherewith they are clothed. These circumstances are chiefly time, place, and persons: Therefore to see the possibility of this spirituall work, these circumstances are to be considered. The seasonablenesse of this time to agitate in these matters ariseth two wayes; partly from the extreme dangers and distractions of the Churches and of the minds of men, partly from the preparations made already towards the accomplishment of the work in the spirits of those that can best help to bring it to passe. The first circumstance of this time maketh this businesse to be a matter of absolute necessity; the second sheweth the possibility thereof. The distractions and dangers of Protestants are almost infinite, they cannot be reckoned up: for what Church is it that is not divided from its neighbour & subdivided in it self? where is true brotherly love without [Page 13] respect of persons and partiality? where is a true care for godlinesse and religiousnesse considered in it self, without siding to this or that faction? what is become of the Communion of Saints tending to uphold the duties of charity and mutuall edification? Is not all this gone and lost? and is not all manner of bitternesse in disputes, raylings, and reproches, and all kind of disorder, indiffidences, factions and plots undertaken one against another come in stead thereof? Hence it is that the peace of the Churches being disturbed with violent affections and uncharitable practices, there is not onely amongst Divines a breach in communion about spirituall matters, but also that mutuall amity and fidelity which is requisite in States-men, for the concourse of Councels in common affairs of a publick nature, is decayed and broken all to pieces. Thus they are become a prey unto their adversaries. And although they can perceive that their strength is almost broken, yet they cannot joyn in counsel for their mutuall preservation, but whilest the Austrians are before, which devour Protestants with open mouth, and false brethren behind, which undermine their counsels, their heads are brought very low, their state is overthrown, their Church is darkened, their land is burnt up, and the people thereof is as the fewel to the fire; yet for all that, scarce any Protestant Divine or States-man spareth his brother, but he snatcheth on the right hand and is still hungry, and eateth on the left hand and is not yet satisfied: every man eateth the flesh of his own arm, or strengtheneth his adversaries with the overthrow of his brethren; Manasseh [Page 14] is against Ephraim, and Ephraim against Manasseh, and they both are against Judah, and what the end of this will be God alone doth know. Neither is there any that seemeth hitherto to have taken this matter so seriously to heart as the importance thereof doth require: for although these thoughts of Reconcilement are now become of absolute necessity, yet many do not apprehend them to be of such a nature. Neverthelesse to me sure it is, that if the desire to preserve both Church and State be at this time necessary to a conscionable and honest mind, and if this desire cannot be attained without a confederation and conjunction of divided spirits, nor this conjunction either be procured or faithfully maintained except the ground thereof be laid in the hearts of Clergy-men; then it followeth, that both to facilitate and to confirm the civill confederation, this work of Ecclesiasticall Reconcilement is not onely seasonable, but of absolute necessity to be undertaken; and although there were none other circumstance but this to move an honest heart to think upon this matter, this alone ought to suffice. But besides this there is another circumstance of seasonablenesse arising from the preparatives made already in the minds of men towards the effect of reconciliation; for it is most true, that all mens thoughts in all Churches and States are already stirred up and wrought upon in some measure to this effect, insomuch that there is scarce any but he hath some impression concerning the effect of this Negotiation. True it is that some fear it, some hope for it, some doubt what to think of it, and some laugh at it; all these howsoever [Page 15] well or ill affected, are already prepared in some sort unto the further agitation of the businesse, for whatsoever the disposition of their mind be, it is no great matter for this time present, because it sufficeth to make the work seasonable, that there be some kind of reall impressions and thoughts reflecting upon it. If their impressions and thoughts be good, it is so much the better; if they be indifferent, yet because they are thoughts of such a work, the mind is disposed towards the effect thereof, which will not be found unseasonable unto them; if they be rather evil then good, that is, if they either despise it as a matter too meanly undertaken by one of no appearance, or despair of it as a matter of too great difficultie, yet it is not unseasonable to deal with them in it, although it were for none other cause then to rectifie their judgements in these conceptions, which concern both the manner of proceeding, which is thought to be disproportionate unto such an end, and the matter which is thought to be of so great weight that it cannot be heaved; if at last they be wholly evil, that is, if they fear either the effect of peace it self, or my person and negotiation in it, then it is most of all not seasonable onely, but even necessary also to deal with them, that their needlesse fears may be corrected and better impressions wrought upon them, lest they be moved through jealousies for sinister and private ends to hinder these proceedings, either by neglect of duties requisite, or by crosse courses secretly or openly taken in hand. Thus seeing mens spirits are wakened up, and a reall expectation is raised in their minds of some thing which may [Page 16] be done in this work, it is seasonable to entertain the same by such a continuance of agitation in this matter which may rectifie the evil, prevent the worst, and strengthen the good affections. And thus much of the seasonablenesse of the time. The consideration of the place is of no small moment in the production of all things, because it is a matrix wherein the seed of every thing is conceived, which most commonly according to its fit or unfit disposition either marreth or maketh the shape of that which is brought forth. Therefore if this place, I mean Hamburgh and Lubeck, be rightly considered, it will be found in two respects most fit for the agitation of this work: First, in respect of the situation, that these cities are in the middest of all Protestant States, and most convenient to entertain correspondence with all others of both sides, not onely because they are as a centre amongst the rest, but chiefly because they have perpetuall occasions of conveyance to all quarters, so that at one time information may be given to all parties of every occurrence that may fall out. Secondly, in respect that these are free cities, not onely free for all persons to resort unto safely from all quarters, without all jealousies and outward respects prejudiciall unto the work, but also fitted with certain Divines of speciall use, by whose means (if they be once gained to the cause) all the rest of Germany may without all difficultie be wrought upon. Lastly, the persons considerable & fit to be made use of both here & elswhere, are all such Divines as follow one John Arnd, formerly generall Superintendent at Luneburgh, who hath laboured with good effect [Page 17] to draw the minds of Lutheran Divines from disputes, unto the thoughts of a godly life. These men are all zealous for peace, and spare not to bear witnesse against the unconscionable and partiall dealings of many of their own Clergy. And besides these, other known prudent and moderate men who are in eminent places of authority can be made use of, amongst which the Lord Chancellour of Denmark Frise, and the Lord Chancellour of Holstein Ravenelow, and my Lord Rosencrants, and others as well here in Hamburg and Lubeck and elsewhere, can be set a work towards their own Clergie to take off the edge of their spirits in many things; with most of whom acquaintance is either made already, or may be made by fit addresse hereafter.
IV. Of the particular intentions and endeavours which I ought to undertake to advance the effect of these Negotiations.
VVHen I begin to think of my self, and of the endeavours which I have already undertaken, and which I ought and may further undertake, two things represent themselves unto me: First, what the inward purposes and resolutions of my mind ought to be towards the work. Secondly, what outward undertakings must follow thereupon to gain the effect intended. As concerning the resolutions and purposes of my mind, they were settled before I came out of Sweden in these particulars: First, that I should never leave the thoughts of this work so long as I live. Secondly, that I should intend it for it self, and keep it free from being subordinate [Page 18] to particular politick ends. Thirdly, that I should follow none other wayes in prosecuting of it, then such as are most answerable to the Gospel of Christ, and may be made use of without all occasion of dispute, strife and scandall. To these and to some other resolutions subordinate to these, I am bound by a solemn vow, which vow cannot be retracted nor altered. Therefore if I purpose to keep my promise conscionably, I am bound to dedicate my self wholly unto the effect of the work, with a purpose not onely to entertain my self speculatively with this object of meditation, but rather to endeavour effectually the work it self, at least so long as I can by any lawfull means possibly subsist to proceed in it. I suppose then I have here a task for my whole life, and therefore will make no haste to rid my self of it, nor ever think of being weary, or of taking any other thing in hand, which is not either collaterally helpfull or subordinate unto it. For when I enter seriously within my self to consider what course of life I must from henceforth follow, that I may be able to perform the vows and promises which I have made unto Almighty God, I find that I must resolve before all things to be no more mine own man in any thing, but a servant to the work and to such as will help to further it; whereupon this consequence followeth, that as I must resigne and give up my self unto the work, so I must resolve to be at full libertie and free from all other occasions, obligations and relations which may divide and distract my thoughts from it.
Having thus settled the main businesse which doth [Page 19] concern my conscience, when I reflect afterward upon particulars, I find, that to concurre effectually with the work of a civill Confederation, I must propose unto my self this distinct scope, namely, to labour to dispose the spirits of the Clergie of both sides, but chiefly of the Lutherans, to have good and moderate thoughts of their neighbours and friends the Reformed Churches. For indeed, though both sides be in some things faulty, yet the chief fault lieth in the spirits of some Lutheran Divines, who either through ignorant zeal or forwardly ends disturb the peace of Protestants. And the way which they take to do it is none other but a pretext of maintaining truth against Calvinists (under which name all Reformed Churches are meant) who are said to be guilty of most damnable heresies. Therefore to moderate this untoward affection this pretext must needs be taken away: And to do it, the chief Lutheran Divines must be made really sensible that the Reformed Churches are not guilty of heresie, but are in very deed true Evangelicall Christians and sound Professours of the Gospel; which thing although it be no difficult matter in it self to be made good, yet it will prove a task of no easie performance to make Lutherans so farre obliged to take notice of this truth, that they shall not be able any more to decline the acknowledgement thereof. Now to gain this purpose, some treaty must needs be intended with the Lutheran Clergie, and it must be a peaceable treaty void of all occasion of jealousie and offence; but how this treaty may be drawn on, by what means and manner of proceedings it must [Page 20] be prosecuted, How the preparations thereof may be negotiated, How the difficulties which are or will be incident to these proceedings may be overcome, are things now to be thought upon, before the work it self be further undertaken.
Concerning the way how to draw on insensibly these treaties.
I Have hitherto professed my self like a publick Solicitor of peaceable counsels betwixt both parties, to see what good inclinations either were or might be wrought upon the spirits of Clergy men in this age, towards their mutuall edification in duties belonging to the Communion of Saints. How much my solicitation hath stirred them up to these thoughts, and how farre they are prepared to admit or not to admit of peaceable propositions, it is not fit for me to declare; I hope hereafter the effect it self shall speak. But seeing I am resolved still to continue and to proceed to win by little and little and draw on the Lutheran Clergy towards friendly and peaceable affections, I conceive that it cannot be otherwise brought to passe then by such proceedings as hitherto I have used. Whereof the first step hath been alwayes, a free, unpartiall, and unblameable conversation with the chief Divines to make acquaintance with them. When acquaintance is made, the next step is, to come by degrees insensibly to insinuate matters of mutuall edification, in making them sensible of such duties of Christianity which are most necessary at this time to be set upon by men of conscience and charitie: By this means [Page 21] the inclinations and dispositions of their minds will either, if they be good, break forth and discover themselves, or if they be raw and untoward, will be in some part prepared towards further thoughts of this nature. This being done, a man may draw somewhat near the subject of peace and mutuall reconcilement, in making them think of the great inconveniences of schismes and divisions amongst Protestants, and of the great good which might redound to all Christians, if the true causes and originall motives of such differences might really be taken out of the way, as well by settling mens judgments in the truth of Christian Religion which are wholly undoubted, as by bringing their will to affect the main duties, wherein the publick and Ecclesiasticall profession thereof consisteth: Of which duties the first ground doth seem to be this, That all men, and chiefly Divines, are bound in conscience to intend truly and professe openly a desire and willingnesse to be at peace with peaceable neighbours; and, That they ought to account peaceable neighbours such men as not onely study to be void of offense towards others, but also desire to entertain love and friendship with them. These principles being proposed and wrought upon the minds of some of their Leaders, it might be tryed whether or no they could be brought to declare and promise that they will concurre in thoughts and treaties, by which the grounds of former, and the cases of future scandals and contentions might be taken away from amongst Protestants. If then they should not be averse from such a motion, they might be brought by degrees [Page 22] forward; First, To entertain private thoughts by themselves concerning the possibilitie of advancing such treaties: Secondly, To communicate such thoughts to others, which shall be found desirous to conferre without prejudice about this matter with them: Thirdly, To heare the proposals of others, and declare how farre they agree or disagree with the same, that means may be thought upon, by which difficulties and incident causes of disagreement at the treatie may either be prevented or taken out of the way. If any three or foure leading-men of the Lutheran side can be brought thus farre, (whereunto it is likely that all reasonable and conscionable Divines will easily be brought) there is much wonne in the cause. For the schisme is upheld by none but by a few, who indeed decline all occasions of orderly treaties, but yet dare not openly professe any unwillingnesse towards the same. When therefore a willingnesse is thus stirred up in some, and the aversenesse of others is prevented so that it cannot openly break forth, if then it be found expedient to prosecute the work in a more publick way, the consent of Princes will be requisite, to have a preparatory meeting in some place, onely of some chief and well disposed persons on both sides; wherein the generall grounds of an agreement might be layd, and a resolution taken how to proceed by degrees afterwards to a more full conclusion, and how to ratifie the agreement in all particulars of moment, with consent and counsel of such as may pretend some interest in the businesse. But because we are not yet come so farre as to draw the chief Divines of these [Page 23] quarters to affect a treatie, and to consent to a meeting of this nature, therefore it is now to no purpose to speak of that which might be done at it, but I will come to mine own private task, to shew by what means other preparatives of such a treatie may be negotiated openly and more irresistibly, and how the pretext by which Lutheran Divines use to keep up strife and alienate the affections of men, otherwise harmlesse and simple, might be taken out of our way.
Concerning the more effectuall means and manner of proceedings towards the preparatives of a more publick treatie.
I Will suppose here either that the foresaid insensible way of working upon the Lutheran spirits will take none effect at all, except it be immediately backt with chief authoritie, or else although it may take some effect, yet that it is not a sufficient preparation for this present exigencie of affairs, because it is too slow, longsome, and imperceptible: Therefore the question may be thus made, What? cannot the work be prosecuted otherwise? Cannot a friendly treatie be drawn on without all these preparatives? Is it not possible that either the differences may be fully composed, or else that unreasonable pretext of strife, whereby the Lutherans accuse the reformed Churches of heresie, be fully taken away? To answer this question, I say Yea: The work can be more effectually prosecuted both wayes, that is to say, that not onely the preparatives of a friendly treatie to compose the differences with more effectuall [Page 24] endeavours then these are can be brought to passe; but also that the rayling accusation and stumbling block of heresie, imputed unto the Reformed Churches, may invincibly be taken out of the way. And to make both these assertions to appear, I will briefly lay down the wayes whereby they may be brought to passe.
Concerning the more effectuall preparatives of a peaceable treaty, the way to bring the same irresistibly to passe, must needs have two degrees, whereof the first must be grounded upon some former treaties in Germany and Sweden. And the second may come from a new rise, which now may be taken from the circumstances of this season. The proceedings which are to be grounded upon former negotiations, do presuppose and prerequire some small acquaintance with some of the chief Lutheran Divines: because the first ground and rise of all Theologicall and spirituall proceedings which will be effectuall must be love, because nothing but charitie doth edifie. And to beget love, there must be an impartiall and familiar way of conversation undertaken to gain private acquaintance, by which the occasion of humane jealousies may be prevented, which are incident amongst all men that without former acquaintance treat of important affairs one with another. Let us then suppose that this acquaintance is made, and such a familiarity begotten as is requisite to make a beginning of the work which I should go about. Here then the proceeding to bring on the treaty must be thus, First, a draught of my scope must be imparted to him with whom I am to [Page 25] deal, to desire him to think upon it, and let me know his opinion concerning it, whether or no there be any thing amisse in it, and if it may fitly be imparted to others that are capable of such thoughts. This being done, if the scope be not disallowed, it must also be imparted unto some of the Magistrates of the place, that States-men also may be made acquainted with it; and if circumstances require (either to further mainly the businesse, or to prevent incident lets) a petition unto the Councel of State may go along with it, or soon after follow it, requiring two things: First, That the consideration thereof in generall terms may be recommended unto the Clergie: Secondly, That one or two may be nominated to whom the particular agitation of the businesse may be referred. When such a Reference is made, then the private treaties are begun, which must be prosecuted in writing by degrees and slowly; and that for many reasons, amongst which I will onely name two: First, That time may be gained to work good impressions in the hearts of honest men that have been mis-informed against us: Secondly, That addresse may be made at all occasions towards one or two of the chief Senatours, to give them notice of all the passages of the treatie, and know some part of their mind concerning it. If then this treatie with one or two Divines cometh to such ripenesse, that they will desire to acquaint their colleagues in a collegiall way, either to gain their publick consent, or to shift handsomely the consequence of the businesse from themselves to the multitude, then the rest of the Clergie must be informed [Page 26] of the true circumstances of all matters, either severally every one in particular, or else collegially at their meetings. To which effect some particular writings (whereof the copies must alwayes be given to some of the Senatours) must be ordained. Now the matters whereof a treaty in this kind is to be prosecuted must be such which are already consented unto, and advised upon by others, whereof authenticall documents must be produced: and the end for which these matters are to be treated upon must be none other then to gain their assent and further advice thereunto. If then no resolution fall at the collegiall meeting, but occasion is taken to delay and shift off the businesse for some pretence or other, they must not be urged with importunity, but left unto their own leasure. And in the mean time, either a course may be taken to deal afresh in the same way with others, or else if none be more to be dealt withall, then the Acts may be communicated unto every one that is desirous to see the same; and chiefly insinuated to men of note, as well such as are zealots for the Lutheran cause, as to such as are conscionably and honestly affected towards peace and unitie: and towards these some further means either in private or in publick may be used, that they may give occasion unto their Clergie to break off silence, and declare their resolutions towards peaceable endeavours. And if either of these means take or take not, at last the Acts may be sent to some chief Universities of both sides, and submitted unto their judgements. After all which, both the Acts and the judgements thereof may be published in print, with a Preface [Page 27] to remonstrate unto the rulers of Christian States, what the true causes and remedies of schismes are, and how by amiable and conscionable treaties amongst sober and godly Divines all inconvenients of strifes and endlesse disputes might be taken out of the way, with an exhortation and entreaty towards them, to choose out and authorize fit men to go with consent and liking of their brethren about such a work, for the generall good of Christendome and particular of Protestant Churches. If then any Prince or State be stirred up to take this resolution, and will give occasion to others to enter with some of his Clergy upon these thoughts, the matter may be further prepared by certain degrees of publick meetings whereof it is not yet time to speak. And this is the first way taken from the ground of former treaties.
The second way of proceeding in this businesse may take the rise from the circumstances of this present time, and then it will have a relation unto the publick dangers of Protestant Churches and States, and to the necessity of a brotherly league and confederation betwixt the same against their common enemies. Here then, all such as have reall intention to frame such a League to support the Protestant cause, and to restore the house Palatine in Germany, I suppose will easily be perswaded to further the spirituall part of this League, that is to say, to care for the soul of their conjunction as well as for the bodily part thereof. Here then there should be a purpose of negotiating for a league with the German Princes and Lutheran States, and the Ambassadour [Page 28] that is to labour in it should have one with him authorized and instructed by eminent authority to treat with the Lutheran Clergy about the work of Ecclesiasticall Reconcilement, who might have some instructions to some such effects as these may be; First, to do nothing without foreknowledge and expresse consent of the Ambassadour sent to make the league: Secondly, to treat with none obligatorily, but with such Divines as shall expressely be named to that effect by that Prince or State with whom the Ambassadour should be in treaty for the other conjunction: Thirdly, to treat of matters onely preparatorily by way of consultation, with a reference to some other future treaties which in due time might be taken in hand: Fourthly, to treat onely of means and wayes belonging to the scope of religious agreement in matters of difference, which have bred disputes and publick scandalls; to which effect he should be authorized to testifie a willingnesse in the Church from whence he cometh, to advance unity amongst all Christians, and chiefly to try by what means in due time a more strict and near Ecclesiasticall agreement might be brought to passe amongst Protestants: Fifthly, to avoid and decline all particular occasions of dispute and debatement about matters controversall: Sixthly, to make such proposall of particular means and wayes of agreement as will be then found expedient to be mentioned by those from whom he cometh, and will probably be entertained by those to whom he is sent. Such like instructions being given to one that is acquainted with the persons, humours, and controversies of Lutheran Divines, [Page 29] and by some experience can foresee, prevent, and answer their scruples, jealousies, doubts, shifts, and difficulties, no doubt a publick treaty might very easily be brought to passe to great good purpose about the work of Reconciliation. For if the minds of one or two Divines about every Prince should in this manner be drawn and prepared really to affect, or at least not to disaffect, the purpose of a further treaty at some friendly meeting, the way of coming together might without great difficulty be so contrived that by little and little all matters might be composed and settled in unitie without all occasion of strife and dispute. And the chief motive why a Theologicall treaty in this kind ought to be intended and urged as a thing most necessary amongst Protestants, may be alledged by the Ambassadour of the Civill League to be this, That seeing in a faithfull confederation and brotherly league for mutuall defence betwixt two parties for each others lives, liberties, and rights, there ought not to be any known cause of doubt concerning the sinceritie of mutuall love and upright intentions betwixt the confederates left untaken away, lest the reall effect thereof be disappointed: and seeing it is notoriously known that one of the greatest causes by which mutuall love and sincere intentions can be broken off, hath been existent and is not yet truly taken away from the spirits of Lutheran Divines, who have esteemed hitherto all Reformed Protestants no better then damnable hereticks, therefore to take away this cause of disjunction and of breach in true love, it will be necessary to permit chief Divines of [Page 30] both sides to treat in a friendly manner, that they may receive satisfaction one from another in matters of doubt, and that they may take away the causes of mistakes and future breaches, and confirm their love one towards another. And to this effect it might also be intimated, that, whiles such intentions of brotherly reconcilement are in agitation, it would be fit a course should be taken to forbid railing accusations and odious imputations from the pulpit on both sides, in hope that the grounds thereof will shortly be taken away to the full content of every one.
Hitherto the preparatives of a publick treaty have been spoken of, but in case no such amiable treaties can be produced, then remaineth the last attempt which may be intended, that the pretext of schisme whereby many many damnable errours are laid to the charge of the Reformed Churches can be taken away, and the Lutheran Divines made to take notice that all Reformed Protestants are wronged by such imputations. To do this, as formerly, so now acquaintance must be made with the ring-leaders of that side, which chiefly uphold the division; and when the matters of duty belonging to mutuall edification are without prejudice proposed, a question must be made concerning the causes which hinder the work of Reconcilement, to know in particular what they are, what may be thought a sufficient and requisite means to take thē out of the way. To which question a short and friendly answer from him with whom the treaty is begun must be procured in writing, wherein as well the Catalogue of those things which are laid to the charge of the Reformed [Page 31] Churches, as also the description of that which ought to be done to cause these imputations cease, should be set down. This answer may be procured either immediately by him that prosecuteth the work of Ecclesiasticall Reconcilement, or else by the mediation or intervention of others who will be able and willing to procure it. For it may be gotten either in a publick or in a private way, as well by some Lutheran as Reformed men of note; and perhaps it will not be amisse that the Ambassadour for the League should move the Princes, who may be brought into the Confederation, to command their Divines to set down in short terms without all partiality and rayling affection the true exceptions which they make against the publick Confession of the Reformed Churches, that a course might be thought upon how to give them satisfaction in all matters that are colourably proposed to maintain their division. Now when these exceptions are specified by three or foure of the chief Leaders of that party, the whole Theologicall difficulty of the businesse will appear; which being reduced to a few heads, a full resolution thereof might authentically be produced from all quarters where the Reformed Religion hath a form and being in the State, that all doubts from whence the imputations of grievous errours do arise may be satisfactorily cleared. And in the mean time while this is a doing, the Lutheran Divines might be put to a peculiar task; namely, to resolve certain Cases of Conscience, which may direct their thoughts towards better subjects then hitherto many of them have been used to think upon. [Page 32] By which means their understandings will happily get occasion to cool their spirits, somewhat too hot about needlesse disputes, when they shall be led fairly without prejudice to the consideration of some few infallible principles, from which the determination of truths fundamentall, and matters necessary to be known and practiced unto salvation, may be deducted without great difficultie, and consequently all schismaticall differences composed. Then afterward, when the declarations of the Reformed Churches tending to clear themselves from damnable errours and heresie are brought unto perfection, they must be offered unto the same Lutheran Divines that did give up their exceptions against the said Churches, with a demand that if any thing necessary for salvation be yet doubtfull, or not sufficiently explained in these declarations, that they would be pleased to make it known, that a further exposition of their mind may be procured in things still doubtfull. If then any further doubts be alledged, and new exceptions made against any positions contained in the foresaid declarations, two things may be done; First, the positions may be further explained to give them satisfaction unto rational doubts for clearing of the truth: Secondly, the matter it self whereof the doubt is made may be confidered, whether or no it be of that importance that men must needs agree about it; and in case they cannot agree, whether or no they ought for such a difference of opinion to break off all respect of Christian communion and brotherly affections one towards another. Here then the businesse of fundamentall [Page 33] and not fundamentall truths will come in agitation, which will be the onely means to resolve finally all matters of strife. And therefore whiles some are a work to clear the Reformed Churches from such imputation whereof they are injuriously charged, some others must take the task of thinking upon truths and duties which are unto salvation fundamentall or not fundamentall. And thus the Lutheran pretext of schisme, whereby damnable heresie is laid to the charge of Reformed Protestants, may be fully and invincibly taken out of the way, if means be not wanting to uphold an Agent to stirre in these matters, and if no other difficulties seeming to be insuperable be left in the way, of which now we are to speak in the last place of all.
Concerning the difficulties incident unto this work, how they may be overcome.
THe difficulties which may befall to these proceedings are so many, and sometimes so great, that it is neither well possible to relate them all in particular, nor good wisdome to set them forth in all their worst circumstances: Therefore I will contract them to a few heads, and shew the fundamentall wayes by which they may be overcome. The heads of all difficulties may be reduced to three kinds: for some have relation to the person that is to go about the work, some relate those with whom he is to deal, and some regard the matter and manner of the work it self which is to be prosecuted. The difficulties which fall out in regard of him that is to go about the work are these, First, seeing the work seemeth [Page 34] to be a new businesse as taken in hand by a way not formerly traced; therefore he that undertaketh it must expect to be differently spoken and thought of amongst men: Then also seeing the work in it self is both exceeding great and difficult, it followeth, that if a man purposed to do good in it, he must needs dedicate himself wholly to it, and leave the care of all other things for it, which is no small task: Thirdly, he ought to see a possibility of the effect, or else he must despair and never undertake it. Now to see a possibility of this effect, he must have a sight of some sufficiency of means to reach it: and that sufficiency must either be in himself or in others. Now what if he dare not find in himself any such sufficiency? for who is so presumptuous as to say more then the Apostle durst of himself, And who is sufficient for these things? But if no man dare think of himself that he is sufficiently fitted to go about a work of so great consequence, what willingnesse can he have to undertake it? If no willingnesse to undertake it, what inward calling can he have to go about it? If no calling to go about it, how is it warrantable for him to follow it, and to leave all other callings for it? This I confesse is a hard knot, but yet it is made much harder when other circumstances come to it, as thus, What if he find as little sufficiency in others towards this effect as in himself? what if he find least willingnesse in most of them? Nay, what if he find in those that are esteemed most sufficient very little apparent and flow concurrence to help in it? This is yet harder, but if above all this according to all humane appearance he cannot but [Page 35] rationally conjecture that he must lose his labour and be esteemed a fool for his pains; what if he findeth after some triall of the work when he profiteth little, that he is like to be deserted of such as were ready formerly to help him? what if he must needs (as being indifferent and free from siding with any party) make himself to all parties an object of their jealousies, and of strange surmises to most men, and consequently become liable to obloquies, censures, injuries, hatred, and malice, &c. without having any friend to stand up for him? and above all this, what if he is like to have no outward means to subsist by any more or favourable Patrones to bear him out in his innocent and harmlesse endeavours? what, I say, if all these things should concurre together, as now in this case they seem in some sort to grow unto this height, and in all humane appearance will fall hereafter more heavily upon these proceedings? Chiefly, if the Agent thereof continueth thus to walk as it were in a cloud, and to follow his own indifferent and undependent wayes, to prosecure these intentions further to a full period; I say again, what if all these difficulties come at once upon him, what must he do? should he not give over? what warrant hath he to proceed or hope to conquer these difficulties? Here I confesse that when I confider my present estate, I have scarce nothing to support my spirit but a clear testimony of my conscience, which beareth witnesse unto me that I am come to this work neither through presumption of any sufficiency in my self, as if I could effect such a work, nor for any singularity and new-fangled fancies, nor for any worldly [Page 36] ends, private respects or hopes towards men, but merely by a simple honest meaning to make once a triall what good might be done by this way of unpartiall solicitation for councels of Peace, in this businesse which is every way so lawfull in it self, so laudable before God, and so requisite in these times for the advancement of the Gospel. Neither did I want a sufficient, expresse, lawfull and particular calling to undertake that which at first I did undertake; neither do I yet want a calling and warrant to go about that which now I aim at, but I find rather that my calling, being at first lawfull, hath since continually increased upon me till now it is come to this height, that although I find my self invironed with many straits, and by reason of the generality of my way like to be deserted of every body, yet I cannot possibly without wounding extremely my conscience, in breaking a most solemn vow made with due preparation religiously unto Almighty God, go back from this intention. Thus then it is with me, I am inwardly without fear, and though outwardly I see no help nor likelihood of great assistance from men, but rather on all sides difficulties & want of all comfort, yet I cannot be without hope of a good issue, so that I may really say in this case (without comparison neverthelesse to him that said it once before me) O Lord, thou hast deceived me, & I am deceived: Jerem. 20. 7, 8, 9. thou art stronger then I, and thou hast prevailed: I am in derision daily, every one mocketh me. For since I spake, I cryed out of wrong, and proclaimed desolation. Therefore the word of the Lord was made a reproch unto me, and I am in derision dayly. Then I said, I will not make [Page 37] mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. For I heard the rayling of many, and fear on every side. For thus indeed it is with me; I can perceive nothing in the spirits of most men, but railings, discontents, clamours and fears. To remedy these evils in a spirituall way within the compasse of mine own calling amongst Ecclesiasticall persons, I am insensibly drawn on so farre, and so deeply engaged in this work, that I cannot now go backward any more. But whatsoever may become of me or befall unto me, I am once for all resolved to undergo it. Therefore I find an easie remedy to all these difficulties, which is this, That seeing I am called lawfully to this negotiation, and that I trust not to my self, but unto God who is able to do with me above all that I can think or hope; therefore I am resolved to live no more in this work unto my self, but unto him that hath set me upon it, and whom I onely respect in it. And if I can but keep and follow this resolution, I know that for trusting to him and labouring to do good to all, as yet never man was, so I shall never be ashamed. The difficulties incident in regard of those with whom the work must be prosecuted arise from their multitude, and from their different and strange dispositions: First then, it is a difficult thing to deal both with Churches and Statesmen in one and the same work, and yet more difficult to deal with many of both sorts in so many Churches and States as this businesse may concern. I answer, True, it is difficult to do this, yet not impossible; [Page 38] for by diligence, by constancie, by good addresse and unpartiall dealing with choice and leading men of every sort and in every Church, this difficulty may be overcome: For it is not convenient that all should be promiscuously dealt withall and in particular, but two or three in every Church being pickt out will be sufficient at first, till matters grow ripe, and then to compendiate the work, occasions of publick meetings may be taken hold of, to acquaint the multitude with generalities fit for their knowledge; from which afterward references must be obtained to some few again, that in weighty matters necessary particulars may be distinctly scanned, which in a great multitude cannot be done at all, or not without great confusion. The second difficulty is, That many men will have many minds, many particular opinions many different aims and prejudices, so that it will hardly be possible to fit any one course or purpose, any one counsel that will please them all; and therefore it will be either labour lost, or else an occasion of more strife and division, to put them all upon one subject of meditation. To this I answer, That it is true; if they should all at once be put upon the businesse without due preparation, these effects would needs follow, but now they are dealt withall severally and in some good order. Also fit preparations are to be used towards every one, for if nothing be offensively objected, indiscreetly prescribed & urged upon any of them, but onely occasion given to every one by way of fit insinuations of undeniable principles to do his duty, and in discharging his conscience to give some good counsel [Page 39] towards the scope of peace answerably and proportionally unto the foreconceived principles, then there can no such inconvenience arise; but rather from many different opinions, when all are tending to one scope, and rising from the same generall grounds, the common course unto which all do agree, or the safest way which will displease none may be gathered and afterward proposed to be ratified by common consent. The third difficulty is, that seeing not onely the Lutheran and Reformed Churches differ one from another, but also in each of those again are found many subdivisions and factions, which are almost at as great ods one with another about their private differences as all of them are about the generall matters, it is a great doubt if it be possible either to bring men that cannot agree amongst themselves to agree with others, or to bring them before they are agreed amongst themselves to resolve upon a common course to deal with others for any agreement. For this difficulty there is no other remedy but that every side must be dealt withall apart and without partiality, and such propositions must be made, which retrench no further upon their private debates, then to insinuate and to involve some infallible grounds, whereby the true causes as well of those particular differences as of all other controversies may be taken out of the way. For the same propertie and nature of strife being in the particular which is in the generall division of mens minds, it is manifest that whatsoever is fit to remedy the one, will do good also unto the other. The fourth objection is, But still every party will [Page 40] look to his own private interest and sWay all advises to his own ends, for every one will be loth to lose any grounds by these treaties: from whence it will come to passe that while the treatie standeth in generalities, all will be liable to jealousies, diffidencies and suspicions; and when particulars come to be scanned, the controversies will be renewed as hot as ever, and more inconvenients arise perhaps then before. To remedie this evil a positive way of proceeding, (that is, such a way by which every one shall declare positively his own meaning and not meddle with the meanings of others) must be agreed upon and so fitted to the work, that by it the negotiatours may be able to prevent all particular disputes, and clear intricate and doubtfull matters, by the means of generall and undoubted axiomes of truth, which may be laid and admitted before ever the severall treaties come to be scanned. Then also a particular rule and limitation of the treaty, as well in respect of the extent thereof, as in respect of the outward manner of going about it, could be set down, so that none should be able to except against it. By which means the causes of jealousies in the generall, and the danger of hot strife in the particular treaties might be taken out of the way. Lastly, if all parties be brought to think upon fundamentall truths and duties, that is to say, to shew not so much what is in this or that point truth and errour, as to shew from the generall undoubted ground what is a truth necessary to be known by every body unto salvation, and what is a damnable errour, then there will be none occasion either of jealousies in the generall treaties, [Page 41] or of strife in the particular positions, because it will be granted before-hand that no truth or errour should give occasion of division and earnestnesse in debate, but such as are within the compasse of matters necessary to be known unto salvation.
Other difficulties might be alledged in this kind, but it is not expedient to insist too much upon such matters: therefore I will come to the last sort of lets which do arise from the work it self in respect of the matter and manner of proceeding in it. If we look unto the matter it is very weighty and of marvellous great consequence, for it doth concern the estate of religion, the truth of God, and the souls of men, for the directions of their understandings and settling of their wills in matters of conscience, whereof every man is bound to have a speciall care: therefore it is naturall to all men not to endure any sudden reformation or change therein, because tacitly he is thereby reproved and convicted as if hitherto he had not been in the right way of salvation, which is a great trouble unto the spirits of men that are zealous for means of eternall life, and a matter that cannot be digested by any but such as have no true sense of religion. From hence then it followeth, that it will be a matter of extreme difficultie to meddle in this businesse, because it toucheth the very apple of a mans spiritual eie, wherein the least disturbance of the world is not onely perceptible but also intolerable; because it doth endanger him to lose his whole sight, that is to say, to lose all sense & certaintie of religion, and all care of conscience if he be once unsettled and troubled in the profession of that [Page 42] which he hath hitherto maintained. To remedy this inconvenience and all the dangerous consequences following thereupon, prevention must be used towards the understandings and wills of men that are weak, and make them sensible of the true scope which is intended, and of the means to be used in this work. The scope then to be really intended and whereof others are to be made sensible must not be to condemn, to stagger, or to overthrow any; but rather directly to strengthen, to confirm, and to build up all the truths known and once received, that by the increase of light in theoreticall and practicall truths which are of chief moment the false zeal and giddinesse of mens minds about private opinions about doubtfull and disputable matters (which commonly are of no great consequence unto salvation, but rather proceed from curiosity and self-conceited imaginations) may fall of themselves unto the ground; which will fall out when once invincibly truths will sway the consciences and wills of men to look more after matters of present edification in the knowledge and duties of godlinesse and mutuall love, then after high and sublime mysteries, whereby men are not onely involved into a labyrinth of doubts and scruples which breed improfitable Questions, but also withdrawn in their understandings from the onely true, comfortable, and laudable object of meditation.
Thus then if the real purpose of the work be to lead the minds of men unto such objects of knowledge, whereby infallibly comforts may arise unto their souls, and if means fit to effect this be made use of, it [Page 43] is evident that all the difficulties and fears of other things will be swallowed up and drowned in the life of godly affections, which will enlighten and settle the soul in the way of peace and righteousnesse towards God and man. By which means without all occasions of dispute, without all danger of apparent change, and without all occasions of outward condemnations and fear of inward troubles perplexities to the conscience, men will be enabled and addicted to judge themselves, and so by little & little to rectifie their own wayes from all circumstances of scandall, and from evil inclinations, which through disorderly affections and untoward actions have bred all these divisions. Now the means by which this purpose may be brought to passe, as well towards the understandings as towards the wills of conscionable men, whether they be learned or unlearned Statesmen or Divines of this or that side, are no wayes difficult, but easie to be set a work, if the matter it self, and the spirituall way of proceeding therein, necessary to work upon the spirits of men, be not either stopped for want of correspondencie and a few constant Agents, or outwardly discountenanced by Authoritie in respect of worldly jealousies, or deserted for want of necessary support and maintenance towards the work, and towards an Agent or two to subsist in going about it. For it can easily be demonstrated how all manner of difficulties arising from the matter and subject of the work, whether they concern the understanding or the wils and affections of men, may be either prevented or taken away in due time by spirituall means and proceedings answerable [Page 44] to the main grounds of Christianity and conscience, of which now we cannot speak at large. The last and greatest difficulty will be found in the manner of treating and ratifying that which may be concluded and agreed upon. Here then two things are wholly necessary: First, The way of giving satisfaction to mens consciences must be found out and made use of: Secondly, The respect which is due unto publick authority must not be neglected. These things are wholly necessary, but how to apply them fitly to the circumstances of the work, is a matter of no small difficulty; because in the first, the method of School-Divinity on the one side, and the spirit of private interpretation on the other side, hath spoiled the wayes of true knowledge. And in the second, publick authority may be in certain matters and cases regarded otherwise then it ought to be, so that the work every way will be marred if the true midst of all these extremes be not observed. For both high and low, learned and unlearned may be all at once offended, if the demonstrative rules both of truth and righteousnesse be not so exactly applyed unto the proceedings of the work, that every one may find therein his own due, and receive satisfaction. Now to do this, before ever the treatie be set upon, the spirits of men must be tryed afarre off and discovered in these things: First, What principles and wayes of knowledge they have taken up: Secondly, How farre they are prepossessed, settled and exercised therein: Thirdly, How flexible their nature and large their capacitie is to apprehend things more universall: Fourthly, How farre they regard [Page 45] or regard not the authoritie of Superiours in matters of Religion. When these things are discovered, the manner of dealing with them according to their own principles, the measure of their capacitie, and the respect which they carry unto publick authoritie must be thought upon and made use of, to fit their minds and affections unto the scope of these treaties, that first their minds by insensible degrees of unfallible truths, no wayes repugnant to their received principles (though somewhat perhaps different from the same) may be perfected, and advanced to a way of knowledge more universall and consequently more peaceable then that is wherein they have been formerly excercised, and secondly, that their affections from the grounds of necessary respects due to such as are in place of lawfull authoritie may conscionably be raised up to yield willingly obedience unto such constitutions as may fall out to be requisite about the work. When these preparatives are wrought upon their understandings and wills, it will easily appear what manner of treaties must be undertaken to satisfie the minds of men in respect of doubts concerning faith, and how for matters of practice the respect of publick authoritie, and in what things it may easily be made use of towards them. For it is manifest by the experience of all ages, that many things (though never so lawfull and rationall) cannot be caried by mere authority, chiefly among men that think themselves not unable to judge, and obliged to know the grounds of such things as do retrench upon Religion, and seem to bind their conscience. Therefore a great deal of circumspection [Page 46] and tendernesse must be used both wayes, I mean as well to prevent the troubling of mens consciences that are conscionable, as to expose authoritie to be censured in mens secret thoughts. For if either the consciences of men be troubled, for want of sufficient light, in that which they are bound by reason of authoritie to give way unto; or else if the respect which is due unto authoritie, in such things which it ought to advance and prosecute, decay in the hearts of men; because weak consciences receive no satisfaction in matters whereat they stagger as proceeding from mere authoritie, then the foundation both of State and Religion are shaken. For the foundation of Religion in the souls of men is nothing else but the respect which men have unto their consciences under Christs ordinances: and the foundation of State in the hearts of men is nothing else but the respect which inferiours bear unto their superiours unto a lawfull government. And to avoid the shaking of either of these respects, in managing of weighty businesses all diligence and prudence must be used in every particular degree and action of their proceedings, that every one may have sufficient light and satisfaction concerning the nature and properties of the same. So then, to proceed in matters of truth to reconcile the understandings of men, it is apparent that neither School-Divinity nor the private spirit of any particular man will satisfie all men, and give sufficient light to know the way of truth, because as scholasticall methods are onely fit for scholars of that kind, and not for men of other reading and capacity, so also the spirit of one interpreter of Scriptures [Page 47] can be no rule to another, who hath as much right to rely upon his own conception as the former doth upon his: therefore a more universall way then either of these to declare truths and clear doubts must be made use of, against which no man shall be able to make any exception. And to this effect, (I mean lest any exception be made against it) before the way be made use of and applyed unto the work, it must be proposed, examined, allowed, and received by all those that are to treat or to be treated withall in this subject, that no body may have occasion, for want of light fitted to his capacity, to stagger at the proceedings, or fear and doubt at the truth of such determinations as may be settled to reconcile mens judgements in points of religion. Now of this way whereby intellectuall doubts may be cleared I am not at this time to speak at large, because my purpose is onely now to intimate in generall terms that no difficulties can be incident unto the work, which may not be overcome by a convenient remedy, if it please God to suffer us to proceed. Seeing then a complete way of advancing spirituall knowledge can be intended without danger arising from School-divinity, and private spirituall interpretations, care must also be taken on the other side not to neglect the respect which is due unto authority in all these proceedings, and yet not to make any such use of it as may endanger it to be censured by any. It is not my purpose to speak of the power of superiours in this work, and of the things belonging unto their charge; I will not presume to meddle with such high matters, but I mind onely those respects which [Page 48] ought to be caried to all Superiours wheresoever this work may be agitated, and which must be conserved in the minds of all them with whom it is to be agitated, to the end that publick authority, which is the chief instrument of all universall affairs, and the image of Gods power eminently apparent in this world, may not be without use in such things for which it hath been communicated unto mankind. I conceive then that all authority and superiority is appointed by God, and that by it all affairs should be directed unto the publick good of a Communaltie: Superiours then are directours of all affairs that concern a society or a publick State: They are like eyes which addresse not onely the whole body of a man unto the way wherein he doth walk, but also his members every one each to his severall object for the well-being of the whole: from hence then it must be inferred, that as the eye ought to see all things and discern the same, so nothing may be concealed from the knowledge of Superiours in this businesse, that when they are informed thereof, either permission or commission may be had from them to proceed in it as occasion shall require. Now as a man hath two eyes in his outward body, a right one and a left one; so he hath two directing faculties in his soul, to rule his life outwardly towards men, and inwardly towards God, which are Reason and Conscience: Conscience is the right eye of a mans soul, and Reason is the left. To these two are answerable two sorts of directours in publick affairs which concern the society of men: For seeing men are joyned both by spirituall and worldly [Page 49] bonds of society for the well-being both of their souls and bodies, God hath appointed eyes and directours over them in both these Common-wealths to serve the publick good thereof: The civil Magistrate doth serve the Common-wealth by the eye of Reason, and the directours of Ecclesiasticall affairs by the eye of Conscience. Therfore in all outward, publick and visible circumstances of this work, the same respect must be had and deferred by those that agitate in it unto the Rulers of the civill State, which wise men in their outward bodily actions use to yield unto their own naturall senses and reason: And in like manner as a religious man doth reflect upon his conscience in all the circumstances of his spirituall performances, even so in this businesse the Leaders of Ecclesiasticall affairs must be regarded in all spirituall means whereby it is to be advanced. These then are Rules by which the respects due unto Superiours in this work may be observed; each Superiour must have his due in a joint and severall respect. For as reason and conscience, as the right and left eye of a man, concurre together in the apprehension and consideration of matters, because all that which is reasonable is answerable to conscience, and again all that which is conscionable cannot be but reasonable; even so the civill and Ecclesiasticall Directours must both at once concurre and be regarded in the work, yet every one must be taken notice of according to his own sphere, in his own way, according to his own principles, objects and ends for which this matter should be intended. Thus then this difficulty also may be overcome, and by it also the impediments [Page 50] of the work: for if the Directours of the businesse be once truely gained, it is likely that their wisdome and authoritie will cary all clear before them. And the means to gain them is chiefly a care to bear them all due respect: For it is hopefully to be supposed that God will move them to take so laudable a work to heart, if things be duly prepared to their hands, and none of them that is able to give assistance in it be neglected.