A summary discourse concerning the work of peace ecclesiasticall, how it may concurre with the aim of a civill confederation amongst Protestants: presented to the consideration of my Lord Ambassadour Sr. Thomas Rovv, &c. at Hamburg in the yeare MDCXXXIX. By Mr. John Dury, a faithfull and indefatigable solicitour of the gospel of peace amongst Protestants: now put to the presse for the information of such as are able to countenance, and willing to help forward the negotiation of some issue. Dury, John, 1596-1680. 1641 Approx. 94 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2013-12 (EEBO-TCP Phase 2). A81931 Wing D2889 Thomason E167_13 ESTC R4299 99872646 99872646 156999

To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication Creative Commons 0 1.0 Universal. This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.

Early English books online. (EEBO-TCP ; phase 2, no. A81931) Transcribed from: (Early English Books Online ; image set 156999) Images scanned from microfilm: (Thomason Tracts ; 29:E167[13]) A summary discourse concerning the work of peace ecclesiasticall, how it may concurre with the aim of a civill confederation amongst Protestants: presented to the consideration of my Lord Ambassadour Sr. Thomas Rovv, &c. at Hamburg in the yeare MDCXXXIX. By Mr. John Dury, a faithfull and indefatigable solicitour of the gospel of peace amongst Protestants: now put to the presse for the information of such as are able to countenance, and willing to help forward the negotiation of some issue. Dury, John, 1596-1680. [6], 50 p. Printed by Roger Daniel, Printer to the Universitie, Cambridge : Ann. Dom. 1641. Reproduction of the original in the British Library.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng Roe, Thomas, -- Sir, 1581?-1644. Protestantism -- Early works to 1800. Great Britain -- Politics and government -- 1625-1649 -- Early works to 1800. Great Britain -- Church history -- 17th century -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2012-07 Assigned for keying and markup 2012-07 Keyed and coded from ProQuest page images 2012-09 Sampled and proofread 2012-09 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

A SUMMARY DISCOURSE concerning the work of PEACE ECCLESIASTICALL, How it may concurre with the aim of a civill confederation amongſt PROTESTANTS: Preſented to the conſideration of my Lord Ambaſſadour Sr. THOMAS ROVV, &c. at HAMBƲRG, in the yeare M DC XXXIX. By Mr. JOHN DURY, A faithfull and indefatigable Solicitour of the Goſpel of Peace amongſt Proteſtants: Now put to the Preſſe for the information of ſuch as are able to countenance, and willing to help forward the Negotiation to ſome iſſue.

CAMBRIDGE: Printed by Roger Daniel, Printer to the Univerſitie, Ann. Dom. 1641.

JOHN 3. 20, 21.

Every one that doth evil hateth the light, neither cometh to the light, leſt his deeds ſhould be reproved.

But he that doth truth cometh to the light, that his deeds may be made manifeſt that they are wrought in God.

To the Right Honourable Sr. THOMAS ROW, Knight, Chancellour of the moſt Honourable Order of the Garter, and Ambaſſadour extraordinary for his Majeſtie, unto the King of Denmark, and Princes of Germanie, &c. Right Honourable;

IT is eaſie to diſcourſe of a good buſineſſe, but betwixt doing and ſaying there is a great deal of difference. And although I labour to be rather effectuall then talkative, nevertheleſſe ſometimes diſcourſes are requiſite to ſatisfie ſuch as muſt heare and judge of the work. What ſatisfaction this may give, I know not; but I can conjecture that few will be pleaſed with it, except thoſe which really love the work for it ſelf. And although I did not intend to be half ſo large when I firſt ſet pen to paper, as now I find my ſelf to have been, yet I am not ſatisfied in mine own work, becauſe I ſee that whiles I ſtudy to avoid prolixity I do not deſcend unto ſuch particulars as Judicious States-men will perhaps look after in theſe endeavours concerning the outward wayes of proceeding, and as learned Divines will reflect upon concerning the inward manner of reconciling mens judgements, & working peaceable diſpoſitions upon their affections. But my Apologie is, that particulars depend upon circumſtances, and that the varietie of circumſtances is almoſt infinite: Therefore not ſo much to be diſcourſed of, as to be obſerved in the action, and made uſe of towards the effect. Neither is it fit to lay open in a diſcourſe communicable to every one the particularities which pertain to the undertaking, and muſt go along with the execution. It ſufficieth in this caſe to make the neceſſitie and poſsibility of things intended to appear, which I hope is done, if not ſo fully as could have been, yet in ſome ſatisfactory meaſure towards ſuch as can conceive and make uſe of generall rules applyable to caſes, which every one acquainted with the nature of publick affairs eaſily can imagine and repreſent unto himſelf. Now the chief end for which I have put my ſelf upon this diſcourſe is, that I ſhould at this occaſion ſumme up mine own thoughts to diſcover the ſame unto your Lordſhip, and to let others ſee my way, who perhaps will concurre to further it in time and place convenient. For ſeeing the work is in it ſelf moſt neceſſary, and for the Proteſtant cauſe moſt profitable, and neither impoſsible nor ſo difficult as moſt men that have not tried the ford, as I have done, imagine it to be; therefore I would not have any to deſpair of it, nor give me occaſion to complain of this age, that after ſo many years unblamable ſolicitation, I have found ſmall reality of aſsiſtance in a publick work of ſo great neceſsity. The jealouſies and fears of the times, I know, occaſionate this: But as for me, I have once for all by oath unto Almighty God renounced all by-reſpects in this buſineſſe; and no man ſhall ever be ſo jealous over me for outward circumſtances, as I ſhall be inwardly over my ſelf, leſt the ſimplicity of my mind in theſe purpoſes be tainted with worldly hopes or fears; againſt which as the traytours of good counſel, I have guarded my ſpirit in working it into a temper, wherein I may ſeriouſly take pleaſure with the Apoſtle in all adverſities, and rejoyce in croſſes and in2. Cor. 12. 10. ſtraights, that when I ſhall be (as I foreſee I may be) deſerted, neglected, deſpiſed and laughed at, for embracing (as it were alone) ſo vaſt a buſineſſe, I may then endure it patiently, and without murmuring at my eaſe rely upon Gods providence in it, in reſpect I know that he is able to ſhew his ſtrength in my weakneſſe. And if he will not comfort me with the wiſhed for ſucceſſe, yet I ſhall not faint in well-doing, becauſe theſe generall grounds and rules to walk by are able to ſupport me (if my heart be upright to the work) in all difficulties. Neither is it requiſite for me to ſet forth and commend this matter, nor will I uſe perſwaſive arguments to induce men to give aſsiſtance in it: for I deſire the help of none, but of ſuch as love the work for it ſelf, and who are able either of themſelves, or at leaſt from theſe generall diſcoveries, to ſatisfie their thoughts in the poſsibility of more particular undertakings. Few men are ſo judicious to conſider the conſequence, and ſo cordiall to aſsiſt the proſecuting of theſe endeavours, as your Lordſhip hath alwayes been. I ſpeak this in true ſimplicity of heart, as knowing, from the reall teſtimonies of your Patronage unto the work, the thing which I ſay. Therefore as your Honour was the firſt encourager and ſupporter of me at the beginning of this Negotiation in Pruſsia, ſo now at this almoſt full period thereof, after this triall of my conſtancy, ſincerity, and unblamableneſſe therein, I am perſwaded your favours will not be failing before it appear what preparatives may be wrought further in theſe Quarters, and in the Church of Denmark, where hitherto nothing hath been attempted. Who knoweth what opportunities time will produce hereafter? Periander, one of the renowned ſeven Sages of Greece, biddeth us, Expect the occaſion: & the 〈 in non-Latin alphabet 〉 . Libr. 43. reaſon of this precept may be taken from Dion, who ſaith, Quòd plura negotia opportunitate occaſionum quàm viribus rectè ſunt confecta. Thus then if I may but go on without noiſe in mine own private ſlow pace, I ſhall reſt contented: for I know that this ſeed muſt not onely be ſown in the hearts of men at its own times, but alſo lie there a ſeaſon and rot before it will ſpring up and fructifie. The Prophet Iſaiah in a caſe of this nature ſaith, He that believeth Eſay. 28. 16. ſhall not make haſte: Now I do believe; therefore I am reſolved not to make haſte. Onely two things I could wiſh for; Firſt, that all outward helps be not withdrawn from my ſubſiſtence; Secondly, that the favourable acceſſe which I have had unto ſome eminent Divines of Great Brittain, which are not unwilling to take ſome ſpirituall tasks in hand concerning this ſubject may be ſtil confirmed. If theſe wiſhes cannot be obtained, I confeſſe the caſe will be ſo much the more difficult, but yet no worſe then either is preconceived or hath been experimented. For in both theſe I have been at as low an ebbe when I firſt did begin this Negotiation as I am likely ever to be. And now ſeeing I have ſerved out my apprenticeſhip, I hope I ſhall not prove leſſe induſtrious & happy at the latter end in continuing my trade, then at firſt I was in learning how to begin the ſame. It is ſome advantage in framing a reſolution to have experience of extremities wherein Gods providence hath been ſeen. I can deſire no more to be at reſt in reſpect of future contingents, and in reſpect of preſent matters, I thank God for contentedneſſe. I will make no further preliminary diſcourſes; for I fear me theſe have been too long. Therefore I intend now to come to my proper ſubject, which at this time is,

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 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 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 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. 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 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; 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 endeavours then theſe are can be brought to paſſe; but alſo that the rayling accuſation and ſtumbling block of hereſie, imputed unto the Reformed Churches, may invincibly be taken out of the way. And to make both theſe aſſertions to appear, I will briefly lay down the wayes whereby they may be brought to paſſe.

Concerning the more effectuall preparatives of a peaceable treaty, the way to bring the ſame irreſiſtibly to paſſe, muſt needs have two degrees, whereof the firſt muſt be grounded upon ſome former treaties in Germany and Sweden. And the ſecond may come from a new riſe, which now may be taken from the circumſtances of this ſeaſon. The proceedings which are to be grounded upon former negotiations, do preſuppoſe and prerequire ſome ſmall acquaintance with ſome of the chief Lutheran Divines: becauſe the firſt ground and riſe of all Theologicall and ſpirituall proceedings which will be effectuall muſt be love, becauſe nothing but charitie doth edifie. And to beget love, there muſt be an impartiall and familiar way of converſation undertaken to gain private acquaintance, by which the occaſion of humane jealouſies may be prevented, which are incident amongſt all men that without former acquaintance treat of important affairs one with another. Let us then ſuppoſe that this acquaintance is made, and ſuch a familiarity begotten as is requiſite to make a beginning of the work which I ſhould go about. Here then the proceeding to bring on the treaty muſt be thus, Firſt, a draught of my ſcope muſt be imparted to him with whom I am to deal, to deſire him to think upon it, and let me know his opinion concerning it, whether or no there be any thing amiſſe in it, and if it may fitly be imparted to others that are capable of ſuch thoughts. This being done, if the ſcope be not diſallowed, it muſt alſo be imparted unto ſome of the Magiſtrates of the place, that States-men alſo may be made acquainted with it; and if circumſtances require (either to further mainly the buſineſſe, or to prevent incident lets) a petition unto the Councel of State may go along with it, or ſoon after follow it, requiring two things: Firſt, That the conſideration thereof in generall terms may be recommended unto the Clergie: Secondly, That one or two may be nominated to whom the particular agitation of the buſineſſe may be referred. When ſuch a Reference is made, then the private treaties are begun, which muſt be proſecuted in writing by degrees and ſlowly; and that for many reaſons, amongſt which I will 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 of the true circumſtances of all matters, either ſeverally every one in particular, or elſe collegially at their meetings. To which effect ſome particular writings (whereof the copies muſt alwayes be given to ſome of the Senatours) muſt be ordained. Now the matters whereof a treaty in this kind is to be proſecuted muſt be ſuch which are already conſented unto, and adviſed upon by others, whereof authenticall documents muſt be produced: and the end for which theſe matters are to be treated upon muſt be none other then to gain their aſſent and further advice thereunto. If then no reſolution fall at the collegiall meeting, but occaſion is taken to delay and ſhift off the buſineſſe for ſome pretence or other, they muſt not be urged with importunity, but left unto their own leaſure. And in the mean time, either a courſe may be taken to deal afreſh in the ſame way with others, or elſe if none be more to be dealt withall, then the Acts may be communicated unto every one that is deſirous to ſee the ſame; and chiefly inſinuated to men of note, as well ſuch as are zealots for the Lutheran cauſe, as to ſuch as are conſcionably and honeſtly affected towards peace and unitie: and towards theſe ſome further means either in private or in publick may be uſed, that they may give occaſion unto their Clergie to break off ſilence, and declare their reſolutions towards peaceable endeavours. And if either of theſe means take or take not, at laſt the Acts may be ſent to ſome chief Univerſities of both ſides, and ſubmitted unto their judgements. After all which, both the Acts and the judgements thereof may be publiſhed in print, with a Preface to remonſtrate unto the rulers of Chriſtian States, what the true cauſes and remedies of ſchiſmes are, and how by amiable and conſcionable treaties amongſt ſober and godly Divines all inconvenients of ſtrifes and endleſſe diſputes might be taken out of the way, with an exhortation and entreaty towards them, to chooſe out and authorize fit men to go with conſent and liking of their brethren about ſuch a work, for the generall good of Chriſtendome and particular of Proteſtant Churches. If then any Prince or State be ſtirred up to take this reſolution, and will give occaſion to others to enter with ſome of his Clergy upon theſe thoughts, the matter may be further prepared by certain degrees of publick meetings whereof it is not yet time to ſpeak. And this is the firſt way taken from the ground of former treaties.

The ſecond way of proceeding in this buſineſſe may take the riſe from the circumſtances of this preſent time, and then it will have a relation unto the publick dangers of Proteſtant Churches and States, and to the neceſsity of a brotherly league and confederation betwixt the ſame againſt their common enemies. Here then, all ſuch as have reall intention to frame ſuch a League to ſupport the Proteſtant cauſe, and to reſtore the houſe Palatine in Germany, I ſuppoſe will eaſily be perſwaded to further the ſpirituall part of this League, that is to ſay, to care for the ſoul of their conjunction as well as for the bodily part thereof. Here then there ſhould be a purpoſe of negotiating for a league with the German Princes and Lutheran States, and the Ambaſſadour that is to labour in it ſhould have one with him authorized and inſtructed by eminent authority to treat with the Lutheran Clergy about the work of Eccleſiaſticall Reconcilement, who might have ſome inſtructions to ſome ſuch effects as theſe may be; Firſt, to do nothing without foreknowledge and expreſſe conſent of the Ambaſſadour ſent to make the league: Secondly, to treat with none obligatorily, but with ſuch Divines as ſhall expreſſely be named to that effect by that Prince or State with whom the Ambaſſadour ſhould be in treaty for the other conjunction: Thirdly, to treat of matters 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, and by ſome experience can foreſee, prevent, and anſwer their ſcruples, jealouſies, doubts, ſhifts, and difficulties, no doubt a publick treaty might very eaſily be brought to paſſe to great good purpoſe about the work of Reconciliation. For if the minds of one or two Divines about every Prince ſhould in this manner be drawn and prepared really to affect, or at leaſt not to diſaffect, the purpoſe of a further treaty at ſome friendly meeting, the way of coming together might without great difficulty be ſo contrived that by little and little all matters might be compoſed and ſettled in unitie without all occaſion of ſtrife and diſpute. And the chief motive why a Theologicall treaty in this kind ought to be intended and urged as a thing moſt neceſſary amongſt Proteſtants, may be alledged by the Ambaſſadour of the Civill League to be this, That ſeeing in a faithfull confederation and brotherly league for mutuall defence betwixt two parties for each others lives, liberties, and rights, there ought not to be any known cauſe of doubt concerning the ſinceritie of mutuall love and upright intentions betwixt the confederates left untaken away, leſt the reall effect thereof be diſappointed: and ſeeing it is notoriouſly known that one of the greateſt cauſes by which mutuall love and ſincere intentions can be broken off, hath been exiſtent and is not yet truly taken away from the ſpirits of Lutheran Divines, who have eſteemed hitherto all Reformed Proteſtants no better then damnable hereticks, therefore to take away this cauſe of disjunction and of breach in true love, it will be neceſſary to permit chief Divines of both ſides to treat in a friendly manner, that they may receive ſatisfaction one from another in matters of doubt, and that they may take away the cauſes of miſtakes and future breaches, and confirm their love one towards another. And to this effect it might alſo be intimated, that, whiles ſuch intentions of brotherly reconcilement are in agitation, it would be fit a courſe ſhould be taken to forbid railing accuſations and odious imputations from the pulpit on both ſides, in hope that the grounds thereof will ſhortly be taken away to the full content of every one.

Hitherto the preparatives of a publick treaty have been ſpoken of, but in caſe no ſuch amiable treaties can be produced, then remaineth the laſt attempt which may be intended, that the pretext of ſchiſme whereby many many damnable errours are laid to the charge of the Reformed Churches can be taken away, and the Lutheran Divines made to take notice that all Reformed Proteſtants are wronged by ſuch imputations. To do this, as formerly, ſo now acquaintance muſt be made with the ring-leaders of that ſide, which chiefly uphold the diviſion; and when the matters of duty belonging to mutuall edification are without prejudice propoſed, a queſtion muſt be made concerning the cauſes which hinder the work of Reconcilement, to know in particular what they are, what may be thought a ſufficient and requiſite means to take thē out of the way. To which queſtion a ſhort and friendly anſwer from him with whom the treaty is begun muſt be procured in writing, wherein as well the Catalogue of thoſe things which are laid to the charge of the Reformed Churches, as alſo the deſcription of that which ought to be done to cauſe theſe imputations ceaſe, ſhould be ſet down. This anſwer may be procured either immediately by him that proſecuteth the work of Eccleſiaſticall Reconcilement, or elſe by the mediation or intervention of others who will be able and willing to procure it. For it may be gotten either in a publick or in a private way, as well by ſome Lutheran as Reformed men of note; and perhaps it will not be amiſſe that the Ambaſſadour for the League ſhould move the Princes, who may be brought into the Confederation, to command their Divines to ſet down in ſhort terms without all partiality and rayling affection the true exceptions which they make againſt the publick Confeſſion of the Reformed Churches, that a courſe might be thought upon how to give them ſatisfaction in all matters that are colourably propoſed to maintain their diviſion. Now when theſe exceptions are ſpecified by three or foure of the chief Leaders of that party, the whole Theologicall difficulty of the buſineſſe will appear; which being reduced to a few heads, a full reſolution thereof might authentically be produced from all quarters where the Reformed Religion hath a form and being in the State, that all doubts from whence the imputations of grievous errours do ariſe may be ſatisfactorily cleared. And in the mean time while this is a doing, the Lutheran Divines might be put to a peculiar task; namely, to reſolve certain Caſes of Conſcience, which may direct their thoughts towards better ſubjects then hitherto many of them have been uſed to think upon. By which means their underſtandings will happily get occaſion to cool their ſpirits, ſomewhat too hot about needleſſe diſputes, when they ſhall be led fairly without prejudice to the conſideration of ſome few infallible principles, from which the determination of truths fundamentall, and matters neceſſary to be known and practiced unto ſalvation, may be deducted without great difficultie, and conſequently all ſchiſmaticall differences compoſed. Then afterward, when the declarations of the Reformed Churches tending to clear themſelves from damnable errours and hereſie are brought unto perfection, they muſt be offered unto the ſame Lutheran Divines that did give up their exceptions againſt the ſaid Churches, with a demand that if any thing neceſſary for ſalvation be yet doubtfull, or not ſufficiently explained in theſe declarations, that they would be pleaſed to make it known, that a further expoſition of their mind may be procured in things ſtill doubtfull. If then any further doubts be alledged, and new exceptions made againſt any poſitions contained in the foreſaid declarations, two things may be done; Firſt, the poſitions may be further explained to give them ſatisfaction unto rational doubts for clearing of the truth: Secondly, the matter it ſelf whereof the doubt is made may be confidered, whether or no it be of that importance that men muſt needs agree about it; and in caſe they cannot agree, whether or no they ought for ſuch a difference of opinion to break off all reſpect of Chriſtian communion and brotherly affections one towards another. Here then the buſineſſe of fundamentall and not fundamentall truths will come in agitation, which will be the 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 to be a new buſineſſe as taken in hand by a way not formerly traced; therefore he that undertaketh it muſt expect to be differently ſpoken and thought of amongſt men: Then alſo ſeeing the work in it ſelf is both exceeding great and difficult, it followeth, that if a man purpoſed to do good in it, he muſt needs dedicate himſelf wholly to it, and leave the care of all other things for it, which is no ſmall task: Thirdly, he ought to ſee a poſſibility of the effect, or elſe he muſt deſpair and never undertake it. Now to ſee a poſſibility of this effect, he muſt have a ſight of ſome ſufficiency of means to reach it: and that ſufficiency muſt either be in himſelf or in others. Now what if he dare not find in himſelf any ſuch ſufficiency? for who is ſo preſumptuous as to ſay more then the Apoſtle durſt of himſelf, And who is ſufficient for theſe things? But if no man dare think of himſelf that he is ſufficiently fitted to go about a work of ſo great conſequence, what willingneſſe can he have to undertake it? If no willingneſſe to undertake it, what inward calling can he have to go about it? If no calling to go about it, how is it warrantable for him to follow it, and to leave all other callings for it? This I confeſſe is a hard knot, but yet it is made much harder when other circumſtances come to it, as thus, What if he find as little ſufficiency in others towards this effect as in himſelf? what if he find leaſt willingneſſe in moſt of them? Nay, what if he find in thoſe that are eſteemed moſt ſufficient very little apparent and flow concurrence to help in it? This is yet harder, but if above all this according to all humane appearance he cannot but rationally conjecture that he muſt loſe his labour and be eſteemed a fool for his pains; what if he findeth after ſome triall of the work when he profiteth little, that he is like to be deſerted of ſuch as were ready formerly to help him? what if he muſt needs (as being indifferent and free from ſiding with any party) make himſelf to all parties an object of their jealouſies, and of ſtrange ſurmiſes to moſt men, and conſequently become liable to obloquies, cenſures, injuries, hatred, and malice, &c. without having any friend to ſtand up for him? and above all this, what if he is like to have no outward means to ſubſiſt by any more or favourable Patrones to bear him out in his innocent and harmleſſe endeavours? what, I ſay, if all theſe things ſhould concurre together, as now in this caſe they ſeem in ſome ſort to grow unto this height, and in all humane appearance will fall hereafter more heavily upon theſe proceedings? Chiefly, if the Agent thereof continueth thus to walk as it were in a cloud, and to follow his own indifferent and undependent wayes, to proſecure theſe intentions further to a full period; I ſay again, what if all theſe difficulties come at once upon him, what muſt he do? ſhould he not give over? what warrant hath he to proceed or hope to conquer theſe difficulties? Here I confeſſe that when I confider my preſent eſtate, I have ſcarce nothing to ſupport my ſpirit but a clear teſtimony of my conſcience, which beareth witneſſe unto me that I am come to this work neither through preſumption of any ſufficiency in my ſelf, as if I could effect ſuch a work, nor for any ſingularity and new-fangled fancies, nor for any worldly ends, private reſpects or hopes towards men, but merely by a ſimple honeſt meaning to make once a triall what good might be done by this way of unpartiall ſolicitation for councels of Peace, in this buſineſſe which is every way ſo lawfull in it ſelf, ſo laudable before God, and ſo requiſite in theſe times for the advancement of the Goſpel. Neither did I want a ſufficient, expreſſe, lawfull and particular calling to undertake that which at firſt I did undertake; neither do I yet want a calling and warrant to go about that which now I aim at, but I find rather that my calling, being at firſt lawfull, hath ſince continually increaſed upon me till now it is come to this height, that although I find my ſelf invironed with many ſtraits, and by reaſon of the generality of my way like to be deſerted of every body, yet I cannot poſſibly without wounding extremely my conſcience, in breaking a moſt ſolemn vow made with due preparation religiouſly unto Almighty God, go back from this intention. Thus then it is with me, I am inwardly without fear, and though outwardly I ſee no help nor likelihood of great aſſiſtance from men, but rather on all ſides difficulties & want of all comfort, yet I cannot be without hope of a good iſſue, ſo that I may really ſay in this caſe (without compariſon nevertheleſſe to him that ſaid it once before me) O Lord, thou haſt deceived me, & I am deceived: Jerem. 20. 7, 8, 9. thou art ſtronger then I, and thou haſt prevailed: I am in deriſion daily, every one mocketh me. For ſince I ſpake, I cryed out of wrong, and proclaimed deſolation. Therefore the word of the Lord was made a reproch unto me, and I am in deriſion dayly. Then I ſaid, I will not make mention of him, nor ſpeak any more in his name. But his word was in mine heart as a burning fire ſhut up in my bones, and I was weary with forbearing, and I could not ſtay. For I heard the rayling of many, and fear on every ſide. For thus indeed it is with me; I can perceive nothing in the ſpirits of moſt men, but railings, diſcontents, clamours and fears. To remedy theſe evils in a ſpirituall way within the compaſſe of mine own calling amongſt Eccleſiaſticall perſons, I am inſenſibly drawn on ſo farre, and ſo deeply engaged in this work, that I cannot now go backward any more. But whatſoever may become of me or befall unto me, I am once for all reſolved to undergo it. Therefore I find an eaſie remedy to all theſe difficulties, which is this, That ſeeing I am called lawfully to this negotiation, and that I truſt not to my ſelf, but unto God who is able to do with me above all that I can think or hope; therefore I am reſolved to live no more in this work unto my ſelf, but unto him that hath ſet me upon it, and whom I 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; 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 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 look to his own private intereſt and ſWay all adviſes to his own ends, for every one will be loth to loſe any grounds by theſe treaties: from whence it will come to paſſe that while the treatie ſtandeth in generalities, all will be liable to jealouſies, diffidencies and ſuſpicions; and when particulars come to be ſcanned, the controverſies will be renewed as hot as ever, and more inconvenients ariſe perhaps then before. To remedie this evil a poſitive way of proceeding, (that is, ſuch a way by which every one ſhall declare poſitively his own meaning and not meddle with the meanings of others) muſt be agreed upon and ſo fitted to the work, that by it the negotiatours may be able to prevent all particular diſputes, and clear intricate and doubtfull matters, by the means of generall and undoubted axiomes of truth, which may be laid and admitted before ever the ſeverall treaties come to be ſcanned. Then alſo a particular rule and limitation of the treaty, as well in reſpect of the extent thereof, as in reſpect of the outward manner of going about it, could be ſet down, ſo that none ſhould be able to except againſt it. By which means the cauſes of jealouſies in the generall, and the danger of hot ſtrife in the particular treaties might be taken out of the way. Laſtly, if all parties be brought to think upon fundamentall truths and duties, that is to ſay, to ſhew not ſo much what is in this or that point truth and errour, as to ſhew from the generall undoubted ground what is a truth neceſſary to be known by every body unto ſalvation, and what is a damnable errour, then there will be none occaſion either of jealouſies in the generall treaties, or of ſtrife in the particular poſitions, becauſe it will be granted before-hand that no truth or errour ſhould give occaſion of diviſion and earneſtneſſe in debate, but ſuch as are within the compaſſe of matters neceſſary to be known unto ſalvation.

Other difficulties might be alledged in this kind, but it is not expedient to inſiſt too much upon ſuch matters: therefore I will come to the laſt ſort of lets which do ariſe from the work it ſelf in reſpect of the matter and manner of proceeding in it. If we look unto the matter it is very weighty and of marvellous great conſequence, for it doth concern the eſtate of religion, the truth of God, and the ſouls of men, for the directions of their underſtandings and ſettling of their wills in matters of conſcience, whereof every man is bound to have a ſpeciall care: therefore it is naturall to all men not to endure any ſudden reformation or change therein, becauſe tacitly he is thereby reproved and convicted as if hitherto he had not been in the right way of ſalvation, which is a great trouble unto the ſpirits of men that are zealous for means of eternall life, and a matter that cannot be digeſted by any but ſuch as have no true ſenſe of religion. From hence then it followeth, that it will be a matter of extreme difficultie to meddle in this buſineſſe, becauſe it toucheth the very apple of a mans ſpiritual eie, wherein the leaſt diſturbance of the world is not 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 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 is evident that all the difficulties and fears of other things will be ſwallowed up and drowned in the life of godly affections, which will enlighten and ſettle the ſoul in the way of peace and righteouſneſſe towards God and man. By which means without all occaſions of diſpute, without all danger of apparent change, and without all occaſions of outward condemnations and fear of inward troubles perplexities to the conſcience, men will be enabled and addicted to judge themſelves, and ſo by little & little to rectifie their own wayes from all circumſtances of ſcandall, and from evil inclinations, which through diſorderly affections and untoward actions have bred all theſe diviſions. Now the means by which this purpoſe may be brought to paſſe, as well towards the underſtandings as towards the wills of conſcionable men, whether they be learned or unlearned Statesmen or Divines of this or that ſide, are no wayes difficult, but eaſie to be ſet a work, if the matter it ſelf, and the ſpirituall way of proceeding therein, neceſſary to work upon the ſpirits of men, be not either ſtopped for want of correſpondencie and a few conſtant Agents, or outwardly diſcountenanced by Authoritie in reſpect of worldly jealouſies, or deſerted for want of neceſſary ſupport and maintenance towards the work, and towards an Agent or two to ſubſiſt in going about it. For it can eaſily be demonſtrated how all manner of difficulties ariſing from the matter and ſubject of the work, whether they concern the underſtanding or the wils and affections of men, may be either prevented or taken away in due time by ſpirituall means and proceedings anſwerable to the main grounds of Chriſtianity and conſcience, of which now we cannot ſpeak at large. The laſt and greateſt difficulty will be found in the manner of treating and ratifying that which may be concluded and agreed upon. Here then two things are wholly neceſſary: Firſt, The way of giving ſatisfaction to mens conſciences muſt be found out and made uſe of: Secondly, The reſpect which is due unto publick authority muſt not be neglected. Theſe things are wholly neceſſary, but how to apply them fitly to the circumſtances of the work, is a matter of no ſmall difficulty; becauſe in the firſt, the method of School-Divinity on the one ſide, and the ſpirit of private interpretation on the other ſide, hath ſpoiled the wayes of true knowledge. And in the ſecond, publick authority may be in certain matters and caſes regarded otherwiſe then it ought to be, ſo that the work every way will be marred if the true midſt of all theſe extremes be not obſerved. For both high and low, learned and unlearned may be all at once offended, if the demonſtrative rules both of truth and righteouſneſſe be not ſo exactly applyed unto the proceedings of the work, that every one may find therein his own due, and receive ſatisfaction. Now to do this, before ever the treatie be ſet upon, the ſpirits of men muſt be tryed afarre off and diſcovered in theſe things: Firſt, What principles and wayes of knowledge they have taken up: Secondly, How farre they are prepoſſeſſed, ſettled and exerciſed therein: Thirdly, How flexible their nature and large their capacitie is to apprehend things more univerſall: Fourthly, How farre they regard or regard not the authoritie of Superiours in matters of Religion. When theſe things are diſcovered, the manner of dealing with them according to their own principles, the meaſure of their capacitie, and the reſpect which they carry unto publick authoritie muſt be thought upon and made uſe of, to fit their minds and affections unto the ſcope of theſe treaties, that firſt their minds by inſenſible degrees of unfallible truths, no wayes repugnant to their received principles (though ſomewhat perhaps different from the ſame) may be perfected, and advanced to a way of knowledge more univerſall and conſequently more peaceable then that is wherein they have been formerly excerciſed, and ſecondly, that their affections from the grounds of neceſſary reſpects due to ſuch as are in place of lawfull authoritie may conſcionably be raiſed up to yield willingly obedience unto ſuch conſtitutions as may fall out to be requiſite about the work. When theſe preparatives are wrought upon their underſtandings and wills, it will eaſily appear what manner of treaties muſt be undertaken to ſatisfie the minds of men in reſpect of doubts concerning faith, and how for matters of practice the reſpect of publick authoritie, and in what things it may eaſily be made uſe of towards them. For it is manifeſt by the experience of all ages, that many things (though never ſo lawfull and rationall) cannot be caried by mere authority, chiefly among men that think themſelves not unable to judge, and obliged to know the grounds of ſuch things as do retrench upon Religion, and ſeem to bind their conſcience. Therefore a great deal of circumſpection and tenderneſſe muſt be uſed both wayes, I mean as well to prevent the troubling of mens conſciences that are conſcionable, as to expoſe authoritie to be cenſured in mens ſecret thoughts. For if either the conſciences of men be troubled, for want of ſufficient light, in that which they are bound by reaſon of authoritie to give way unto; or elſe if the reſpect which is due unto authoritie, in ſuch things which it ought to advance and proſecute, decay in the hearts of men; becauſe weak conſciences receive no ſatisfaction in matters whereat they ſtagger as proceeding from mere authoritie, then the foundation both of State and Religion are ſhaken. For the foundation of Religion in the ſouls of men is nothing elſe but the reſpect which men have unto their conſciences under Chriſts ordinances: and the foundation of State in the hearts of men is nothing elſe but the reſpect which inferiours bear unto their ſuperiours unto a lawfull government. And to avoid the ſhaking of either of theſe reſpects, in managing of weighty buſineſſes all diligence and prudence muſt be uſed in every particular degree and action of their proceedings, that every one may have ſufficient light and ſatisfaction concerning the nature and properties of the ſame. So then, to proceed in matters of truth to reconcile the underſtandings of men, it is apparent that neither School-Divinity nor the private ſpirit of any particular man will ſatisfie all men, and give ſufficient light to know the way of truth, becauſe as ſcholaſticall methods are 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 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 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 bonds of ſociety for the well-being both of their ſouls and bodies, God hath appointed eyes and directours over them in both theſe Common-wealths to ſerve the publick good thereof: The civil Magiſtrate doth ſerve the Common-wealth by the eye of Reaſon, and the directours of Eccleſiaſticall affairs by the eye of Conſcience. Therfore in all outward, publick and viſible circumſtances of this work, the ſame reſpect muſt be had and deferred by thoſe that agitate in it unto the Rulers of the civill State, which wiſe men in their outward bodily actions uſe to yield unto their own naturall ſenſes and reaſon: And in like manner as a religious man doth reflect upon his conſcience in all the circumſtances of his ſpirituall performances, even ſo in this buſineſſe the Leaders of Eccleſiaſticall affairs muſt be regarded in all ſpirituall means whereby it is to be advanced. Theſe then are Rules by which the reſpects due unto Superiours in this work may be obſerved; each Superiour muſt have his due in a joint and ſeverall reſpect. For as reaſon and conſcience, as the right and left eye of a man, concurre together in the apprehenſion and conſideration of matters, becauſe all that which is reaſonable is anſwerable to conſcience, and again all that which is conſcionable cannot be but reaſonable; even ſo the civill and Eccleſiaſticall Directours muſt both at once concurre and be regarded in the work, yet every one muſt be taken notice of according to his own ſphere, in his own way, according to his own principles, objects and ends for which this matter ſhould be intended. Thus then this difficulty alſo may be overcome, and by it alſo the impediments of the work: for if the Directours of the buſineſſe be once truely gained, it is likely that their wiſdome and authoritie will cary all clear before them. And the means to gain them is chiefly a care to bear them all due reſpect: For it is hopefully to be ſuppoſed that God will move them to take ſo laudable a work to heart, if things be duly prepared to their hands, and none of them that is able to give aſſiſtance in it be neglected.

FINIS.