conquer this passion and therefore none but such as are taught of him to deny themselves in all things can follow his footsteps in this that when he was reviled he reviled not again when he 1 Pet. 2. 23. suffered he threatned not but committeth himself to him that judgeth righteously nor can any promise themselves freedom from vindicative affections who have not learned of him to love their Enemies to blesse them that curse them to do good to Matth 5. 44 them that hate them and to pray for them that despitefully use them and persecute them this Lesson the Apostle had learned being reviled saith he we blesse being persecuted we suffer it and being defamed we intreat 1 Cor. 4. 12. 13. It is evident then that nothing can make a natural man effectually to lay down the resentments of privat injuries but a real change of his nature by the work of grace in conformity to Jesus Christ which only can incline us to be kind and tender hearted towards others forgiving them what they have done to us amisse even as God for Christs sake hath forgiven us Ephes 4. 32. So then all that can be done to cure this as to men incorrigible evil is to hold forth this frame of the spirit of Christ and his Commandement both in our obedience thereunto and in our word of exhortation to move the Conscience of others to follow it The third is the apprehension of Gods vengeance But if those that should thus bear witnes of the life of Christ are to set rather upon the motions of revenge themselves and Rom. 12. 19. incourage those that are bent that way than inclined to take them off what shall we say unto it shall we not acknowledg that it will be just with God that he should execute his vengeance upon those that delight in privat vengeance against others and that take his proper work out of his hands for the Lord hath said vengeance is mine and I will repay it Behold then all ye that kindle a fire of wrathful revenge and compasse your selves about with sparkes of vindicative plots and attempts walk in the light of your fire and in the sparkes that ye have kindled seeing by no perswasions you can be brought herein to deny your selves This shall ye have of mine hand saith the Lord ye shall lie down in sorrow Isaiah 50. 11. Hitherto of the single Remedies The complicated follow as proper to the work of Magistrates and Ministers And why And thus much concerning the single and distinct Remedies which every one in private for himself is to make use of now it remaineth to speak also something of the universal and complicated remedies which all of us with reference one to another should seeke to apply unto our distracted publick Condition to heale the distempers which occasion the same and although all are obliged to desire and endeavour in their places the advancement hereof towards the publick yet properly the procurement and the application thereof doth belong mainly to the Ministery to the Magistracy in their several places and that with a special Reference to each other in their publick Administrations towards the Communalty As then the complication of our distempers doth beget an universal disease both in Religious and Civil Affaires So the general Remedies which flow from the fundamental duties of Love of Righteousnes and of Peaceablenes ought in a way of concurrence to be applyed both to the Church and Common-wealth Now the Ministers of the Gospel are Messengers of Gods Love and the Governours of the State are Ministers of his Righteousnes unto all men and both these as well in respect of their particular imployments as in respect of the common Profession of Christianity are called by God both unto the enjoyment of peace for themselves 1 Cor. 7. 15. Colos 3. 15. and to the practice and procurement of it unto others Rom. 12. 18. and Matth. 5. 9. therefore as the love of God that is our obligation to love him is the ground of all humane peace So the peaceable cure of all publick distempers and the first overtures and addresses thereunto must needes result from the effects and properties of love as it is Christian that is common to all and ought principally to be reached out unto all by the peaceable hand the righteous carriage and orderly behaviour of those that are the Messengers of Divine Love And again as nothing is truly love which doth not tend to a real good of him who is the object thereof or is not intended as a real good towards the object by him who is the Author thereof So nothing can be counted or will ever be found a real good or is intended for such unto any which is neither applyed nor intended as from God And herein the Minister should be the first to apply the Remedy of love Now it belongeth to none more to intend or apply things as from God then to the Ministers of his Word whose Profession it is to be the Messengers of his love as being sent forth to invite all men to partake thereof if therefore these do any thing towards any without a reference unto God and without the affections of his love they are of all men living the most unworthy of their employment it is true that all who glory in the name of Christ to call him Lord are bound to walk by this same Rule of love towards every one even as Christ hath loved us but yet it is evident that the Ministers appointed to publish unto all men his name are obliged herein to go before all others and to make it their special work to teach and perswade others to follow this way as it becometh the Disciples of such a Master and if any doth not this professedly he hath abandoned the main work as well of his Christian as Ministerial Calling for it is clear that the end of the whole Commandement both in respect of the duties of the Law and of the Doctrine of the Gospel is love out of a pure heart and of a good Conscience and of Faith unfained Rom. 13. 10. and 1 Tim. 1. 5. and 1 John 3. 23. and that Ministers ought to raise their own and other mens thoughts and spirits in reference to the life of God in Christ to a comportment sutable unto this Duty and Doctrine above earthly interests and worldly concernments is a truth so evident that no Christian can make any doubt of it nor also of this that as no engagement is so near to us as this so none is to be preferred to it or ought to take us off from it From whence this conclusion is to be inferred That if any Minister of the Gospel doth at any time take upon him to be a judge of the Affaires of this world between Man and Man about which they are commonly in strife and therein doth take part with the one and opposeth the other as an Agent of the Affaires of this
stated Thirdly concerning the point of difference how to state the Question rightly which is to be debated I take it to be one of the chiefest rationall expedients that can be used to prevent the inconveniencie of an endlesse controversie nor is there any one thing that doth more intangle and increase the multiplicitie of needlesse Debates then the mistake of the point of difference either wilfully or ignorantly entertained By this means Satan doth inable and ingagemens spirits to make their contestations inextricable endlesse and irreconcileable for when the Question is not distinctly stated and men are entred as it were blindfold upon contradictions they will rather shift the point of debate twentie times then seem to be found in an error once and will rather shew a willingnesse to dissent in every thing then have any thing determined by their adversarie as a Truth against them And because in the ordinarie Debates we see that men labour to state the Question onely as they please which commonly is to the prejudice although it be clearly against the sense of their antagonist it is evident hereby that they are led by Satan to affect rather this that their adversary may be thought guilty of hainous errors and practises then to endevour this that his true meaning may be discussed and thereby some profitable truth and rule of practise held forth unto all and from these roots of bitternesse it is that almost all the books of Modern Controversies are stuffed throughout with clamors railings injuries and â—eproaches so that to lick up the vomitings of drunken men or to hearken to the hideous howlings of wilde beasts is not more loathsome or irksome to an ingenuous spirit then to be entertained with the filthy belchings and load brawls of men drunken and mad with passion whereby they fome out their own shame How it is to be stated Therefore to prevent the mistakes which lead men into such distempers the first occasion thereof is to be avoided which is an inclination to be partiall for our selves to get some advantage by framing of the Question But to avoid this snare the true knot and center of the difference ought to be proposed as a doubtfull Question and not as an accusation or a charge that is to say the thing to be debated is to be layed down in the name of both parties as they shall agree to understand it and not as any one of them would have it understood Therfore I do offer to walk by these Rules in this matter First let a Question be framed by him that will enter upon the Debate expressing that which he conceiveth to be the matter of doubt between him and his antagonist to be decided Secondly let the Question be opened and all the parts and terms thereof explained to shew in what sense every word is taken by him that offereth it unto the Debate Thirdly let that be shewed wherein he conceiveth there is an agreement between himself and the party with whom he is to debate Fourthly and lastly let the precise point of difference be distinctly declared as a doubt to be resolved And when this is done let the Question thus stated before any arguing pro or contra be entertained about it be imparted to the party with whom the Debate is intended that he may declare his sense thereof whether yea or no the point of difference in his minde doth lye there where the other hath placed it For if it doth not and I should have entred upon the Debate before this is known all my labour would be lost and in vain as to him because he will neither deny what I intend to prove nor affirm what I refute but something else perhaps which I have not at all mentioned or thought upon What to be done to handle the Question stated so as to come to an orderly debate thereof Fourthly the way of handling the point of doubt to find e a decision thereof ought to be predetermined before the Debate be undertaken and to this effect when ever I shall intend to enter upon a Debate with any body I shall proceed with him after this Method First I shall write unto him as a Brother letting him know the offence which his Doctrine or Practise doth give and how prejudiciall it is to the Gospel in publick Here I shall state the Question between me and him as I shall understand it desiring him to rectifie my thoughts concerning his opinions or practises if I mistake either of them and if I mistake them not to give me leave for his own and the publick good to endevour the rectifying of that wherein I shall conceive him to be out of the way This entrie is to be made upon the businesse both in conformitie to Christs rule by which scandals are to be taken away from amongst brethren Matth. 18. 15. And also because it is necessarie to prevent prejudicate affections to beget love to try the ingenuity of our Brother and to waken the sincerity which ought to be in him to walk answerable to the rules of the Gospel If upon this offer he doth give a fair Answer he will either state the Question otherwise then I did to rectifie my mistake and so perhaps decline the Debate or by altring the Question he will give a new rise to deal further with him or by allowing that state which I have proposed he will accept of a conference thereupon But if he doth give no fair Answer or no Answer at all to that which is offered then I shall give him a second admonition and acquaint some friends with it to joyn with me to make him sensible of his duty by two or three witnesses according to Christs rule in this case Matth. 18. 16. And if this second admonition doth not draw him on to any effect of Christian ingenuity the whole narrative and proces of the busines may be offered to the Society of those under whom he doth stand that by them he may be dealt withall according to Christs direction Matth. 18. 17. if they bring him to the sense of his duty well and good if not he is to be left unto himself as an Heathen and a Publicane whom the Christian Magistrate ought to restrain from disorderly wilfulnesse and offensive irregularity But supposing him to be ingenuous and willing to justifie unto me that which I think to be a misse in him a conference will be accepted either by word of mouth or in writing or both wayes joyntly for both wayes may concur at once Then In the second place I shal make an offer of the Principles from whence I shall conceive the decision of the doubt should be taken and of the orderly way of applying those Principles that by consequences drawn from them the point of doubt raised between us may be determined If we agree upon the Principles and upon the orderly way of inferring thereupon conclusions applyable to the doubt in hand then we shall proceed affirmatively and
wherein they ought to walk and that such as pretend to walk by the rule of Reason and yet make their own will indeed rather then any thing else a rule to themselves and others may either be rectified by that which they pretend to walk by or brought to the light and discovered to be self-willed and unreasonable and that such as against both Conscience and Reason are evill affected to the welfare of the publick may be prevented in the mischief which their practises may work against the safetie and quietnesse of the state and of those that are peaceable in the land For in these doubtfull distracted and troublesome times the greater our confusions are the more it is necessary to settle our judgement by a rule that in matters of cleer duty where Gods will is known a good conscience may see where it ought to rest and in matters of Debate wherein circumstances are to be weighed the common grounds of reason by the true method of reasoning may take place for there is none other way imaginable to deal effectually and to meet with the spirit of self will of ignorance and of presumption the great traitours of all humane societies then to act thus by undeniable Principles and Rules and to oblige those with whom we act and our selves also to go no further then these direct us for I suppose all will grant this freely that thus farre all men in all places are bound to deny themselves nor shall it be required that any man in any place should deny himself further then to exalt above his own apprehensions and purposes the common grounds of Truths and Righteousnesse and this we hope they whom we deal withall will readily yeeld unto That therefore the turbulent inclinations which with some are in the dark with others are apparent may be convicted and cast out of all I shall endeavour to shew briefly the rules by which the Christian Magistracy and Ministery in their severall places respectively for the good of the people committed to their charges ought to walk in Love in Righteousnesse and in Peace towards each other that that which is observable at all times as a direction to our happinesse may by Gods blessing at this time be applyed unto our present condition as a restauration from our miseries and a preservation from the ruine wherewith otherwise unavoidably we are threatned To come then to that which is the fruit of all these considerations and that which ought to be the finall result of all the Debates which may be undertaken about these matters Let us set our thoughts in a way to discover three things which being laid to heart may by Gods grace rectifie our miscariages The heads of this application And the Reason why to be considered First let us reflect upon the proper works of the Magistracy and Ministery more distinctly as they relate unto the ends for which Christ hath ordained them in the world Secondly let us consider the naturall properties and proper acts of true love of righteousnesse and of peaceablenesse as they are duties proper to Christians more then to other men and above all other men most observable by the leaders of Christian societies Thirdly and lastly let us see how at this time these duties may be applyed by those that are in place amongst us to fulfill the ends of their administrations and to cure the distempers of our present condition For except we rationally understand both what our work is and how we are to go about it conscionably as it becommeth Christians how can we undertake it so as to expect a blessing upon it but if we know cleerly both the work which is to be done and the Rule by which we are to governe our selves in doing it then as by following that Rule we may expect a blessing so by neglecting it we shall be inexcusable Of the proper works of Magistrates and Ministers jointly Concerning the proper works of the Magistracy and Ministery as they relate unto the ends for which Christ doth employ them in his service they must be discovered by looking upon the aime which God hath in making them that which they are and which they ought to have in taking their places upon them The end which God hath in making such officers amongst men is mainly this to manifest the glory of his own goodnesse and his supremacy in all things over mankind For the Lord hath made all things for himself first and Prov. 16. 4 Psal 8. then also for man that in the right use of all things under God man might shew forth his glory and thereby attain to true happinesse for happinesse in man is nothing else but to partake so farre as he is capable of the goodnesse of God which is his glory towards us Now the goodnesse of God in the hand of his Supremacy dispensing all things runnes in two Channels which answer to the twofold faculties of the life of man to the two sorts of Creatures which God hath made in the world and to the twofold way of putting forth his infinite vertues the two faculties of the life of man are Bodily and Spirituall the two sorts of creatures which God hath filled the world with are some visible and some invisible and the twofold way of putting forth his vertue is by Nature and by Grace In these channels the glory of God is conveighed by the creatures unto the faculties of man that all may partake thereof and become happie therein and that one creature in the way of God may conveigh the same to another Now that man who is borne like a wilde asses colt may be directed by the right Job 11. 12. use both of his faculties and of the creatures to attaine to his happinesse God hath appointed some instruments to lead him towards the way thereof which are called Magistrates and Ministers and lest these who by nature are neither wiser nor better then all the rest should be ignorant of the true way wherein they ought to direct others he hath given to them both one Supream head and director his onely begotten Son Jesus Christ by whom the worlds visible and invisible were made by whom the Father hath brought back all things unto himself again which were at a distance from him by reason of the curse by whom all things bodily and spirituall in man are restored to their integritie and inabled to act towards God by whom all the creatures subsist and are made again the receptacles of Gods goodnesse in nature and grace and by whom and in whom alone all the manifestation of Gods goodnesse is apparent and the way to happinesse by giving God his glory is made plain in the nature of man and therefore he is set as the head of all things over mankind and given as the Soveraign Director of those who are to direct others in the way to felicity as well Bodily as Spirituall as well by Nature as by Grace Thus then Gods aime is to
to bestow that good which by us is communicable upon men our brethren that beare his image For love seeketh not his own but the good of others And in Christian love the good which is to be sought and the way of seeking and imparting it unto others is no where so discernable as in the example of Christs love unto us for he procured and imparted unto us that which in it selfe was the onely good and to us that whereof we stood in greatest need For nothing it self is good but God and that which advanceth his glory Now we were separate from God and came short of his glory Rom. 3. 23. but Christ brought us neare unto him and received us into his glory Rom. 15. 7. Ephes 2. 13. Whence it is that the Apostle exhorts us to receive one another as Christ also received us to the glory of Goll Rom. 5. 7. The end then and aim of Christian love doth tend to that good alone which makes us partakers of Gods glory for it aimes at the reall perception of Gods kindnesse of his mercy of his truth of his faithfulnesse and of all his goodnesse towards us that all may find it and in the covenant of Grace through Iesus Christ embrace it for this is that glory whereinto Christ did receive us As for the way of seeking and imparting this good unto others we see by Christs example a most excellent property of this love that it doth humble and deny it selfe and forsakes its own interests and conveniencies for the good of others and that even to the utmost For Christ through his love to us though he was in the form of God and thought it no robbery to be equall with God yet made himselfe of no reputation but took the shape of a Servant upon him and became obedient even unto death and laid down his life for us Whence it is also that we are exhorted by the Apostles to have the same mind wich was in Christ Jesus Phil 2. 7. And to lay down our lives for the Brethren 1 John 3. 16. We see then that the naturall properties and proper acts of Christian love tend wholly to engage the heart first to a perfect obedience unto the will of God in all things and then particularly to obey his will in this That we should procure the good of our neighbour even as Jesus Christ did procure for us that which was our good Thus then through love to him to doe to others that which he did to us is the true Being of Christian love Of the duty of Righteousnesse by it selfe As for the nature and proper acts of Righteousnesse all do know First that nothing can be accounted right in Christianity which is not conformable to a Rule Secondly that no such Rule can be accounted absolutely good straight and perfect but Gods will Rom. 12. 2. Thirdly that this Will is revealed in his Word And fourthly that this Will and Word are the way of holinesse wherein we ought to walke with God for without holinesse no man shall see his face Heb. 12. 14. 1 John 4 16. The proper act of righteousnesse therefore is the straightnesse of our will in subordination unto Gods will to walk with him Now as God is Love and he that dwelleth in Love dwelleth in God and God in him so it followeth that he that walketh in love walketh with God and God with him Whence it is that the whole Law is fulfilled in the duty of love because all the straightnesse of the spirit of man is the integrity of his love in subordination to the will of God So that as the law of love is found to be the main principle of righteousnesse so all the acts of righteousnesse are nothing else but the fulfilling of this law Whence it is that the proportion which is the measure of the straightnesse of all actions between Man and Man is taken from the naturall principle of love which every one hath to himselfe for by the law we are commanded to love our neighbour as our selves Levit. 19. 18. Matth. 22. 39. And Christ makes the Rule plainer to us when he saith that all things whatsoever we would that men should doe to us we should even likewise doe unto them for this is the Law and the Prophets Matth. 7. 12. And according to this Rule God shall right all things that are out of frame for with what measure we mete unto others it shall be measured unto us again Matth. 7. 2. Now the cause why Love is the root of Righteousnesse is because it engageth the affection to be harmlesse and to pay willingly unto others all things which are due unto them for their good Whence it is also cleare that hatred is the root of all unrighteousnesse because it engageth the affection to the quite contrary motions Now as Righteousnesse is the daughter of Love so it is the mother of Peaceablenesse for by giving to every one his due contentednesse is begotten which preventeth the cause of strife and maintaineth peace So then the end of Righteousnesse is to direct our way to live with God by the uprightnesse of our spirit and actions in conformity to his will As concerning Peaceablenesse the nature and property of it is inwardly that quiet and meek disposition of the mind which is of great price in the sight of God and outwardly that sweetnes 1 Pet. 3. 4. and gentlenes of the carriage towards men which neither taketh nor giveth occasion of offences Of the duty of Peaceablenes The end of Peaceablenesse is to maintain increase and restore the joy which commeth from the enjoyment the augmentation and recovery of that which is good appertaining to us in the way of righteousnes And to gain this end two things are in the life of Christianity to be observed namely what the proper acts of Peaceablenes are in our selves and towards others and whence the disposition of the soul which doth beget them is begotten in us The proper acts of Peaceablenes in our selves are to study to be quiet 1 Thess 4. 11. not to mind high things but to condescend to things of low degree Rom. 12. 16. for of Pride cometh nothing but contention Prov. 13. 10. and to behave and quiet our selves as a child that is weaned from his mother Psa 131. that is to wean our soules from the lusts of the flesh for warres and fightings come from nothing else but from our lusts that warre in our members Jam. 4. 1. if therefore we have Salt within our selves to mortifie these lusts we shall be able to have Peace one with another as Christ commands us Mark 9. 50. The acts of Peaceablenesse towards others are in respect of all men to shew all meeknesse unto all men Tit. 3. 2. in respect of those that are of a quiet disposition to be of the same minde towards them Rom. 12. 16. endeavouring to keep the unity of the Spirit with them in the bond of Peace Eph. 4. 3.
not envying them nor provoking them nor being desirous of vain glory towards them Galat. 5. 26. In respect of those that are of an unquiet disposition to follow Peace and ensue it towards them 1 Pet. 3. 11. and that even so far as it is possible and as much as in us lyeth Rom. 12. 18. to do all things without murmurings and disputings against them in a blamelesse and harmlesse way that they may have no cause to murmure at us or to dispute with us Phil. 2. 14 15. And to this effect to lay aside all malice and all guil and hypocrisie evil speakings and surmisings 1 Pet. 2. 1 2. And lastly in respect of those that are injurious to recompense no evill for evill nor to avenge our selves but to give place unto wrath Rom. 12. 17 19. Not to be overcome with evill but to overcome evil with good Rom. 12. 21. And to that effect with all lowlinesse and meeknesse with long-suffering to forbear them in love Ephes 4. 2. And to forgive them as God in Christ hath forgiven us Ephes 4. 32. Now the originall and immediate cause of this Peaceable disposition of the soul is to suffer the Peace of God whereunto we are called to rule in our hearts Col. 3. 15. for when this by the new Covenant in Christ doth possesse the spirit the soul is quieted within it self because it entreth with Christ into that rest which he hath purchased and prepared for it Hebr. 4. 10 11. And it receiveth the Peace which he hath left with it and given to it so that the heart is not troubled neither is it afraid at any thing which in this world can befall unto it Joh. 14. 27. for the promise of the Lord wherein he hath caused us to hope doth sustain us which saith that he will keep him in perfect Peace whose heart is stayed on him because he trusteth in him Isa 26. 3. But on the other side those that have no interest in the Covenant of Peace which Christ hath made with us can have no rest nor quietnesse within themselves or towards others because my God hath said There is no Peace to the wicked but his heart and his whole course is as the troubled Sea which cannot rest but casteth forth mire and dirt perpetually Isa 57. 20 21. The ends then of these duties shew the perfection whereunto they lead us and their proper works the way by which we attain the same For by the law of love we are taught how to aime at that which is truly good by the law of righteousnesse how to order our way in prosecuting of it and by the law of Peaceablenesse how to attend the delightfull possession of it The first sets our minde upon God the second directs us to him and the third fits us to enjoy him What is proper to a Christian in these duties more then to other men Thus in brief we see what these duties are and whence in a Christian more then in other men they proceed for other men know nothing herein but the principles of Reason and Morality by which they look more upon the materiall outside of the works then upon any thing else because naturall men cannot raise their minds unto the apprehension of spirituall truths which beget in the soul a new life and farre lesse can they act any thing thereby without speciall grace yet if the Intellectuals of a man truly rationall in nature which is not altogether impossible be raised so far by the right use of common illuminations as to perceive the proportion which is between such performances as these are and the principles from whence they flow he will finde no just cause to contradict any thing therin although his heart will not be able thereupon to close with the duties themselves for a true Christian is a spirituall man is not inabled to close heartily with these duties either because he is convicted of the rationalitie thereof or because he doth understand the excellencie and worth of this way above the way of Morality for these are onely preparative inducements inclining his affection thereunto but he closeth therewith onely because his conscience is enlightned by the truth and purified by faith and therein is bound over and given up to walk thus with God in Christ by the covenant of grace for through the law of the spirit of life and love which is in Christ Jesus whereby he is freed from the law of sin and of death he is made conformable unto the image of the Son of God and the righteousnesse of the Law of God through faith and love being fulfilled in him he hath peaceable communion with the Father and with the Son wherein he doth set himself to walk with joy and unspeakable comfort in the light of their countenance by which he is daily transformed from glory to glory as by the Spirit and presence of the Lord. The rule then and the way of a Christian is to walk in these duties towards all men and for these ends not with humane wisdome and the reasonings of his naturall understanding although he doth nothing irrationally but according to the direction and manifestation of the Spirit of grace that is according to the testimony of Jesus revealed unto his spirit which obligeth his conscience to follow affectionately the rules of these duties in all simplicitie and godly sincerity through love to the life of Jesus Christ and the grace of God in him and not for any other obligation or by any other consideration whatsoever and whosoever doth walk after this rule Peace be upon him and upon the Israel of God And because we have not hitherto walked after this rule we have not as yet found the way to Peace for to finde Peace out of this way is as impossible as to misse of it within it How universal they are and inseparable from Christianity And chiefly in leading men and times of greatest need From hence we may observe that these duties have an universall influence upon all the wayes of Christians for as Christians they are essentiall to them in all the works of their severall callings and if they studie not to do all their works by these rules they cannot be said to do them as Christians for as Christians we are commanded to do all our matters with charitie 1 Cor. 16. 14. for we are obliged by the love of God to us as his dear children to be followers of God and to walk in love as Christ also hath loved us Ephes 5. 1 2. And if we walk not thus it is evident that we are none of his children but have renounced his love and are destitute of the life of God in all our undertakings for he that loveth not knoweth not God for God is love 1 Joh. 4. 8. And again as Christians we are bound to serve God and Christ in his kingdom and if we serve him not how can we truly bear his Name Now the kingdom of God wherein
different nature from the course wherein God hath set us which is to be dead with Christ unto the world to crucifie the flesh with the affectios lusts to give up to him that judgeth righteously the righting of all wrongs that are done unto us I shal conclude therefore that the bottome of the demurrer his scruple is beaten out as to spirituall actings in Christian duties under the present Government if it be found manifestly Gods wil that to heal breaches of love amongst brethren and to prevent the increase of publick calamities and confusions in a Common-wealth Christians ought to look forward how in their callings they should by themselves readily performe good duties towards all and not to look backward to demur upon their duties or to intend evill to any by reason of other mens offences or their own privat disaffections in them Hitherto we have lookt upon the first Rule of this Directory shewing the main preparative duty which will fit us to seek a Remedy for publick evils and without which it can not though found out be applyed thereunto to work a cure we have also endeavoured to apply this Rule unto one of the greatest of our present distempers we may now come to the particulars offered in the Apostles words which if men that call themselves Professors of the name of Christ could be perswaded in godly simplicity without respect unto by-matters through love to that which is good in Christianity for it selfe we might hope that the cure of our diseases would soone be accomplished by Gods assistance The particular Duties are considered first in their order as they are to be used towards the Cure Secondly in their distinct branches where is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loosned knees as in a Palsie Let us therefore if we are resolved to look forward and not backward any more proceed towards a full cure of our evils after this method which the Holy Ghost hath pointed out First let us set upon the duties which are Positive and then upon the Negative that is let us begin our work with the performance of that which is actually good in our own way of walking before we reflect upon the evils which may befall unto us from others to prevent the same This Rule lies in order of the things which are here prescribed and it is very observable in the method of our cure because we are naturally inclined to a contrary and preposterous course which makes us miscarry in most of our undertakings for our natural policy doth lead us rather to look upon others then upon our selves and to observe rather that which is evil in them to their discredit than that which is good to their encouragement and credit and to be more apprehensive of danger from without and constrain to prevent the same than solicitors of safety from within and careful to settle the same all which is contrary to the Rules of true wisdom and prudency and doth oblige mens thoughts to dwell without themselves upon the objects of evils and discontentments whereby they are engaged into crooked courses rather to attend the work of destruction than of edification but true spiritual policy doth set our thoughts in another frame and our course in another method First it sets before us the reality of that which is good and lovely as the end of our undertaking then it presents unto us the effectual meanes of attaining and way of prosecuting the same First by and for our selves Secondly by and towards others also And lastly it reflects upon the evils and impediments which may be incident to the prosecution of the whole designe to prevent and remove the same and according to this method the spirit of God hath ordered the particular duties recommended unto us in this place for the positive duties directing us to intend that which in it self is good are injoyned in the first place in v. 12. 13 14. and afterward the negative duties shewing the evils that are to be prevented are recommended in the second place in v. 15. 16. and of the good things to be intended that which concernes the ordering of our selves to our own works is put before that which concernes our relation towards others for that must needes be a ground unto this and so likewise of the evils to be prevented that which is the most dangerous as being a cause and ground upon which other evils will follow is to be prevented or remedied before tbe other be medled withall namely that which occasions our falling away from grace ought first to be lookt into and remedied before we take in hand to digg up the roots of bitterness and to represse the defilements and the profanation of the profession Thus we see the way of the Cure which Ministers should follow in their own Calling and which they should by Doctrine and perswasion lead others unto according to their several places these then are the particular duties which make up the Remedy of our complicated disease and this is the Order to be observed in making use of the same for in this method the Text doth recommend them to us The particular duty then to be intended First for the ordering of our selves towards our own employments is v. 12. Lift up the hands which hang down and the knees that are loosened and for the ordering of the works of our imployment towards our own undertaking as v. 13. And make straight pathes for your feet Then having rightly ordered our selves and our affairs within our own Sphere our next care is to order our relations towards others where our first dutie is to reflect upon the weaknesse and infirmities which are between them and us that they may be healed and not made worse And this is recommended to us in the latter part of verse 3. Lest that which is lame be turned out of the way but let it rather be healed The second duty is to reflect upon the perfections which are to be upheld amongst us both in reference to one another and all of us in reference to God In reference to one another we are commanded to maintain peace And in reference to God we are commanded to maintain holinesse in verse 3. Follow peace with all men and holinesse without which no man shall see the Lord. Where before we come to the negative duties we may observe briefly that the righteous ordering of our owne wayes is that which doth inable us through love to heale and rectifie the wayes of others and that thereupon the endeavours to maintain peace and holinesse with all men will prove successfull but not otherwise For as there can be no healing of infirmities wrought by us towards others except our owne wayes being rightly ordered we be carried forth in love towards them so there can be no maintaining of peace and holinesse with any except the healing of mutuall infirmities be first lovingly and righteously intended So that we see in what order the complicated endeavours of Righteousnesse
A Case of Conscience CONCERNING Ministers medling with State Matters in or out of their SERMONS resolved more satisfactorily then heretofore WHEREIN Amongst other Particulars these matters are insisted upon and cleared 1 How all Controversies and Debates among Christians ought to be handled Regularly and Conscionably to edification by those that meddle therewith 2 What the proper employments are of Christian Magistrates and Gospel-Ministers as their works are distinct and should be concurrent for the publick good at all times 3 What the way of Christianity is whereby at this time our present Distractions and publick Breaches may be healed if Magistrates and Ministers neglect not the main duties of their respective callings Where a ground is layed to satisfie the scruple of the Demurrer and of the Grand Case of Conscience Written by JOHN DVRY Minister of the Gospel to give a Friend satisfaction And published at the desire of many Octob. 3. Imprimatur Joseph Caryl LONDON Printed by Francis Neile for Richard Wodenâ—the at the Signe of the Star under Peters Church in Cornhill 1650. A Case of CONSCIENCE Concerning Ministers medling with State Matters in or out of their Sermons resolved more satisfactorily then heretofore Honoured Sir WHen I wrote to my Friend about intermedling with State Matters in the Pulpit I intended onely in a plain and familiar way to satisfie his desire therefore as in a subject clear to my thoughts I did not much forecast the Matter and Method but festinante calamo and carelesly I did alledge both to justifie mine own practise and to answer that which is objected against it those truths which I thought he would most readily entertain But seeing you have told me your observation that some do not acquiesce in those plain conceptions but intend to wade deeper in that Subject then I seem to have done and that from such I must expect to be contradicted and should do well to prepare for a Controversie Seeing I say this intimation hath been given me both from your self at first and since also from others I think it not amisse to reflect a little deeper upon this matter that if needs there must be a Controversie it may not be a wilde one as now adayes many are but regulated unto edification The occasion of this Discourse For mine own part I have made it my work hitherto to compose Controversies amongst those of my Profession so far as God hath given me addresse thereunto therefore I have not provoked any to strife nor have I entertained any provocation given me as others are wont to do but my way hath been to follow Peace Yet I am not afraid of any Controversie for how else should I be able to deal with Controverters therefore if I shall be drawn forth and set upon in a contentious way for speaking my conscience when I have given no particular offence unto any but plead onely for the justifying of mine own practise I hope I shall neither want resolution to stand up for righteousnesse nor that in such a case the strength which God hath given me to maintain a truth for his glory will fail me And as for that which I am told is given out by some concerning me that I had a private end to gain to my self preferment by writing that Discourse in seeking thereby to favour a designe of the State I can call to witnesse upon my soul him who shall one day reveal the secrets of all hearts and the hidden things of darknes that when I wrote at my friends intreatie upon that subject I had no worldly ayme for my self but my whole designe was onely his spirituall edification and the building up of those to whom by him the Discourse might be imparted nor do I know that ever I was told by any but by your self and that after the Discourse was published and since by one or two more that there was any designe in the State to make an Act to regulate that matter so far was I from favouring such a designe that I was utterly ignorant thereof But it is naturall to men to judge of others by that which they use to do themselves Therefore it is with me a very small thing that I should be judged of men set in such a way nor shall I for this set my self to grieve any of them or give them occasion of discontent but I shall take from hence rather an opportunity to prevent a needlesse debate if any should seek it about this businesse and if a needfull one ought not to be avoided I shall endevour that it may be so ordered as not to increase any breaches confusions and animosities amongst us but rather heal redresse and allay the same If then any shall think himself or his cause much concerned in that which I have said and shall in the trouble of his minde passionately fall either upon me or upon my handling of that subject I shall not at all perhaps take notice of him or if I do it shall onely be with meeknesse to right the wrongful constructions which haply will be made of my words and actions But if any shall with a sober minde seriously take into consideration the matter it self whereof I have declared my judgement and shall endevour to shew me some error in my way I shall heartily thank him and fairly meeting him be very willing to conferre in a brotherly manner about that which shall be found doubtfull between us that the truth which is usefull to edification in this matter may be found out The scope of the Discourse And to this effect because I am glad of any opportunity to meet as in the presence of Christ with the spirit of strife and bitternesse to cast it out from amongst Christians and conjure it by the counsels of Peace and Truth which he hath taught his disciples I shall offer some Rules to be considered by him that will as a professor of Christianity enter into any debate that not onely superfluous and needlesse matters of debate whereunto Satan lyeth in wait to draw us may be prevented but also that the things which shall be found forth the disquirie may without confusion whereunto our nature is bent be discussed understandingly and in an orderly way for edification For I will neither be obliged to spend my time upon trifles and venting of private passions as some delight to do nor will I in a serious matter suffer my thoughts either to walk at random by trusting to my self or to be led up and down in a disorderly manner after the humor of any man whatsoever and this course I take both with mine own spirit and for others sake cautiously that within my self I may discover the snares and plots of Satan against me which my corruptions might close withall and that if others will take upon them to meddle with matters of duty towards God and Men either under a Religious or Civill respect and presuming to play the masters as now almost all do will not
is able to put forth his hand in some extraordinary way to lead us in a path which yet we have not known a path which godly men will be capable to discern from his word wherein it is revealed and which by his Spirit will be The hope of a remedy to be found in it Isa 35. 6 7. chap. 43. 19 20. Isai 51. 3. manifested graciously unto them For the promises upon which I raise this hope are large plain and oft-times repeated For it is said not only that he will make a way in the wildernesse where no path is and give streams of waters that is comfortable refreshments in the deserts but that he will make the wildernesse of his Sion his Church and her waste places like unto Eden and her Desert like the Garden of the Lord. The failings therefore and humane frailties of the people that seeke him in truth shall not bring upon them a perpetuall desolation as the back-sliding of the wicked shall doe unto hypocrites but when their wildernesse is Isai 41. 18 19 20. become a poole of water and their dry lands springs of water the Lord will plant the Cedar the Sittah and the Mirtle-trees together with the Firre-tree the Pine-tree and the Box therein that all may see and know and understand that the Lord hath done it and the holy One of Israel hath created it Then also shall the weake hands of the inhabitants of Jerusalem be strengthened and their feeble knees confirmed the eyes of the blind shall be opened and the eares of the deafe be unstopped and the lame shall leap like an Hinde and the tongue of the dumb shall Isai 35. 3 5 6. sing But before this can come to passe which is the effect of the binding up of the breach of his people and the healing of the stroak of their wound it is evident that the Towers shall fall the Isa 30. 25 36. Isai 40. 4 5. valleys shall be exalted and the mountains and hills made low in the frame of the world that both in the Church and in the World the crooked may be made straight and the rough places plain for the glory of the LORD shall bee revealed and all flesh shall see it together Seeing then notwithstanding all the failings which have overtakē us whether on the right or left hand we have stil this dore of hope opened to support our spirits that if we walk work with God in his way he is able and willing to restore us let us lift up the hands which hang down the feeble knees and prepare a straight way even a high way in this desert for our God And to this effect among all the Proposals that can be made to the spirits of ingenuous men and upright-hearted Christians I know none more necessary for our case and seasonable at this time than to determine how at all times the Ministers of the Gospel ought to behave themselves in their charges towards their Magistrates for the publicke good which is the advancement of Gods glory by the redressing of things amisse and out of frame in Church and Common wealth For except this matter be made cleare to our conscience and the truth cleared made our practice there will be no judgement found in our goings justice will stand a-farre off and we shall never know the way to peace because true peace and lasting quietnesse Jer. 32. 17. is onely the work and effect of righteousnesse The Application of the Rules of the debate unto the present controversie To come then to a more speciall application of all this to the point in hand I say If a debate concerning my judgement That Ministers ought not to meddle with State-matters in their Pulpits shall be offered by any with a desire to dig deeper than I have done and goe to the root of the controversie I shall not wave a conference with them onely I shall desire that it may be agitated according to the Rules which I have mentioned or by some others if better can be shewed to edification Therefore in conformity to what hath been said heretofore I shall offer the question to bee stated indifferently thus The generall question or subject of debate Whether yea or no it doth belong to the Ministers of the Gospel of Christ to declare concerning the affaires of State which are the Magistrates employment their opinions in their Sermons touching the Gospel The aim which I shall set before mine eyes in taking this subject into consideration shall be onely this To finde out what the Rules of Love of Righteousnesse and of Peace are which at all times are observable mutually between the Ministers of Christ and their Christian Magistrates in the respective discharge of their duties towards the people over whom they are set The end for which it is to be considered and what the usefulnesse thereof is For seeing the Magistracy and the Ministery are the two great and Master-wheeles of all the publick States of the Christian world therefore we see that by the motions thereof if regular upon their own Axle-trees and duly correspondent one with the other all the affaires of humane societies are carried on successfully for the attainment of their eternall and temporall felicity both towards God and men But if their motions be either irregular within themselves or inconsistent with each other it is evident in all Ages that from thence the affaires of all societies become unsuccessfull and tend onely to the misery and desolation of mankind If then it be as no doubt it is expedient for us to discusse at this time that subject wherein both these are at once concerned to cleare our doubts therein that we may know what is just lawfull and commendable in the behaviour of the one towards the other and if we should intend to do this satisfactorily it wil be requisite that we should make a true discovery of the generall nature of the duties belonging to both their places as well in the respect of the mutuall relations as in respect of the outward actions of their charges which lead them respectively to the true ends of all their motions For by this generall discovery we shall finde grounds to come to the decision of any question in particular what ever it may be depending thereon for with other questions we have nothing to doe but if we take not the light which from thence may be gathered along with us our thoughts in every thing will be full of darknesse nor shall we find any path to walk in made plain before us I conceive therefore that this aim to seek out these Rules is to be taken up in this debate not onely that we may know what is necessary foredification in the main works of both administrations and that we may find a directory thereby leading us towards the resolution of our present doubt which is wrapt up in the ignorance of those fundamentals but also that we may circumscribe
others to teach them or observe them being taught and imposed worship God in vain Matth. 15. 9. 16. That the greatest honour and priviledge that can befall to a Magistrate as being a Christian is to become a Member of the mystical Body of Iesus Christ and so to be under the spiritual inspection and care of the Ministery of the Gospel and the dispensation of the mysteries and graces of the Kingdom of Heaven 17. That a Christian Magistrate being a fellow-Member of the Body of Christ is obliged not only as a Magistrate to oversee them in outward things for their good but as a Professor and Brother to watch over their soules considering them in love to provoke them and stir them up to all good works 18. That a Magistrate being a Christian although he is set over all men in respect of the outward and visible Government of the society yet in respect of the inward and spiritual Charge of soules committed to the Ministers of Christ he is under their care and inspection to be watched over that he should walk worthy of God in the Heavenly profession 19. That although a Magistrate as a Christian is thus under the inspection of the Ministerial function as to his personal behaviour and walking in the holy profession and may lawfully be admonished in case he doth any thing contrary to the rules of his profession yet his Magistratical function is not under the inspection of the Ministers of the Gospel for their line doth go no farther than their Stewardship and their Stewardship doth go no further than the Mysteries and the house of God therefore as the Ministers are not set to oversee and direct him in his Magistracy So he is not accountable to them of his proceedings in State-matters 20. That although the Ministers of the Gospel depend not upon the Authority of any men in the duties of their spiritual function yet they are accountable not only to the civil and Christian Magistrate of the reason and manner of all their proceedings in their administrations but to any other that shall desire to know what their way and purpose of walking is in any thing belonging to their profession because 2 Cor. 4. 2. 1 Iohn 1. 7. they are bound to reject all the hidden things of darknes to walk in the light and approve their wayes unto the Consciences of all men as in the sight of God 21. That a Concurrence of the Christian Magistrate with the Ministery by way of Councel and cooperation of countenance protection in all things belonging to the advancement of the Kingdom of Christ is not only lawful but very expedient and commendable and a concurrence of the Ministery with the Magistracy to teach both them and their Subjects the duties which God hath Commanded all of them towards one another is necessary because it is a part of that Charge which God hath given to the Ministery Tit. 3. 1. 2. 22. That the Councels the Resolutions the Lawes and the executions of State-Government which are the proper works of the Magistrate whereupon according to his best understanding he doth attend ought not publickly to be controuled by any of his Subjects or in a privat way resisted 23. That the conjunction of endeavours in the Magistracy and Ministery ought to be only for the publick good either of Church or Common-wealth or of both and by each of them his work is to be done distinctly in the way of his own Calling wherein Christ hath set him and not otherwise 24. That the Ministerial Function and Stewardship of the Mysteries of God which Christ hath appointed to be dispensed for spiritual and eternal concernments in foro interiori may not be employed for bodily and temporal and State designments as subordinate thereunto in foro exteriori 25. That Ministers as private men and living as Members in a State may and ought to contribute their natural Talents to further the publick good thereof in subordination to the Magistrates lawful desires and to give example to others of their duty 26. That Magistrates professing Christianity if they make a faire shew and pretence to advance a publick good but in effect be found manifestly to seeke nothing but their own private ends in their places they may and ought discreetly to be admonished of their duty and warned of the danger of Hypocrisie whereunto their passions their pride and their covetousnes may lead them 27. That Ministers as they ought not to refuse lawful employments wherein as Members of a Commonwealth they may be called to do the publick some service so they may not entertain that employment after such a manner as to be taken off thereby from their spiritual Function or to confound and mix the use and end thereof with matters of a different nature to serve and please themselves or other men thereby for if I sought to please men saith Paul I should not be the Servant of Christ Gal. 1. 10. 28. That all Conjunctions and Concurrences of the Magistratical and Ministerial Functions which are not undertaken for their own direct ends and uses respectively but either by the neglect of those ends or by indirect meanes or commixture of Relations tend to other ends are unwarrantable because they take away the boundaries and right uses of Christs Ordinances and so apply them not to his service 29. That if Ministers deal with a people of matters which are the proper concernment of their particular Magistrate with that people which is his Subject they do manifestly set themselves with him in his Charge and whether they meddle with his matters towards his Subjects willingly and in love to him or without love to him and that either unwillingly as by command and constraint or of their own accord as by jealousie and competition of interests which way soever this is done in all or any of these cases it is evident they apply themselves to their hearers not as spiritual men and Disciples of Christ to spiritual men and to Christs Disciples but as interessed men to men of interest in this world whether therefore the Magistrate be pleased or displeased as a service or disservice is done unto his Authority designes thereby the service of Christ Iesus in all this is not regarded The matters of disagreement how to be thought upon What they are in this controversie These Positions I hope will find no contradiction by any that I shall have to deal withall but if any of them be excepted against it may either be laid aside or regularly discussed by it self if it deserve to be handled by it self or if it hath any fundamental relation to the point of doubt it may be brought in as one of the particulars afterward to be decided when the Question is fully stated which now is to be done If then after all these material points of agreement there be any that to maintain the practice of some held at large that Ministers may meddle with State-matters in their
Pulpits directly or indirectly as of State-matters to declare their judgment thereof unto their hearers I shal declare that herein I do dissent from them and think it altogether unlawfull in the Ministers of the Gospel and no wayes appertaining to the calling wherein Christ Jesus hath set them over his people to acquaint them with their own or other mens judgments concerning the affaires and interests of their Magistrates whether to commend or discommend the same unto them I say then two things First that although Ministers living in a State as private men for in a State they are nothing else though in the profession of Christianity they are publick persons as a City set Matth. 5. 14. on a hill may take notice of State proceedings and interests and heare and observe what others think thereof and judge with themselves as Members concerned what is to be thought thereof yet I say that it is unlawful for them to publish those thoughts with Reference to their Ministerial employment to make it any way instrumental to deface the same into the thoughts of the people as to give them notice thereof by way of publick intelligence Nay it is a very great Question with me whether any other men being private and Subjects may lawfully publish their own or other peoples thoughts concerning their own State Affaires any other way except only in times of general deliberations wherein all are priviledged to propose by their Trustees what their desires and grievances are to have them redressed Secondly that it is far more unlawful for them upon such observation of State matters to use any perswasions or insinuations to sway this or that way the vulgar affections to or from those that are in Authority for the suggestions by which Ministers ought to engage Subjects affections towards their Magistrates are not to be raised from any private observations which are deceitfull and no true grounds to oblige the Conscience unto any duty but from the manifest will of God commanding the duty and the nature of the Relation which God hath setled between Magistrates and Subjects which is grounded upon love and doth partake of the conjunction which is between Parents and Children whence it is that as our Parents are to be beloved of us their Children not so much because they do this or that particular favour unto us but because they are our Parents and next unto God over us because God hath made them to be Authours and Protectors of our life and being conduit-pipes of all blessings towards us so Magistrates are proportionally to be respected by all dutiful Subjects upon the same grounds not upon any particular contemplations which their observation of State-contrivements may lead them unto and to the performance of this duty the faithful Ministers of the Gospel should become both leaders monitors towards their flocks And therefore as they ought to do nothing that may any way corrupt the simplicity of their mind from this ground of respect due unto their Rulers So they should use none other motives or arguments to perswade them thereunto but such as are powerful in this kind The Question then is not with me whether faithfull Ministers may dogmatically from the word of God and the nature of humane society speak in the Pulpit of the righteous wayes of governing States in Thesi Antithesi and whether yea or no they may instruct warne and exhort Statesmen concerning the duties of their Calling towards God and men that they may know how to keep a good Conscience therein according to the will of God revealed in his word I say the Question is not with me concerning these things for I am cleer that the Ministers of the Word may handle and apply all humane and divine matters thus But the Question is concerning particular matters of State done or to be done hic nunc relating to our selves or our Neighbours wherein some of our interests lye I say concerning such matters either to make narratives for information or to apply those matters to move the peoples affection to any humane Resolutions is a thing utterly unlawful in the Ministerial Function as I conceive What the distinct State of the Question is Thus I have stated the Question and separated it from that which is not the Question and I hope shewed therein my meaning sufficiently If now this assertion of mine should be debated between me and such as allow at large in Ministers the handling of State-matters as some use to do it ought to be offered as a doubt and made a Question indifferently thus Whether yea or no it be lawfull for the Ministers of Iesus Christ in their Sermons or Testimonies concerning the Gospel to declare their opinions also concerning State-Interests wherein the Magistrate is concerned to make Narratives to inform their hearers of the condition of State-affaires and of their Rulers wayes and designes and to sway directly or indirectly their Subjects affections this or that way in complyance to this or that worldly designe To this I say no and if any man doth think otherwise who doth not except any thing material against that which hath been said hitherto I shall willingly discourse the matter with him and sift it to the brain That it therefore may be known by what rule I will submit the matter to a tryal I shall after these two Principles which no rational man will deny or except against as I suppose The Principles by which it is to be decided 1. That it is not to be counted lawfull for any Servant to do his Masters service that which his Master doth not only not allow but forbiddeth to be done therein 2. That it is not to be counted lawful for any Servant to do in his Masters Service that which is wholly contrary to the nature of the employment and doth frustrate the true end and effect of the work which is to be performed thereby although his Master doth make no inhibition concerning it I take these principles to be so evident that none who hath common sence can deny them Therefore I shall come now in the last place to propose the orderly way of applying these unto the matter in hand that if no exception be taken at this also then the particular dec 〈◊〉 sion of the doubt may follow thereupon in case any shall enter upon the debate thereof The Application of the Principles to the Doubt I propose then the application of these Principles to be made in this order First let us consider whether yea or no the Ministers of the Gospel are to be accounted Servants to Iesus Christ if yea then whether he is not their Master and his will in his service their law if no then whose Servants they are and who else is their Master Secondly Whether yea or no to preach the Gospel or to bear witnes concerning Christ Iesus be the service wherein they are employed Thirdly What properly this service is and whether yea or no
alone upon free grace if he doth help to persecute any in their bodies or states for outward relations and interests rather than study to addresse and convert their soules to God and if he doth set himselfe in a state-way either to gain power and authority in his own hand to share it with the magistrate or to subordinate his ministeriall imployment unto wordly ends of State-government to cover the tricks thereof with a cloke of Conscience and Religion that people should worship the Image which he sets before them if I say any man doth pervert the use of his ministery thus yet professing himselfe to be the servant of Christ he doth play the part of the false Prophet who doth work miracles before the great Beast and exerciseth all his power over men And the Rev. 13. 11 12 13 c. and chap. 19 20. greater the naturall and acquired parts and gifts of this man are and the more revealed and spirituall truths or mystcall shewes thereof he doth mix with this kind of service the more fire he doth cause to come down from heaven and the more deeply he doth deceive and therefore he shall accordingly receive also with the false Prophet so much the more of his reward if he repent not 5 If therefore such as are in power look upon religion onely as Jeroboam did in order to their owne interests and will suffer none to stand in places of employment but men of their own creating that will serve turnes towards the people and if ministers that are in places of employment look onely upon their Magistrate as the Jewish Priests did upon Pilate when they delivered Christ up to be crucified by him and affect him no further than he will act their designes whether they agree or disagree upon their matters together it is apparent that by so doing they conspire to make the people that are led by them miserable and desolate because neither of them follow either the true work or the right way of their employment neither towards the multitude or towards one another but if they doe openly disagree they conspire then by tearing them in pieces and setting them in factions against one another to make their misery and desolation sudden and without remedy For except God turn their hearts to a right course and set them upon the works of their calling wthout partiality and direct their counsels in a loving righteous and peaceable way as Christ hath appointed his Disciples to walk for his glory towards the good of those that are under their charge and for their own mutuall happinesse they shall never be able for feare of one another to intend or attend any other designes but such as are acted by power and violence whereupon the great Dragon their master in these courses doth set them and whieh for want of Christian love and compassion can end in nothing else but in mercilesse cruelties equally ruinous to each other and to the Common-wealths of humanesocieties Of the duties of Love Righteousnesse and Peace joyntly Hitherto we have seen both what the proper workes and wayes of the Magistracy and Ministery are as they relate unto the ends for which Christ hath ordained them and what the error and deviation is from those works and wayes And lastly also what this deviation doth produce in all societies where the duties of Love of Righteousnesse and of Peace are not thought upon to referre the whole state thereof unto Christ as Christians ought to doe Let us now come to the second point of our Disquirie which is to discover what the naturall properties and proper acts are of true Love of Righteousnesse and of Peaceablenesse which Christians and chiefly their Leaders unto happinesse ought to intend towards all men but especially towards each other in the workes of their employment and above all in times of distresse Now to speak of these duties ingenerall as to commend their worth their necessity their usefulnesse and such like I conceive it needlesse for certainly it is not so much for want of knowledge of that which we ought to doe that we run into errors as by reason of our perturbation and of our by-respects which beget in us a disregarding of these and an observation of other matters and are begotten in us through partiality in our selves and fore-stalment of thoughts concerning others For it is by reason of these things that we play the hypocrites and lye against the Truth for which cause our sin is the greater For to him that knoweth to doe good and doth it not to him it is sin saith the Apostle Jam. 4. 17. Of the duty of Christian love by it selfe Therefore as concerning the duty of Christian Love it cannot be supposed in probability that any in the Ministery or in any other charge amongst Christians should be ignorant of the nature therof because it is known to all that have been taught the first Principles of the knowledge of Christ that the duty of Christian love is two-fold First the affection by which we cleave to God as to our Father in Christ And next the affection by which we embrace our neighbour for Gods sake as Christ hath embraced us Now concerning our love to God and friendship to Christ it is evident that it stands onely in this That we keep the commandements of the Father and that we doe whatsoever Christ doth enjoyne us to performe John 15. 14. and 1 John 5. 5. whence it is further manifest that to neglect the known will of God and to set our selves in a course which is contrary to his commandements is openly to renounce Christs friendship and plainly to become a hater of God and hatefull to him And as for the commandement wherein God will have us to shew our love and Christ our friendship to himself it is known by all to be none other but the Law of Love whereof the whole substance hath been delivered unto us in the new commandement which Christ hath given us when he sairh John 13. 34 35. A new Commandement I have given you That ye love one another as I have loved you that ye also love one another by this shall all men know that ye are my Disciples if yee have love one to another The true evidence then of our love towards God is this That we love the Brethren For he that saith he loveth God and hateth his brother is a lyar saith the Apostle 1 John 4. 20 21. For he that loveth not his brother whom he hath seen how can he love God whom he hath not seen And this Commandement have we from him That he that loveth God love his brother also The end for this alwayes is to be lookt upon as that which doth manifest the nature and property of every thing of love is to seek the good of that which is beloved Now our goodnesse Psal 16. 2 3. 1 Cor. 10. 24. 1 Cor. 13. 5. cannot extend unto God therefore God hath appointed us
we are appointed to live and wherein all our works are to be done as a service unto him is righteousnesse peace and joy in the holy Ghost and he that in these things doth serve Christ is acceptable to God and approved of men saith the Apostle Rom. 14. 17 18. If then we serve not Christ in these things or intend them not at all how can we be called his servants or said to live in his kingdom The end of the whole profession of Christianity as to us men within our selves and in reference to one another 1 Ioh. 1. 4. is the fulfilling of our joy This end is attained when we partake of the righteousnesse and peace which is in Christ Jesus and when through his love we are moved and inabled to impart that which we do partake unto one another that by the enlargement of grace there may be a fulnesse of joy in all For all that professe the name and partake of the life of Christ have an interest in one another and as by their right and priviledge to him they may challenge from each other the consolation that is in him and the comfort Phil. 2. 1 2. of his love and the fellowship of his spirit so it ought to be one of their chief aimes in the common profession and indeed is the main of their duty therein to intend and to impart these things effectually towards one another which if they do not they neither serve Christ nor seek their own good in his kingdom but in very deed renounce him and his service and their interest in each other and the whole truth of the profession And if in all mens actions and at all times these Rules are so necessarie and fundamentally essentiall to Christianity that nothing can be acceptable to God nor profitable to men without the observance thereof then we must needs conclude that they are most of all necessarie in the chiefest actions of our chiefest men that are leaders in the profession and at the times of our greatest extremities and difficulties For if in such times we take not counsell at the mouth of the Law and of the testimony we can expect no dawning of the day of salvation nor morning Isa 8. 20. 22. light arising to us but in all our doubts we shall meet with easelesse grief and trouble in all our deliberations with endlesse confusion and disorder in all our difficulties with dimnesse of anguish and pain and by our own undertakings and counsels we shall be driven into darknesse and despair at last Now to the end that at this time and in the straits whereunto God hath brought us partly for our finnes partly to fit us for his Kingdom we may not miscarrie and fall into such sad inconveniences and that by the neglect of our duty let us come unto the third and last point of our disquirie which is to be the fruit and conclusion of all that hath been said hitherto And that is How these Rules are to be made use of to cure our diseases viz. By the discovery of our present condition To see in our present condition how these Rules should be observed by those that are in place to cure our distempers And to this effect I shall as briefly as may be look upon our present condition upon our distempers therein which are the causes of our disease and upon the Method of the cure by the application of the Remedie thereunto I am not ignorant that our present condition is differently understood by the severall parties whereinto we are fallen some look this way some that way upon it but all that can discern any thing which is to be seen or judge of the reasons of what they see may discern this of our condition that we are neither setled in nor much inclined to entertaine peaceable affections that we are strangely byassed and broken to pieces in our wayes and actings that most of us are beset outwardly with difficulties burdens on the one hand wants on the other and many possest inwardly with scrupulous perplexities about the way to be eased thereof And those that can judge may judge that the reason why our condition is thus at present is twofold First because we are many wayes discontented one with another in reference to that which is past on all sides Secondly because there is no agreement amongst us about the way of future settlement in expectation of what is to come and whatever any may think or hope upon spirituall grounds concerning the event of these evils wherof I can entertain I blesse God as great hopes as any yet sure it is that none can look with the eye of a Christian upon our present condition referring it unto God but he must confesse that we are under a visible judgement which may as well end in our utter destruction if God in mercy prevent it not as in a happy settlement nor can any rationall man be so sencelesse as not to perceive this to be a Truth nor is it credible that any true Christian will be so stupid as not to lay this Truth to heart And our behaviour therein before God to make it our happinesse If then in this case of dangerous unsettlement wherein the Master-builders are at variance and most that are under them seeme willing rather to pull down what others have built then by counsell to uphold joyntly what ought to be setled which is a sad presage we should every one seriously consider what becometh us in our places lest we be given over to delight in each others destruction let us reflect upon our wayes and order our behaviour rightly therein towards God and men that upon the discoverie of that which is a misse we may henceforth labour to make them such as beseems Christians For if we set our selves to murmure at the changeablenesse of humane affaires this is nothing else but to controul Gods counsell whereby he hath appointed that to be one of the speciall meanes of our felicitie if we murmure and fight against the afflictions which our outward man must suffer under these changes this is nothing else but to kick against the pricks and to strive in vain against the unalterable law of nature and if we set our selves to discover and condemn the faults of other men under these changes to trouble our selves and others at the supposed causes thereof rather then to finde out a way to redresse the same this is nothing else but maliciousnesse and madnesse but if in all these trialls and changes we studie the constant and equall rule of Christianity to order our wayes therein before God and men without partiality this is that which will make us truly happie in all our unsetlements for as concerning the state wherein at the present we are seeing it is evident that God by an extraordinary hand of judgement hath cast us into it as it is now unavoidable so to be under the changes thereof is not to be counted our
events of businesses Now the difference between envy and jealousie is this that we envy those whom we love not because they enjoy the good which we want but we are jealous over those whom we are obliged to love lest we be deprived by them of that which we pretend to possesse This passion may be harmlesse if the love upon which it is grounded be pure but if pride doth mix it self therewith then we are jealously affected towards others but Gal 4. 17. with Gal. 6. 13. not well as the Apostle terms it because it maketh us willing to exclude others from that which is their advantage and priviledge that they may be brought under our power to affect us and that we may glory over them How far lawfull and commendable Wherein unlawfull and discommendable And what effects they work upon the Subjects Now therefore there may and ought to be in Magistrates and Ministers a commendable and lawfull jealousie and fear which is for the good of the societie over which they are set this is a prudentiall care to watch for the good and prevent the evill which may befall to those whom they love and over whom they are set Thus the Apostle was jealously affected towards the Corinthians I am saith he jealous over you with godly jealousie for I have espoused you to one husband that I may present you as a chast virgin to Christ but I fear lest by any means as the serpent beguiled Eve through his subtilty so your minds should be corrupted from the simplicity that is in Christ 1 Cor. 11. 2. 3. His jealousie was not a fear lest he should lose somewhat of his esteeme amongst them or his particular interest in them be lessened for elsewhere he renounces this designe and gives up his whole esteeme to their advantage when he saith I pray to God that you do no evill not that we should appear approved but that you should do that which is honest though we be as reprobates 2 Cor. 13. 7. But lest they should lose somewhat of their neernesse towards God and their common interest in Christ be lessened And according to this pattern not onely Ministers but faithfull Magistrates ought to be prudentially watchfull and jealously fearfull not so much for their own interest in the affections of those that are under them lest they seem to be lessened therein but for the good and advantage of those that God hath committed unto their charge lest they come short of that felicitie which they are bound to procure unto them Thus an upright-hearted Magistrate will be carefull to prevent the seeds of Mutinie of Discontentednesse and of Division lest thereby the publick Peace and welfare of the people be lost and disturbed rather then that he should lose his pre-eminencie and the advantage of his place therein For if he doth love them and is faithfull to the trust committed by God unto him for them he will wholly quit this of his own for the purchase of that unto them chiefly when otherwise it cannot be obtained and this he ought to do because he is bound to know that God hath set him in his place for the good of the people and not made or given up the people to the pleasure of his will and meerly for him to be a Ruler over them the Court flattery which hath darkned this truth hath caused the Leaders of the Nations to erre and destroyed the way of their paths For the great ones that have power in the world being flattered into pride and self-love and forgetting that they are servants of the Communaltie for the publick good thereof make use of their places and abuse their trust to satisfie private passions they look upon all men and things as made to serve their wils and whatsoever is not subordinate unto the way of that pleasure and greatnesse wherein they delight to appear above others is made an object of their jealousie and suspition as if all that are not slaves unto their appetites were opposites unto or competitors of their greatnes When this imaginary suspitiousnes hath put the spirits of those that are in supremacy out of frame they pervert the course of their Government setting themselves rather to vex and grieve those that disagree from their sense in any thing onely because they go not their way to humour them in all things though they be otherwise harmlesse and quiet in the Land then to oblige every one indifferently in every thing to all common duties of mutuall serviceablenesse of love and of faithfulnesse to a publick interest which is the onely true work and ought to be the whole and single aime of those that are in places of Authority but when this is not their true aime and work as tending to the good of others they can do nothing else but minde themselves ambitiously and then their jealousies must needs run in this strain because they can reflect upon nothing but in order to themselves in which snare when once they are taken whether they be Magistrates or Ministers according to their dealings with those that are under them the reward of their hands is justly given to them for the Lord who cannot be mocked doth cause every man reap that which he doth sowe if therefore such as rule sowe the seeds of perverse jealousies and fears upon the grounds of ambition and self-will in the minds of those that are in subjection they must expect to reap nothing from their affections but the fruits of gall and wormwood and when their spirits are once embittered their fears being restlesse and their discontentednes easelesse they put themselves upon the causes of troubles and disquietnesse unto themselves and to those that are over them for seeing they are made to conceive by that which they finde in a vexatious government that they cannot confide their safetie any longer unto the hands of those that seek to enslave them they are naturally inclined and easily brought over to set up to themselves new interests that are not onely different but opposite to those that are intrusted with the management of publick affairs Whence it is that they hearken readily to such as augment their fears and foment the evill impressions which they have taken up against their superiours by which means as the fire devoureth the stubble and the flame consumeth the chaffe so the root of the greatnes of the Grandees of the Earth becometh rottennesse and their blossome goeth up as dust and this justly because they have cast away the law of the Lord of hosts which is the law Isa 5. 24. of humi 〈◊〉 itie and love to serve others with their talents for a publick good and despised the word of the holy One of Israel which is the word of Righteousnesse and of Faith teaching all men to live unto God according to the simplicitie of the Gospel For because that law and this word is not entertained by the Rulers of the Earth and those that are ruled by
world and doth not directly and mainly by raising their spirits above earthly passions and by leading them to the life of Christ endeavour to allay their worldly affections to compose their differences and to reconcile their affections one to another in the love of Christ if I say any Minister doth not set himself to work thus when he is obliged to meddle with carnal controversies about the things of men he hath clearly renounced not only the work of a true Minister of the Gospel but the name also of a true Christian for there can be no earthly concernment of such importance or so near to a Christian as to engage him to forge and cast off the duties and the affections of divine love towards any or not to endeavour the common welfare of all without partiality as Christ hath loved us and endeavoured our welfare if therefore any be found who call themselves The snare wherein some Ministers are caught which doth hinder them from applying the Remedy Ministers and yet make themselves on all sides the chief Actors and Abettors of State differences and controversies by whose instigation under a pretence of Religion the distempers of men are heightned and the common welfare of humane societies is disturbed shall we call them herein Ministers of the Gospel of God shall we say that in so doing they are guiltless before men or shall we not rather say that they are quite out of their way that they are Ministers of the Kingdome of Satan by following their own humours and that the Lord by them doth mingle a perverse spirit amongst the unsound professors of Christianity I do not think or say that all Ministers on all sides are thus set or set themselves a work for that would be a great untruth nor do I take upon me to judge any in particular or to judge in generall of all those that take upon them to meddle in State Matters that they do it against the Dictates of their Conscience for that would be a presumptuous and uncharitable judgement but this I say and judge that so many of the Ministery as are thus set and do meddle as they suppose by an engagement of Conscience with State Matters to take part with one and oppose another party therein and do not studie directly to take off the edge of all mens carnall animosities by the love of Christ that all may be directed to build up one another in all truth and righteousnesse towards the kingdome of God I say so many of the Ministery as take this course let it be upon what pretence soever are in a manifest error and dangerous snare of Satan from which I shall intreat the Lord in mercie to deliver them And that I may not be wanting to my duty and affection to help them out of it according to that rule of charitie Whosoever censures any fault ought to shew the way how it should be redressed I shall in the measure which I have received hold forth and demonstrate the course by which in these our present distractions the Ministers who truly mind the work of the Gospel should walk towards all men without blame to avoid this snare of Satan And to this effect I shall take this for granted that the Ministeriall employment in the Gospel is nothing else but a stewardship wherunto the dispensation of the messages and mysteries of Gods love to mankind in and by Christ Jesus The way to recover them out of the snare is committed and that consequently all the acts of this stewardship must at all times answer the nature and end of this dispensation or if any thing answer it not and is inconsistent with the love of 〈◊〉 to be dispensed therein that this thing let it be what it will and coloured with a shew never so faire is in respect of them unministeriall as to God and unwarrantable as to men Upon which ground this doth manifestly follow that no faithfull Minister of the Gospell will dare to do or say any thing ministerially concerning our present distractions in the State but that vvhich the love of God in Christ doth direct him to do and doth prompt him to say as a Christian unto Christians indeed or unto such as pretend to be the disciples of Jesus Christ Which can be effectually nothing else but that which is fit to incline through the love of God the heart of every one to put on towards each other the bowels of mercy of compassion of kindenesse of meeknesse and of long suffering that the breaches which make us unprofitable one to another in the profession of Christianity may be healed by the unity of the Spirit of Christ in the bond of peace For if all our works and our perswasions center not in Gods love upon the hearts of those with whom we deal through the unfeigned profession of Christianity it is certain that we will venture upon them in the love of this present world for something which doth oblige us to the profession of partialitie for so farre as we go out of the one way we step immediately into the other therefore to keep our selves free from the trappes wherein many are caught by the subtile contrivances of State Mysteries and to help those that are recoverable to recover themselves out of the engagement to further breaches and to prevent the great thoughts of heart which our destructive divisions are like to bring forth Let us reflect as in the sight of God upon the Rules of our Christian duties first in love and then in righteousnesse and in peaceablenesse that so many of us as make not the pretence of Religion and conscience a cloak of maliciousnesse but in all things and above all endeavour without partialitie towards men to approve our conscience in sinceritie before God may finde a directory by the spirit in the word of Truth which is the testimony of Jesus whereby to â—â—â—y how to behave our selves harmlesly as the Sons of God without rebuke in the midst of these distractions that we may not be accessory to the perversenesse and the crookednesse of the generation which doth occasion and foment the same The complicated causes of our publick disease Seeing then our complicated disease doth lye in the generall disagreement of mens imaginations about things past in the unrulinesse of their actions about things present in the unsettlement and difference of their desires about things to come and in the peremptorinesse of their resolutions taken up upon mutuall discontents and future hopes of changes our way to cure these distempers must be also in a complicated course of using Remedies which will meet with the disorderlinesse of mens hearts and actions in all these unsettlements and because the first ingredient and basis of this whole Remedie must needs be Divine Love for without it the rest will be ineffectuall and this ought first to be exhibited in the work of the Ministery by their practise and perswasion we shall take the
desiring Moses to pray was known to be nothing else but self-interest yet this took not Moses off from doing the dutie onely he had a further end then Pharaoh in it as sometimes also he declares unto him which I observe to shew that although men be never so wicked in their way and their ends never so carnall in desiring our prayers for things in themselves good and lawfull that neverthelesse it is not unlawfull for us to comply with them in such a dutie But to refuse the performance of such a dutie when the publick good and the edification of all doth require it onely to shew our opposition unto those that do desire it because of some other things wherein we are not satisfied with them is to me a subject of great admiration how it can come into the minds of any pious conscionable knowing and reasonable men for to say that this condescension unto their desire will be taken as a complyance with them in that wherein we disallow of them or will tend to confirm them in that which we think to be unlawfull in them is a great mistake first in respect of the nature The Answer to their Plea for their practise of the duties which being absolutely good in their own kinde and not indifferent cannot be supposed to tend unto evill secondly in respect of the inference which is made upon the performance of these duties which if it be well lookt into will be found inconsistent with true Pietie and Shewing First the unreasonablenesse thereof void of Reason For it is neither agreeable to godlinesse nor unto reason that I should conclude thus because it is possible that others may and likely that some will make another construction of that which I am about to do then I mean they should that therefore I should be obliged to abstain from a lawfull and commendable dutie or thus because a thing in it self good and laudable may accidentally tend to confirm some man in an evill course or in that which we think to be unlawfull in him that therefore I should be bound not to apply my self unto it although I am clear that the thing per se and in its own nature hath no tendency unto the production of such an effect Moses praying for Pharaoh and his people was an accidentall cause of his hardning this Moses knew would be so yet he refused not to do the dutie I say therefore that these inferences consist neither with the Rules of Pietie nor of Reason and therefore that the conclusion against the condescension whereof we speak is a great mistake it is true that in things of their own nature indifferent which by circumstances are alterable this consequence will hold that if by my complyance with any in that which is free to be done or left undone I should think they would be confirmed in that which I disallow in them and judge unlawfull for them to do that then I am bound to abstain from it lest I build them up in that which is evill and be accessorie to their sin but in things which in their own nature are holy just and good it doth not follow that because others may misconstrue and abuse what I do that therefore I ought not to do it for else what shall become of the whole profession of Christianity for what is in any part of it or what can any man say or do in it which another that is malicious may not misconstrue misapply and abuse this is therefore as to my apprehension a very unconscionable and unreasonable pretence to cover an undutifull practise But I have yet a further observation upon this pretence of non concurrence in duties absolutely good and lawfull with those that are in power which is this that if this practise and pretence be lookt into and layed open in the root whence it proceedeth and in the end whereunto it doth tend I suppose it will 2ly the unconscionablenesse thereof be found to have much of the Serpent in it and very unsound and unsavourie to a good conscience for consider we whence this scruple doth rise and is taken up and to what the practise wherunto it leads doth tend in its own nature and where it ends First the rise of the scruple is this that such as refuse to pray and give thanks solemnly for blessings upon the Nation at the desire of those who are in government do it because they look upon matters past as they are inclined to consider them with discontent and upon things present with reference thereunto considering the same with a sullen humour as in the hands of those that manage the same contrary to their sense wherein they make themselves absolute Judges of all the proceedings past and present of the power and government which is over them and upon this judgement of the miscarriages which they lay unto their charge they frame a resolution of non-complyance in all things though in themselves never so good and profitable to the publick which how far it is lawfull for them in the way of Christianity to do we are now about to consider Secondly the scruple being thus taken up that whereunto their practise doth lead is to uphold the breach which they suppose is alreadie made of the publick peace which is very unchristian and that wherein it doth end directly is an opposition to the present power so that in effect this practise doth speak thus much that the Ministers of Christ may lead men to maintain an opposition against those that manage publick affairs in every thing because in one thing concerning the alteration of Government about the cause and way thereof they are not agreed with them Now if we cannot say that the Ministers of the Gospel are proper Judges of State Interests nor that their ministeriall work ought to be made opposite or subordinate thereunto to lead Christians for or against it then I cannot see how it can stand with a good conscience in them to intend such a practise and as for Christians to follow them in such a practise I understand not how it can be either lawfull or commendable except they will shew that an obligation is laied upon them by God as private men to say in their hearts thus because the proceedings of those men that manage the publick affairs of State do crosse my thoughts engagements and designes concerning the outward settlement and government of this world therefore I ought to be crosse unto them in all things whatsoever and to oppose them in spirituall as well as in temporall matters yea and although these matters in themselves be exceeding lawfull good and acceptable to God yet in their hands I must oppose them And although I can probably foresee that by this kinde of opposition I shall hazard to embroil all and perhaps help to bring my self and the whole State to ruine and confusion yet still I must oppose them Now what conscience can be found in such a resolution
of Love of Peace and of Holinesse are to be applied as a remedy unto publick diseases and afflictions when Gods chastisement is upon us When we have set the positive remedies a-work we ought then also to be cautious lest the effect of all our endeavours be made void by reason of dangerous evils which may be incident to our state if we take not heed thereunto The most dangerous of all evils is to faile of the grace of God either by falling from the Truth or by losing the sense thereof for if this be lost or that be cast off nothing that is good can be found in us or remain with us Therefore this is the first evill which is to be prevented which we are directed to v. 15. Looking diligently lest any man faile of the grace of God Then the second is a consequence of this defection and therefore to be lookt unto in the second place that it may be observed and prevented namely the fructifying of our naturall corruption within our selves or others and the uncleannesse which doth spread it selfe abroad from thence whereof we are warned in the latter part of verse 15. Lest any root of bitternesse springing up trouble you and thereby many be defiled As the former evill separates us from the life of God and the enjoyment of the meanes of salvation so this doth bring us under the power of Satan and the guilt of condemnation That doth relate principally to the truth of faith this to the power of godlinesse lest both first that and then this be lost amongst us whereupon the third evill which may in the last place follow is also to be prevented which is an open denying of the publick profession of Religion through love to the World of which we are taught to beware v. 16. Lest there be any fornicator or prophane person as Esau who for a morsell of meat sold his Birth-right Thus we have a briefe yet a very substantiall and full directory both in respect of matter and order for the regulating of all Christian but chiefly Ministeriall proceedings in the cure of these our evils If now I should give way to my affection to enter upon the distinct consideration of every one of the ingredients of this compound spirituall Antidote to shew what influence it hath to cure our distempers and how suitable it is to our present occasions I might be very large and easily engaged to shew that in the parts thereof if taken severally we have as it were a dispensatory of Receipts fit for all the Symptomes of our diseases and that in the whole if taken in the composition we have a most provident course of Physick or medicinall method prescribed for the regular prosecuting of the cure but I shall contract my thoughts and observe onely that which is mainly considerable and may be obvious to every ones capacity The duty of spirituall resolution First then in the duty whereby we are directed to order our selves towards the workes of our employment which is To lift up the hands which hang down and the feeble knees I observe this That the indisposition which most remarkably seaseth upon all mens spirits when they are brought under the rod of affliction is a faint-heartednesse which by reason of the astonishment of our thoughts and the dulnesse and flatnesse of our courage doth deprive us of resolution what to doe for our selves by which meanes our hands the instruments of action hang down in a lazy posture and our knees the supporters of the whole body for motion are loosned as it were out of joynt and without strength The hands and knees in the spirituall man are the moving and acting faculties of the soule which are the imaginative apprehending objects and the will and affections moving thereon these faculties hang down and are loosned from action when we are out of heart with businesses and discouraged to undertake the works of our employment This indisposition is very frequent in these our times upon all the unexpected changes and turnings of affaires wherein of a sudden men know not where to find themselves as being at a losse and the worst is that they who should by instructing many strengthen the weak hands and Job 4. 3 4. whose words should uphold him that is falling doe adde unto the discouragements by their complaints and scruples But against this faint-heartednesse and the grievous thoughts which some suggest unto drooping spirits the Apostolicall exhortation is in this place a Cordiall prescribing unto them a draught of resolution from above which will inable them if they receive it to lift up their heads their hands and their knees to the duties of their calling upon the consideration of the comfortable effects of their chastisements which is the peaceable fruit of righteonsnesse which it will yeeld unto them that are exercised thereby Wherefore saith he lift up your hands c. and be of good cheere and resolute because the end of your triall is for peace and righteousnesse onely be not wanting to your selves fall to the workes of your employment and raise your affections to be active therein for in so doing your duty there is hope your confidence and courage in well-doing is not to be cast away because it hath a great recompence of reward Heb. 10. 35. In the worst times of Israel when their Leaders caused them to erre and destroyed the way of their paths even then the Prophet was commanded to say unto the Righteous that it should be well with him because he should eat the fruit of his doing The worser the times are the work of courage in our Calling is the more commendable and the fruit thereof the more usefull pretious and glorious There be some that make it their work to make the times worse then indeed they are by prepossessing the spirits of the multitude against the constitution of the State and the wayes of their Rulers These men by their suggestions discourage the plain-hearted from the resolutions of walking chearfully in their wayes as bcometh Christians and set them out of their Sphere upon discontent and fearfulnesse Let such then who make themselves instrumentall to stagger the hearts and weaken the hands of their Brethren by disquieting their affections upon doubtfull considerations of things which are extrinsecall to the stations of private men and whereof they are no competent Judges look well to it that the evill which they occasion to procure unto the times overtake them not For in the same place where the Prophet Isaiah in evill times is commanded to comfort the righteous with promise he denounceth a heavy threatning to the wicked which is due to the practise of these men Wo saith he unto the wicked it shall be Isai 3. 11. ill with him for the reward of his hands shall be given him Such therfore as refuse to lift up their hands without wrath and doubting to God in prayer for the obtaining of publick mercies or in praises for the
either as given by us for want of circumspection or as taken by them for want of sufficient information Therefore to make our paths straight in respect of persons the way is to deale so in love in simplicity and in warines of prudency with them as to prevent mistakes and not to venture upon any enterprize towards any before stumbling blocks be removed towards all according to the Apostles rule give none offence neither to the Jewes nor to the Gentiles nor to the Church of God 1 Cor. 10. 32. Lastly the impediments to be foreseen in our own working faculties are the sinful inclinations of our wills the disorderliness of our understandings besides the darkness thereof and the unrulines of our lusts and passions together with the weaknes of our best abilities as they are in our own hand disproportionate to every thing we apply them unto Therefore to make our pathes straight in respect of our own working faculties we ought not only to look often conscionably upon our infirmities to keep a strict guard over them and by the spirit of Prayer and Faith to seeke help and supply of grace in time of need against them but we should before all our undertakings bind over our soules to the observation of these three Rules 1. Never to attempt any thing without the Warrant of a clear call from God 2. Never to set upon any work though our call be never so clear unto it without a due examination and preparation of our heart about the aime which we should have in it 3. Although our aime be never so good and commendable yet not to proceed any further than with modesty we can measure out the undertaking as proportionable unto our place and abilities that we may keep within compasse and not suffer our attempts to go beyond our line These are summarily the heads of matters contained in the second duty which being neglected make men guilty of manifold privat and publick miscarriages offences And would to God the Brethren who have taught others to demurre and make a scruple of Conscience about concurring with the present power in lawful things tending to the publick good had seriously before they took that work in hand reflected upon these rules to make straight pathes unto their feet thereby for that hitherto they have not done this there is just cause to complain but if they yet would begin before it be too late to reflect thus upon their wayes and follow this Councel perhaps our breach might be healed it is evident that we are out of the way of peace and that we cannot come into it again except we apply our selves to the way of Righteousness I suppose it is undeniable if we seek this way by these Rules undoubtedly we shall find it the Lord grant us eyes both to see it and also to observe our own strayings from it and as we have discovered the way so it would be no difficult matter if it could edifie to set the strayings of our Brethren in order before their eyes and by the topies of this directory as by a line and plummet to shew them the unevenness of their pathes in this matter but I shall spare my self this labour wishing rather that they may do it themselves for Christ doth 1 Cor. 13. 6. not rejoyce in iniquity but in the truth my desire is in covering their weakness to heale that which is lame that it may not any more be turned out of the way For this is the third Apostolical Rule by which the cures of these and other miscarriages in privat and publick are to be endeavoured Let us then understand the Apostles meaning in it The duty of healing mutuall infirmities By lameness I understand here all manner of infirmities which take not away the motions of the faculties but onely make them in their proceedings irregular for properly to be lame is to have a weakness in the moving faculty causing an unequal motion which is unseemly and disproportionat to other mens faculties and motions in respect of strength and swiftnes whence also this inconvenience doth follow the lameness of a Member that it may soone be turned out of the way either by its own unequal mocions if the way wherein it walketh be rugged and narrow or by the uncharitableness of others who being stronger may justle it out of the way although it be neither rugged nor narrow Now that there are amongst us many lamenesses and that the lame are turned out of the way as well by their own weak innocent and irregular motions as by the evil will of others who justle with them cannot be denied Therefore this duty of healing and of keeping the lame in the way which is the effect of love and righteousness must be applyed unto this symptome of our disease Here the work of love as every where else must have the first place and the influence which it hath towards the weak is by way of compassion whereof the effect is a desire and endeavour to ease them of the evil wherewith they are afflicted the work of Righteousness hath the second place whereof the influence is by way of innocency and the effect is to be no way accessory to the Causes of begetting or continuing any lameness among us or of disturbing any good designe by turning the lame out of the way and thus by this third Rule when we have made our own work straight for our selves our steps towards others are to be regulated that we may also walk straightly therein towards all men being usefull towards them and harmlesse where the usefullnesse of our washing is to be made straight by the Law of Love which doth cover and heale that which is amisse and the harmlesnes thereof is to be made straight by the Law of indempnity that if we cannot make their condition better to be sure not to wrong them by making it worse If the Brethren who in opposition to the present power refuse to act with others in good and lawfull things that which in it self is acceptable to God and approved of men had considered our present publick state with compassion and had laid to heart this rule to walk dutifully thereby as Christians ought they could not have engaged themselves in a course so contrary to that Charity which cals upon conscionable men to the healing of publick calamities and to that righteousnesse which should keep Christians from turning weak consciences out of the way For if they whom God hath set in the place of subjection throughout this Nation should be provoked to a willfull halting and to go forward as many do but lamely in their submission to the power that is over them till they turn themselves quite out of the way of all orderlinesse by a refractory scrupulosity and then be justly turned out of the way of Peace and safety either by the totall dissolution of Government or by the breaking in of power upon them for their unjust behaviour to
whom should all such evills be imputed Must they not fall to the account of those that do provoke them to the causes thereof and have no thought of mutuall compassion and tendernesse to heale one anothers infirmities Must they not be laid to the charge of those who rather than not to oppose the powers that are over them will renounce the practise of the best and most solemn duties of Christianity onely to shew their disaffecrion unto them Surely it cannot be expected that the obstinate opposition to all orderly courses whereupon all common safety is grounded can be of long continuance without some great Judgement nor that the Supreme powers of any State in the world will suffer themselves alwaies to be openly despised though they may bear it for a while and opposed in things undeniable just and equitable by those that are wholly under their power We may see therefore that in end this can produce nothing but the fruits of bitternesse and grief and where no healing of grievances is at all aimed at but a direct turning of the lame in all things out of the way there all manner of confusion with irreconciliable war and hatred must needs break forth in the minds of a people The Duty of Peaceablenesse with all men Therefore to take away these evils which unavoidably will follow the neglect of this third Duty the Apostle doth adde further two duties which are joint in the Cure but in the application distinctly make up the fourth and fifth part of the Remedy of these publick evils The fourth Duty is to follow Peace with all men And the fifth is to follow in like manner with all men Holinesse without which no man shall see the Lord. Let us briefly see what these things mean To follow Peace is to mind intend and do all things which may procure and keep between our selves and others mutuall quietnesse from hurtfull thoughts and attempts that the Christian good will of being helpefull to each other against common Rom. 12. 18. miseries may not be utterly lost and obstructed amongst us Now this is an endeavour which Christians are bound unalterably to maintain towards all men if it be possible so farre as in them lieth even as Christ Jesus the Prince of Peace did maintaine it towards sinners in the midst of their greatest opposition Matth. 12. 19. 20. and contradiction against himself For in that it is said of him that he did not strive nor cry nor caused any man to heare his voice in the streets his quietnesse is commended and when it is said that the bruised reed he did not breake nor did he quench the smoaking flax his harmlesnesse is set forth and when it is added that by this meanes He should bring forth judgement unto victory and that the Gentiles should trust in his Name His helpfulnesse unto all mankind against their common miseries is declared as the true end and proper effect of that peaceable behaviour This then is the example by which all men but especially the Ministers of the Gospel should walk before others towards every one And if the thoughts of Peace should be thus extended unto all and chiefly by Ministers How will it be warrantable for any or in any respect for these to exclude the powers under which we are set from the same and that by an aime to strive against them in all things though they be things in themselves and for the publick never so good and usefull Christianity doth set a rule to the spirits of men Now if the frame of mens spirits be wholly bent to strive against and oppose some nen in particular continually How will they clear themselves before God whose command is that they should follow Peace with all men ingenerall and that if it be possible as much as in them lieth that is at all times and upon occasions whensoever they have to do with them And because wheresoever the thoughts of Peace and good James 3. 19. will prevaile not but envying and strife rather take place there is alwaies confusion and every evill work which defile the hearts and hands of men before God The Duty of following Holines with all men Therefore unto the endeavours of Peace in respect of men the Apostle doth adde the care of Holinesse in respect of God for this Duty must be made Mark 9. 50. the ground of that else it will never be intended to any good purpose and effectuall Christ saith Have Salt in your selves and have Peace one with another Salt is the grace of the Spirit resisting the corruption of the flesh whereby we are defiled in our selves and pollute one another through the passions of our lust But if the inherent defilements be first clensed by the Spirit of Holinesse then the lusts which in our members beget War with others will certainly cease because the Apostle saith thus We were sometimes foolish disobedient living in malice and envy hatefull aud hating one another but after that the kindnes of God appeared he saved us by the washing of Regeneration and renewing of the HolyGhost Tit. 3. 5. and elsewhere thus Theeves Covetous Revilers Extortioners such were some of you but ye are washed but ye are sanctified by the Spirit of our God 1 Cor. 6. 10. 12. It is then the Spirit of sanctification which cleanseth this corruption at the root whence it appears that the Reason why men do not seek Peace and follow after it with all men is because they want Holinesse and seek not after it that is they set not their hearts aright to take hold of Grace whereby they may serve God acceptably with Heb. 2. 28. reverence and godly fear For if this Grace as it is offered were apprehended and in the holinesse of the Spirit of our God his service were above all things heartily set upon and followed it is evident that the spirit of strife would be quenched and the unrighteous motions thereof cease because the promise is made to such as are under grace that sin shall not have dominion over them Rom. 6. 14. Now those are under grace who by faith in the promise of grace walk with God under his ordinances over such sin shall not have dominion neither continually nor against their will because it is said that when we are made free from sin which is done whensoever we take hold of Christ by faith in his blood we become servants Rom. 6. 22. unto God and have our fruit unto holinesse And where-ever this fruit doth grow up effectually there the fruit of malice and hatred will never break forth unto wickednesse For the naturall property of Holinesse as it is originally in God and from him derived unto us doth put an extreme distance between the desires of Saints and those inclinations which beget strife in other men For in God originall Holinesse is a property of his eternall being by which we conceive him to be most gloriously pure in himself and
upon or being thought upon at least now in this extremitie and thus represented are not at all effectuall to make any impression towards your duty how can you perswade your hearts before God or think that your Conscience hath any soundnesse I do not hereby make my self a Judge of any mans Conscience every man shall stand and fall to his own Master but if this which I bear witnesse unto is a truth then I must discharge mine own conscience in the presence of God and give warning unto those whom it may concern of the danger of this neglect of duty to exhort every one to look to his own conscience lest it be found asleep under the guilt of this unsociablenesse which being manifestly broke forth amongst us the guilt thereof must needs rest somewhere Wherefore also it followeth that every one is bound to look to himself lest sin be found lying and resting at his doore For when Christ told his disciples that one of them should betray him they all fell to a scrutiny of themselves and enquired of him also Is it I Master is it I Let us do the like in this case for it is evident that if this neglect of duty doth continue long some of us will therein betray the publick profession of the Gospel and with it the safetie of the State into the hands of our adversaries and this scrutiny should be the more earnestly heeded especially by those that are in publick places because the means and wayes to beget a good correspondency and to make it effectuall towards the healing of our breaches are not very difficult but may without trouble be set afoot speedily as now I shall shew if there be no unwillingnesse to entertain the same Of the second Concerning the Means and wayes of setting a correspondency afoot between Magistrates Ministers To beget then a correspondencie which will be no lesse sufficient to do our work of Reformation then necessarie to preserve us from ruine I conceive three things must be thought upon 1. First by what means a good understanding may henceforth be begotten between Magistrates and Ministers in order to common desires 2. By what means a concurrence may be framed in all present undertakings towards publick aimes 3. And by what means the execution of that which shall be undertaken may become effectdall for except these three things be found and agreed upon between the godly parties at a distance I can see no possibility of this performance of their duty For if there be no good intelligence nor right understanding between them in reference to common desires how can there be any confidence either in the communication of counsels or in the undertaking of endevours And if no confidence be found between those that should act together in these things how shall their concurrence be wrought or being brought about continue and become successefull But if the Ministery and the Magistracy as the two hands by which God doth lead the inward and outward man unto eternall and temporall felicitie be brought by his grace and Spirit to understand one anothers desires and designes aright they will be glad to joyn and readily concur to heal all breaches to rectifie their own mutuall mistakes and to prevent the further increase of publick distempers in others nor will they lead any more the streames of peoples affections as hitherto hath been done either into opposite or into different channels which is altogether inconsistent with the good of the Common-wealth and destructive to their mutuall satisfaction in each other These mediums then towards the procurement of a correspondencie are evidently necessarie but how they may be had seems a difficulty and truly as things now stand I cannot say that the procurement thereof is no difficulty at all but this I may confidently say that if Christianity be respected amongst us or Morall and Prudentiall honestie more then worldly aimes and policies there will be no great difficultie in the businesse yet in this deliberation I shall not presume to prescribe my sense unto any but shall humbly offer unto the consideration of all that which I conceive most agreeable both unto reason and to the simplicity of the Gospel of Christ 1. By begetting a good understanding between them in order to common desires Concerning the means therefore to beget a good understanding henceforth between Ministers and Magistrates in order to common desires let us search into the properties thereof to see what they are and how they may be found out What then are or ought to be the common desires and designes of Christian Magistrates and Gospel Ministers are they not the thoughts of procuring towards the Church and State the best things which belong to their charges and wherein all other things are comprehended and without which none other enjoyments will be profitable or lasting I suppose none will doubt of this But then what are these things which are thus qualified certainly they must be things undisputably good of themselves desirable fully known to all in Christianity absolutely necessarie to be attained indifferently usefull to the good of all and which being obtained none other profitable things will be wanting to the society of mankinde and of this kinde two things there are as I conceive which comprehend the rest viz Godlinesse and Honestie whereunto is subservient Conscionablenesse and Rationality The way then to beget a What these common desires should be good understanding in order to common desires between Magistrates and Ministers whose proper work it is to procure the welfare of the societies wherein they are joyntly placed can be none other but this that they should both set before their eyes the advancement of these things towards their people and endevour to strengthen each other in the furtherance thereof to the end that towards them all safetie peace and plentie may be setled thereby and therewith for without the grounds of Piety and conscionable dealing in things pertaining to God and of honestie and rationall dealing in things pertaining to men it is not possible that the blessings of constant safetie peace and plentie can be procured unto any Nation of the world because no true vertues either of religiousnesse or of humane industrie without which no publick happinesse can befall to any Nation can be cultivated and propagated amongst men except the principles of godlinesse and honestie of conscionablenesse and rationalitie be maintained and advanced towards them Except therefore Magistrates and Ministers professedly joyn in these designes and intend to raise all other their wishes and desires upon these grounds it is in vain for them either severally or joyntly to frame resolutions and take pains to fulfill the same their labour shall be for the winde and none of their purposes shall be established The way then to beget a true and good intelligence between these instruments of the publick welfare which are the two hands of God to reach forth all the means of true happinesse whereof these
how since the beginning of May though diversly interrupted yet one thing drawing on another I have ingulft my self into this Discourse to satisfie first your desires and then mine own affections towards the wayes of Peace and Unity All that I shall desire of your self and of all those to whose hands it may come is that they would recommend the designe or rather this motion of a Treatie for as yet it cannot be called a designe till parties consent unto it to Gods blessing in their best thoughts and to the serious consideration of their best and most ingenuously pious and rationally moderate friends of both sides that if it be Gods will the thing may be relished and with some concurrence of hearty affections and countenance of those that are in publick places it may be advanced to the glory of God and the comfort of his distracted servants and people in this State whereof in his presence we are bound to seek the welfare Whereunto I know no way more ready at this time then this which both to the one and the other side I shall be readie at all times to attest and with all faithfulnesse endevour to approve my self especially in such occasions both theirs and your Most affectionate and humble servant in Christ John Dury The Analyticall Table SHEWING The heads of Matters with their Coherence THe occasion of the Discourse pag. 12 The scope of the Discourse p. 3 The subject matter and parts thereof which are foure 1. The first concerning the Rules by which Debates among Christians may be rightly ordered p. 4 Preparatively before they enter upon Debates where The things to be observed as preparative are foure The choise of the Subject p. 5 The end for which a Debate is to be undertaken p. 6 The stating of the Question p. 7 8 The handling of the point in doubt or question stated p. 9 The causes why those things are to be observed in The benefit and effect of the use thereof p. 10 11 The inconveniencie of the neglect thereof p. 12 Decisively after they are entred upon Debates Where you have the Arguments to be used and the way to use them in making a disquirie of the matter which are taken From holy Scripture p. 13 14 From right Reason p. 15 From the words of Men. p. 16 From humane actions p. 17 2. Secondly concerning the persons who intangle the work of our Reformation with irregular Debates Who they are p. 18 19 What their way of controverting is p. 20 21 22 What the evill effects thereof are and what hopes there is of a remedy thereunto p. 23 3. Thirdly concerning the Question whether Ministers should meddle with State matters yea or no where the way how to determine this Question according to the former Rules is shewed From p. 24. till 40. Where the office of Magistrates and Ministers is opened at large as distinct and concurrent c. 4. Fourthly concerning the use to be made of these matters towards the Reformation of our present distempers and disorders where The whole substance of the Discourse is summarily applyed to such as pretend to debate matters learnedly p. 40 41 42 43 44 The latter part is more distinctly applyed to Magistrates and to Ministers to let them see their Duty In the Generall Proposals p. 45 46 In the particular deductions of Their proper works Joyntly p. 47 48 Severally Concerning The Magistrates work by himself p. 49 50 The Magistrates way in going about his work p. 51 The Ministers work by himself and his way of going about it p. 52 The difference of the Magistrates and Ministers administrations p. 53 The limits of their intermedling with each others affairs p. 54 55 The discoverie of their perverse administrations by a certain Rule p. 55 56 57 58 The fundamentall Rules of their duties in their works as they are Christians Where The Rules and Duties are explained viz What the Rule and Duty of love is p. 49 60 What the Rule and Duty of righteousnes is p. 61 62 What the Rule and Duty of Peaceablenes is p. 62 63 What is proper to a Christian in these Duties more then to other men p. 64 How inseparable they are from Christianity and necessary to leading men p. 65 66 The Practise thereof to cure our present diseases is explained Where you have The state of our distemper and what will make us miserable or happie therein p. 67 68 69 The Causes which beget the miseries See let A. The Remedies which will make us happie See let B. A. The Causes of publick miseries are mainly foure 1. The spirit of envy Whereof The nature p. 70 71 72 The object In generall among all parties p. 73 In particular among our selves p. 74 75 The effects p. 76 The end wherefore these things are mentioned p. 77 2. State jealousies and fears p. 77. Where you have What they are and how far lawfull p. 78 Wherein they are unlawfull p. 79 What their effects are among subjects in generall and our selves in particular p. 80 81 3. Tale-bearing and private censuring Where you have The effects and end thereof p. 82 83 Their prevalency amongst us p. 84 4. Revenge What sort of passion it is p. 84 How incorrigible p. 85 B. The Remedies of our distempers and diseases are twofold The first are single Remedies to each Cause of the disease by it self Where you have The Remedy of the spirit of envy given by the Apostle Saint James and by whom it should be applyed from p. 89. till 102 The remedy of State jealousies and fears from p. 89. till 106 The Remedy of tale-bearing and private censuring from p. 106. till 109. The Remedy of Revenge p. 109 110 The second are complicated Remedies for the complicated distempers and disorders Where you have The Ministers obligation to apply this Remedie with the snare wherein some of them are taken and the way to reocver them out of it p. 111 112 113 114 The Cure prescribed by the Apostle to the Hebrews and fitted to our present case with the explication and application thereof at large from p. 115. till 149. Where you have The state wherein the Hebrews were and we are compared p. 116 117 118 119 C. The remedy of that state recommended in severall Duties inferred upon the Apostles Doctrine Whereof C. The first is in generall not to look backward upon discontentments but forward upon dutifull performances where the ground of the Demurrers scruple is Answered From p. 120. till 130 The second is in particular To observe the Apostles orderly proceeding in the Cure p. 130. till 134 To follow the duties therein prescribed which are Affirmative duties namely Spirituall resolution p. 135 136 The ordering of our conversation p. 137. to 140 The healing of mutuall infirmities p. 141 142 The study of Peace with all men p. 143 The study of Holinesse with all men p. 144 145 Negative Duties namely How to prevent the failing of the grace of God and the springing up of the roots of bitternesse p. 147 148 How to represse profanenesse p. 148 149 C. The Magistrates obligation to apply the Remedy to our complicated disease which is taken from the expresse form and the pattern of the Magistrates Duty set forth by David in his Psalm 101. whereof you have The brief Analysis p. 150 151 152 153 Brief Observations raised thereupon From p. 154 till 160 Where you have amongst other things The causes of present troubles and changes of Government in the world p. 161 How conscionable men should behave themselves towards our Governors in these changes p. 162. till 166 The correspondency between Magistrates and Ministers to perfect this complicated Cure where you have The grounds upon which it is to be hoped p. 166 167 The necessity of it and the Motives inducing thereto p. 168. 169 170 The means to procure it p. 171. Which are To beget a good intelligence between them in reference to common desires p. 172 173 174 175 To concur in present undertakings By way of counsell p. 176. and of execution p. 177 By avoiding irregular and observing the rule of Regular undertakings p. 178 179. Where is shewed The inconveniencie of Ministers publishing Acts of State in the Pulpit p. 180. till 185 The obstacles what they are and how they may be removed by a friendly Treatie From p. 186. till the end The grosser Errata Page 3. line 30. for forth read worth p. 19. l. 14. for division r. decision p. 21. l. 23. for intreat r. intimate p. 36. l. 7. for deface r. diffuse p. 38. l. 4. for brain r. bran ib. l. 9. 10. for do his r. do in his p. 54. l. 35. 36. r. nor is it any p. 60. l. 20. r. nothing in it self p. 64. l. 28. r. as a spirituall p. 69. l. 25. r. nor is there p. 81. l. 34. r. in the way of p. 101. l. 1. after to work adde this cure by any other way but by the use of these remedies and although it is necessarie p. 112. l. 27. r. forgo p. 130. l. 2. after matters adde to do p. 133. l. 3. r. ver 13. p. 137. l. 21. 22. 29. for enemies r. evennesse p. 138. l. 3. r. how our work p. 141. l. 5. for Christ r. charity ibid. l. 25. for innocent r. inconstant p. 142. l. 5. r. walking p. 15. 6. l. 20. for most r. not p. 161. l. 23. for emperour r. superior p. 156. l. 12. for place r. plea. p. 169. l. 15. for any r. my p. 159. l. 22. for law r. stand p. 178. l. 12. for his r. this FINIS