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
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
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
not act in spirituall matters by our Laws to lay our hand upon our mouth and to be silent because the Lord hath done it and henceforth giving him the glory of his righteous judgements not to envy one another any more nor to studie how to exalt our selves above others because the Lord doth know the proud afar off and without respect of persons he doth judge all men according to their works In respect of his Mercie to the Humble The third way of Gods dealing with every one considerable in this case is the dispensation of his mercy that we should take notice who they are to whom it is extended the Apostle saith he sheweth mercy unto the humble The Mercie of God is the affection of his love to Man as he is miserable to shew this affection is to ease him of his miserie by removing the causes thereof which are sin and the punishments of sin the Humble are they which in lowlinesse of minde esteeme others better then themselves Phil. 2. 3. such cannot bear envy unto any body for any good thing but think others more worthy of it then themselves and to these God hath in a speciall manner engaged his Mercy We see then what the condition of the promise is whereunto we may trust to finde some ease from the Miseries which have beset us under the mighty hand of God which is that we should be found in this way of love by which in honour we prefer others to our selves as the holy Ghost commands us Rom. 12. 10. For the Apostle makes the ground of that preferring one another in honour to be the kindnesse of affections with brotherly love ibid By this means then we became objects of Gods Mercie and we may confidently hope for the enjoyment thereof because it is certain that Gods dealing will be towards us as our heart is in his presence and our behaviour is towards our neighbour for with the mercifull he will shew himself mercifull Psal 18. 25. and consequently to the loving he will be kinde but to the froward he will shew himself froward ibid v. 26. and to such as are contentious that is who have bitter envy and strife in their hearts he will render indignation and wrath tribulation and anguish which in justice is their due and to all that take pleasure in unrighteousnesse Rom. 2. 8 9. How the performance of our duties remedie envy From these considerations of Gods way toward us the Apostle doth not onely endevour to let us see how far the spirit of envy is opposite to his Spirit and to our happinesse but he infers our duty towards him which in reference to the effects for which it is to be performed is a foure-fold Remedie to our disease and miseries under the same The first is a Remedie to the temptations which from without provoke us to enviousnesse The second will rectifie the perverse inclinations which from within make us susceptible of those temptations and resist the Remedie thereof lest it be effectuall towards us The third will free us from the guilt whereinto we fall by the sinfulnesse of our way of envy And the fourth will set us upright again in a comfortable condition before God and as by these degrees of the cure all the causes of our miserie will be removed so by the last act thereof the full cure will be accomplished and our happinesse perfected The Remedie of temptations unto enviousnesse First to Remedie the Temptations provoking us to envie and pride the great roots of all our evill our way is to submit our selves to God and to resist the devill which if we uprightly endevour we have a promise that he the tempter will flee from us v 7. To submit unto God is not onely to acknowledge his supremacy that he hath power over all and doth dispose of all things in heaven and earth this the devils must do and tremble but willingly to give our selves over unto him counting that which he disposeth over us to be the best that can befall unto us for his glory and our good To resist the devill is not to suffer the suggestions which proceed from his nature and spirit in us to prevail with us to lead us to impatience to murmuring to lusting and to envie And the devil is said to flie from us when being foiled in these attempts he doth leave off to provoke us thereunto which doth fall out assoon as his suggestions are discovered and we armed with a resolution not to yeeld unto the same For all the advantage which he hath against us in times of affliction to lead us into temptation is the unsetled and troubled frame of spirit wherein he finds us for when Gods hand is upon us and we do not give up our wils in quietnesse unto his will but fret and murmure at the things which do befall unto us then Satan can take hold of us and we have no power to resist him by reason of our distempers but assoon as we give up our turbulent affections as a sacrifice unto the will of God by submission thereunto and deny our selves that his dispensation may take place as well in our will as over our outward man Satan is disappointed of his hold because when we are contented with Gods dispensation the love of God is shed abroad in our heart which begetteth hope and strengthneth our faith in the promises and by this means all the devils fierie darts are quenched Now when he finds a soul thus armed and in a posture of defence he never assaults further but as a proud coward is afraid to be shamed and flies from us Satan deals with the souls of men as Amaleck did with Israel when Deut. 25. 17 18. they came out of Aegypt he lyes in wait in the way he assaults our hindmost parts where we are weakest and watcheth his opportunity both to come behinde us and also to finde us in a faint and wearie condition he dares not appear to our face when we are in a posture of defence but he is gone as soon as he finds himself discovered and we set our face against him now we never turn our face against him but when we turn it by submission unto God to rest and acquiesse in his will as in that which alone is most perfect good and acceptable This then is the onely Remedie of all the temptations which provoke us from without unto the distempers of this kinde but because this Remedy though known as a dutie is not alwayes effectuall as a cure by reason of the inclinations of our nature resisting the use and application of the same therefore in the second place the Apostle doth adde a further means to rectifie these inclinations The Remedie of perverse inclinations which make the temptations prevalent and disappoint the cure therof For the perverse inclinations which not onely make us susceptible of those temptations but resist the remedy thereof are our pronenesse to be separate in times of
glorifie himself in his Son and to glorifie his Son over all and to glorifie mankind by making it happy in conformitie to his Son and that the life and vertue of his Son which is the fountain of Glory and the spring of living waters may as a river flow out and be dispersed to all that stand in need of comfort he hath set instruments under him as conduit pipes in the two channels of his vertue to conveigh the same unto others These Instruments are the forenamed Magistrates and Ministers who are set to receive from Christ all that which is dispensable unto humane societies for their happinesse Between these two the Magistrate is first for the Apostle saith that was not first which is spirituall but that which is naturall and afterward that which is spirituall 1 Cor. 15. 46. the Minister therefore is the second in order for all his administrations presuppose a man to be under the government and in the right channell of nature or at least capable of the administrations belonging thereunto so then God hath made the Magistrate to stand by himself under Christ in the dispensation of the means of naturall felicitie that he may Psal 2. 10 11 12. learn of him as his disciple how to manifest the glory of Gods goodnesse unto all flesh Of the Magistrates work by himself The aime therefore which the Magistrate as he is a Christian ought to have in taking his place upon him is to set himself under Christ as his servant and instrument to conveigh to the societies of men by naturall means the enjoyment of all Gods goonesse that he may be glorified therein and they may be happie thereby in this world and to this effect his more immediate aime and designe should be to employ the power and authority of his place to order the outward societies of men in unity to oversee and rectifie all their actions which are contrary to the will of God in nature and by his conduct to settle men together in a condition of life wherein Godlinesse and Honesty 2 Tim. 2. 2. may be maintained and advanced and safetie with Peace and Plentie enjoyed without disturbance From this description of his aime as it ariseth naturally from Gods end in giving him his employment we may gather two things both what his proper works are and what the propertie of his way is in going about them His proper works are to set a foot all the meanes which he can use in his place by which these ends may be brought to passe and the propertie of his way in going about those works is to carry himself sutably to the nature of men with whom he hath to deal to the eminencie of the place wherein he is set and to the qualitie of the means whereof he doth make use here then if we will reflect upon particulars we shall finde these to be his proper works 1. Togather and unite mens mindes and persons together under some common relation for their mutuall help unto that which is good for all as their joint interest whence it is that all corporations in a State depend naturally upon the Supreame Magistrate as the branches of a tree upon their root 2. To take notice of all mens wayes and walkings to see that nothing be found therein prejudiciall to the common good and to call those that do any thing amisse and contrary to the lawes of nature or of the Common-wealth to an account concerning their proceedings to right the same 3. To set up and maintaine indifferently towards all the publick meanes of common happinesse wherein all are concerned that every one may enjoy the comforts of the life of nature Here then his work will be so farre as outward helps can reach the effect and counsell give addresse thereunto to intend these things 1. First to provide for the life of Godlinesse by the protection and advancement of the Christian Religion and of the professors thereof to shew himself a Nursing Father of them and of the wayes of Gods worship in the State to countenance it with Authoritie 2. Secondly to provide for the life of Honesty by the erecting ordering and overseeing all manner of Schools for the education of all sorts of youths in good manners and in all manner of Learning chiefly that whereof every one shall be found most capable to become serviceable unto the societie of mankind thereby 3. Thirdly to provide for the subjects safetie by the management of their strength for publick defence and the just use of power to punish all offenders and to right particular wrongs that the wicked may stand in awe and fear 4. Fourthly to provide for the Subjects peace by the settlement of good order in all things of a publick nature and between man and man by wholesome lawes and constitutions in matters of right and wrong and by publick Judicatures in controversall cases wherein by the law of nature none ought to be his own judge that every one may know his duty and behave himself blamelessely therein or be reproved shamed and corrected in judgement for his faults 5. Lastly to provide for the Subjects plentie by the setting up and encouragement of all manner of industrie by Sea and Land in the wayes of Husbandry of Fishing of Merchandise of Manufactures and of every thing else that may bring a lawfull benefit to the particular or generall societies of men amongst themselves or towards forreigners I conceive these to be the maine and full substance of his proper works as he is a Magistrate and a Christian in his place and that these things should stand thus in his designe although in the prosecution thereof the order of his proceeding may be quite retrograde in some respect and in some other variously changeable As for the property of his way in doing these things I conceive thus Of the property of the Magistrates way in doing his works In reference to the nature of men with whom he hath to deale his way must be rationall and the neerer it comes to flow from the grounds of Common right and equitie the more effectuall it will prove In reference to the eminency of his place his way should be Authoritative and backed with Power I understand a way to be Authoritative when by a lawfull office which none else can may or will attend and discharge for the publick good a necessary duty is prescribed to those that are in subjection and that it is backed with power when there is strength enough to inforce obedience to that which is commanded and break all opposite resistance to the execution thereof There is no power saith the Apostle but of God and the powers saith he that be are ordained of God Rom 13. 1. and we may say that there is no Authority as it is distinct from power but of men because the dispensation of right to it is in the hand of God by the ordinance of men or in the hand of men by the ordinance
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
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
moulding wherewith they are so prepossessed that they can conceive of nothing else but that which is wrested and made consonant to the thoughts wherewith they have racked their own understandings out of frame With these men if once high flowen there can be no rationall dealing for they have crackt their brain and despise all things as below themselves Magistracy Ministery Ordinances Scriptures nay and Christ himself is by some made a matter of small or no concernment at all in respect of that which they account themselves to have attained unto From these and such as joyne neerest in Principles with these none other controversie as I conceive can bee expected What controversie is to be expected from them but that which these two questions do offer as first whether yea or no the Christian Magistrate hath any thing to do at all with the visible affaires of the Churches And secondly whether yea or no the Rule and Government of all things doth not belong properly unto the Saints and to none but them Whom they meane by Saints and what by rule and government is not now time to enquire after but it is apparent that their Principles and thoughts lead them rather to lay aside all Rule and all Magistracy at least in reference to the pretended Saints then to think that they ought to be limited in any thing But by reason of the extravagancies whereunto some have licentiated themselves and of the strange pretensions which are made to a Fantasticall perfection whereof none other account can bee given but their owne bare saying of themselves that it is so and so with them I say by reason of this and their other impertinencies these men have not only made themselves a grievance unto the Godly and a laughing stocke unto others that are morally sober and rationall but for their sake the mouthes of the profane in the world are opened against Religion Atheists are confirmed in their impietie a disrespect and scandall is raised against the spirituall profession of Christianity amongst single hearted formalists and the politick adversaries of our settlement and Reformation triumph and exult at it over us Now as I do not expect that any of these who make themselves so eminent in their spiritualitie as to have cast off all moralitie should debate this matter so nothing which from their Principles can be drawn is to be much regarded But such as are not strangers to a life truly spirituall although they are not found to walk up to it but rather follow the way of humane reasonings such as have The second sort of Controverters who are men of Reason and Learning improved their naturall with acquired abilities of sciences and experience by studie and conversation and such as have interessed themselves hitherto in State affairs to become instrumentall for the designes of one or against the proceedings of another party such I say as these may perhaps speak something to the purpose worth consideration and deserving an Answer chiefly if without prejudice and passion and with due respect unto conscience and reason they weigh the matter whereof they shall offer a debate discreetly With these I shall not be unwilling to go along to search out a doubtfull truth in this or any other matter Onely before I come to speak of this particular subject to shew what I conceive the debate may be with these according to the forenamed Rules I shall in two or three words briefly intreat by way of warning the causes of disorderlinesse whereunto our ordinary course is accessory to intangle our affairs If we reflect then upon our wayes wee may observe that the aime of ordinary controverters is set rather to uphold What way of controverting is used by most of them and that professedly the outward interest of a party either to vindicate it from some aspersion or to gaine some advantage to the proceedings thereof by aspersing others and by getting themselves into power over others then to make a discoverie of profitable duties and of naked Truths that the necessitie of the former and the evidence of the latter may become recommendable indifferently unto the consciences of all men or that the conscience of those who have strayed from the same may bee brought backe againe unto the acknowledgement thereof whence also we see that the course taken to debate differences even in spirituall matters and farre more in outward concernments doth almost savour nothing else but the affectation of naturall wisdome of subtilty and of eloquence and the venting of passions proper to men depending upon this world And herein wee finde a pride moving men to outstrip one another either by shewing their parts as wit language reading Philosophy History and other learning or by lashing and smiting one another with the tongue to seek a conquest rather by the infamy of others then by the armour of righteousnesse on the right hand and on the left By these unchristian and unconscionable wayes of considering matters and dealing with persons the more able and naturally rationall the men are that take them up the more destructive they make themselves unto the comforts of their brethren and the neerer their Debates thus agitated relate unto Religion the further off they set themselves and others from the kingdom of Jesus Christ the respect which is had to gain credit with men to loose no ground in the Debate and to be thought a leader in the cause together with the fear lest we should seem to be foiled in any thing chiefly after we have owned the title of a Doctor of Divinity and think our selves in some repute for Learning doth strip us of all Christian simplicitie and morall ingenuitie for when we come to a close fight and in danger to be convicted of some error our passions are inflamed and we choose rather to make our contestations endlesse and inextricable then that our Antagonist should seem to have gotten any advantage against us Thus we strive not for Truth and Righteousnesse how to finde it out for the unpartiall way to seek it is not once thought upon but for our selves in comparison to others that we and we onely may be thought to have it and this makes the Debates tedious full of trifling circumstances and so large and voluminous that to read onely the heads of matters agitated in this way will require more time then a wise man will afford thereunto or a godly man can take pleasure to spend thereupon Upon these rocks of contentiousnesse and irregularitie the excellent gifts of many able and otherwise godly men are oft-times shipwrackt For Satan by their zeal for themselves The evill effect of this way and privat ends hath blinded them in that which is truly publick and by this meanes for it is from the failings of godly men on all sides that our misery doth chiefly arise a fire is kindled amongst us of prejudicacy and jealousie which never will be quenched by humane power or perswasion only God
is able to put forth his hand in some extraordinary way to lead us in a path which yet we have not known a path which godly men will be capable to discern from his word wherein it is revealed and which by his Spirit will 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
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.
composition of it from the Apostles doctrine to the Hebrews who in his 12. Chapter having exhorted the professors of Christianity to follow Jesus Christ and the cloud of witnesses which are gone before them in hearing the Crosse and the contradiction of sinners v. 1 2 3. and not to faint under the fatherly rod and chastisements of the Lord through afflictions knowing that they are the effects of his care over them and that they will bring forth the peaceable fruits of righteousnesse to them that are exercised thereby v. 4 5 6 7 8 9 10 11. He doth infer from thence this direction and admonition Wherefore lift up the hands which hang down the knees that are loosened or out of joynt v. 12. And make straight paths for your feet lest that which is lame be turned out of the way but let it rather be healed v. 13. Follow peace with all men and holinesse without which no man shall see the Lord. v. 14. Looking diligently lest any man fail of the grace of God lest any root of bitternesse springing up trouble you and thereby many be defiled v. 15. Lest there be any fornicator or profane person as Esau who for one morsell of meat sold his birth-right v. 16. The complicated Remedy thereof in the words of the holy Ghost Which are opened in the twofold scope thereof This Apostolicall counsell doth presuppose a people in a condition such as we are in under a triall of afflictions and chastisements for their sins his scope is twofold first to encourage them to make a right use of their afflictions in bearing them patiently and without faint-heartednesse for the end for which God doth send them which is that thereby they should be drawn to lay aside sin and the weight of earthly things which doth beset them v. 1. to resist sin unto the blood striving against it v. 4. to look upon God as their Father in afflictions v. 7 8. to be in subjection to him thereby v. 9. and to hope to partake of his holinesse and of the peaceable fruit of righteousnesse when they are exercised thereby v. 10 11. His second scope is to direct them how to free themselves from sin that in the performance of necessarie duties they may concur with Gods working by his chastisements to work out their own salvation To which effect he lets them see what they ought to do and what they ought to avoid he exhorts them to that which they should do in v. 12 13 14. and admonisheth them of that which is to be avoided v. 15 16. And applyed First in the conformity of our State to that of the Hebrews Now to make a distinct Application of this advice to our present condition let us consider two things first what conformitie is between our state and that state wherein the Apostle doth finde them to be secondly how the duties which they are enjoyned to perform that they might be delivered from the sinfulnesse of their state should be set upon by us that we may be freed from the same evils attending our State The conformity of that State wherein they are found to to be with ours is in these particulars 1. They were under the chastising and reforming hand of God so are we 2. Their afflictions did occasion in their spirits a want of courage and resolution to undertake cheerfully the good works of the holy profession and in the way of their proceeding there was an unevennesse and lamenesse of their course out afflictions have wrought the same indispositions upon our spirits and upon the course of our proceedings for in our spirits we finde not that alacrity amongst most men which should be to set upon the work of a compleat Reformation and which is necessarie to carrie it on as it is begun but the hands of many hang down and their knees are loosned and out of joynt through the apprehension of discouragements and in our proceedings we finde the course of many very uneven and lame and of some so much perverted that they are even turned quite out of the way 3. From this faintnesse of spirit which was upon the Hebrews in undertaking the works of their profession and the inequalitie of their wayes in prosecuting that which they did undertake did arise strife and debate and with it much uncleannesse and defilements of the flesh and spirit which naturally go along with variance We are here in the same case for on the one hand our want of true zeale and forwardnesse in necessary duties on the other the crooked and perverse courses which we have followed have multiplied matters of private and publick quarrels amongst us and these have been fruitfull in manifold disorders wherein our corruptions have mightily broke forth and manifested the uncleannesse which is in us 4. The Hebrews by reason of their strivings and of the defilements following thereupon were under a threefold danger First that amongst them there might be a falling away from the grace of God that is from the saving truth which they had received Secondly that upon their defection a root of bitternesse might spring up and defile many Thirdly that amongst such as might be defiled fornicators and profane persons such as Esau was might be found Now to us all these dangerous evils are befallen as the results of our filthinesse in our quarrels For it is clearly manifest that although the grace of God which bringeth salvation hath been more powerfully revealed unto this nation then unto any in the world since the discoverie of Poperie yet it is as fully apparent as any thing can be that amongst us now there is a more apparent defection of many from the grace which we have received then amongst any that have attempted a Reformation in these latter times So the first thing whereof they were in danger is come effectually upon us As for the second would to God that there were but one root of bitternesse sprung up amongst us but alas there are so many that they can hardly be named and they have defiled so many that they cannot be numbered Instead of acknowledging God to be the onely true God and Jesus Christ whom he hath sent a root of bitternesse is sprung up whereby men do Deifie themselves instead of the holy Scriptures they make their own reason or fancie a rule of truth and instead of Ordinances of holy worship they rest upon the pretence of the spirit and the private motions thereof to enjoy God Some instead of Repentance and Faith and the exercise of all vertues maintain that the practise of all vices is the onely way to happinesse and some instead of denying themselves in the world and submitting to the superiour powers which God hath set over them therein maintain that all government is to be abolished and that the right to possesse all things doth belong to none but unto themselves And because these defilements have spread themselves in the hearts of many therefore the last of the evils whereof
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
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
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
exalted above all creatures and imaginable qualities infinitely and unconceiveably beautifull in all perfections so that in him and in all his wayes there is hath been and shall be nothing but pure and perfect goodnesse for ever and ever without any shadow of turning This property of the Divine Nature we are made partaker of by Christ for of his fulnesse we receive all and grace for grace and in him the 1 Pet. 1. 15 16 Father doth call upon us to be holy as he is holy Holinesse then in us is the conformity of our spirit and state unto God in this property of his nature whereby we become pure and undefiled set a part unto him from all uncleannesse and exalted above the causes of disorder and lustfulnesse in the creatures that we may have communion with him for without this conformity unto him in his nature there can be no fellowship between him and us for what communion hath purity with uncleannesse or light with darknesse for which cause also the Apostle addes this doctrinall clause to his exhortation that without holinesse no man shall see God both to stir us up the more to follow after it as that which is so absolutely necessarie for our salvation that the want thereof doth inevitably threaten a separation between God and us for ever And also to intimate an implyed promise that if we follow holinesse with all men we shall be made fit to see God as well in his works here in time towards all men as in himself face to face hereafter for ever It is evident then by this that the following of Holines with all men doth make us peaceable towards all men because it takes us off from the occasions of carnall strife and unites us unto God in the puritie of the Divine nature but where the heart is not cleansed and made above all things carefull in serving God acceptably to walk in the sphere of a pure life above the defilements of creature concernments there it cannot attain to a peaceable disposition neither within it self nor towards others And without scruple we may conclude thus that wheresoever men are not raised unto that universall peaceablenesse of spirit which is here required there they come also far short of the duty of Holinesse which is here recommended unto them Let therefore no men deceive themselves and lye against the Truth whosoever do take up a resolution rather to strive and contest with some men about the affairs of this world for their own sake then to follow Peace and Holinesse with all men for Gods sake are not in a case to see God or to serve him acceptably in all things because the passion of lust for themselves which is the cause of all strife between them and others is inconsistent with that reverence and fear which is requisite to serve him acceptably The Negative Duties How to prevent failing of the grace of God and the springing up of the roots of bitternesse Thus we see what the Positive Rules whereby our disorders and distempers may be cured are and how they depend one upon another Concerning the Negative Duties which follow I shall be very brief for if these former be carefully observed there will be no difficulty in the practise of the latter but with ease and safetie they will fall in of themselves For he that followeth holinesse with all men must needs follow it by the Truth which is the ground of that performance Now the Truth which doth beget Holinesse in all those that are sanctified is the Grace of God which hath appeared and bringeth salvation unto all men teaching us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in tgis present world looking for the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The truth of this Doctrine is the Grace which bringeth salvation unto all men and this it doth by teaching them the way to true holinesse in and by Christ Jesus he then that doth follow this namely Holinesse with all men must needs look after that namely Truth in every one lest any fail of it for if the knowledge of this saving Truth should fail and be cast off by any as then he will be taken off from the way of Holinesse so he will be set to follow the imaginations of his own heart which can send forth nothing but seeds of corruption which will beget roots of bitternesse whereby many will be defiled The way therefore to prevent the growing up of these roots is to keep the heart possest with these principles of saving knowledge which are the fundamentals of all Gospel faith and hope for Grace and to do this there is none other direct means but to hold forth the testimony of Jesus so as to commend the truth thereof to the conscience of all men in the sight of God which is done by manifesting the light of life which is in Christ with sound speech that cannot be condemned that he who is of the contrary party may be ashamed having no evill thing to say of us or of our testimony Whence I shall infer this that the way to maintain Religion by the shaken reed of meer humane authority and to beat down the errors of the minde with the club-law of corporall punishments which some have endeavoured to do is no part of Gods counsell for that which hath upheld and will uphold the Truth of Religion without yea and against all the might of the world is nothing else but the evidence and the demonstration of the spirit and power and that which hath beaten down and will beat down heresies and errors is nothing else but the armour of Righteousnesse on the right hand and on the left by which all the imaginations of men and strong holds of Satan in them are cast down and every thought is brought into captivity to the obedience of Christ The method then both to prevent and to correct errors is this that we should take care that the faithful word which hath been taught and as it hath been taught by the Apostles and Prophets be held fast and held forth that by the sound doctrine thereof we may be inabled both to exhort those that stand in the Truth that they take heed lest they fall from it and to convince the gainsayers whose mouthes must be stopped by religious dealing and rationall conferences with them If then we should apply our selves to dig up the roots of bitternesse which are sprung up amongst us for to prevent the rising of them is too late we see that the way to be taken is this that on the one hand Catechetecall Truths should be fundamentally taught and according to the form of sound words enlarged upon and opened and on the other hand orderly conferences should be set afoot and
regulated by Authority that vain-talkers and deceivers may not be left without conviction and this the Ministers of the Gospel should intend before all others as the proper work of their peculiar calling How to represse and correct profanenesse Thus then by this way of looking out we may both prevent and correct the falling of many from the grace of God and the growing up of the roots of bitternesse which have defiled many but as concerning the profane who like Esau in their uncleannes are come to that height of impiety that they renounce openly the profession of Christianity for a morsell of sensuall pleasure in this present world there can be no dealing with them as I conceive but two wayes if God peradventure will give some of them repentance unto life The one is to deal rationally the other to deal authoritatively with them In dealing with them rationally the principles of Humanity and Morality must be brought home unto their conscience to discover unto them what the indignitie and vilenesse is of these defilements wherein they wallow themselves like unto beasts what the unprofitablenesse is of all their present enjoyments what in that course their losse of Honour and Perfection is by man in another course attainable and whence all this doth arise in them to the prejudice of their own state of true happinesse and of the societie of mankinde that so much reason and moralitie as may be found remaining in them and is not become brutish through sensuality may be kept alive and if possible wakened unto righteousnesse In dealing with them authoritatively notice must be taken of their open profession of profanenesse that it may be repressed in them and they brought to shame for it of their plots and practises against Christianity by which they endevour to bring reproach upon the professors thereof by making them contemptible for the professions sake and of their excesse of riot and sensuality lest others be infected and perverted by their example for which they ought to be made lyable to some punishments that they may stand in a we and fear if not God yet vertuous men and the losse of their own bodily conveniencie Now the punishment which I conceive a Christian Magistrate should inflict at least upon those that are found incorrigible is that which Abraham at Sarahs request and by Gods approbation of her Gen. 21. 9 10 11 12 13 14. desire did inflict upon Ismael because he mocked Isaac which was that he did cast him out of his house and the punishment which David as a Magistrate in the Common-wealth of Israel doth resolve to execute against all wicked doers in the discharge of his dutie towards God which is to cut off all wicked doers from the City of the Lord that is at least Psal 101. to banish them or discountenance them so that they shall not finde any abode in the Common-wealth with content And thus farre we have followed the Apostle in the first part of this Directorie let us now come to the second part thereof and take the royall Prophet for our Director therein The second part of the Directorie relating to the duty of Magistrates in the cure of our diseases Hitherto then we have seen how all professors of Christianity but chiefly the Ministers of the Gospel are taught what they ought to do towards the cure of our present diseases in their charge by the administration and application of Divine love unto the symptoms thereof but now we shall also God willing observe briefly how all that have power and authority over others but chiefly the supreme Magistrates of Nations knowing God are taught what they ought to do towards a further cure of the same diseases by the administration and application of Divine Righteousnesse unto the symptoms thereof in their peculiar places I conceive then that the holy Ghost hath set forth David in the 101. Psalm as a pattern of righteousnesse to teach all Magistrates their duty that they may learn to write after the copy which he hath set them Let us then consider and contemplate in him the spirit of a true Christian Magistrate by the Analysis of his words and some short observations to be made thereon The pattern of a true Christian Magistrate set forth in Psal 101. Where of the brief Analysis is given The propheticall King intending to make profession of that which in the discharge of his Magistracie he was resolved to perform doth in the 1. ver of the Psalm declare three things by way of Preface 1. The matter whereof he did purpose to speak I will sing of mercy and judgement 2. The Person to whom he would addresse his speech Vnto thee O Lord will I sing 3. The manner of delivering himself I will sing I will sing Where we shall observe these foure points for an introduction 1. What the summe and substance of a Magistrates employment is whereupon all his thoughts should be set that it is Mercie and Judgement Mercie is his work towards the godly and honest Judgement towards the ungodly and dishonest towards those Protection and favour is the work of Mercy towards these to discover and to punish them is the work of Judgement Whence we may further conclude that to leave the vertuous without encouragement and protection or the wicked without reproof and punishment is not onely want of judgement in a Magistrate but crueltie against the State over which he is set how much more then if he should persecute the godly and favour the wicked 2. That Magistrates ought to intend the performance of their duty for conscience sake towards God and not for any other designe of their own as many use to do for David here sets himself as in the presence of God to speak and make profession of his duty unto him Vnto thee O Lord saith he will I sing To thee as to the great witnesse of the sincerity of my heart in this profession of my duty And to thee as to my Judge and Soveraigne to whom I am accountable in all the works of my employment For Magistrates judge not for men but for the Lord and happie would they be if they could be mindfull of this 3. That the professions which Magistrates make of their duty and of their resolutions ought not to be addressed as to men to cajole them with fair words and gain credit with them but as to God in the nature of a religious promise to bring an obligation voluntarily upon their own souls to perform their duty 4. That Magistrates should undertake the works of their calling with a great deal of cheerfulnesse and that to such as are in places of eminent trust the discharge of their duty should be the chief matter of their joy For we see here with what cheerfulnesse of minde David doth undertake his employment I will sing I will sing saith he twice repeating the expression once in respect of Mercy and Judgement another time in respect of God For his
duty relates to both at once materially to the one and finally to the other A worldly minded man coming to preferment doth rejoyce that he is exalted above others and hath gotten power to do his own will But a godly man doth rejoyce in the assurance of Gods favour Lift thou up the light of thy countenance saith he upon us thou hast put gladnesse in my heart more then in the time that their corn and their wine increased Psal 4. 6. 7. And again Thy statutes saith he to God are my songs in the house of my pilgrimage Psal 119. 54. And this much the Preface doth teach and direct Magistrates concerning their employment the profession of Davids resolutions follow wherein he declares first what he will endevour to do in his place and calling secondly to what effect and end he will prosecute that endevour That which he will endevour doth concern partly himself in his own person partly the persons of other men First he resolves to order himself towards the doing of that which is good then towards the avoiding of that which is evill Towards the doing of good he not onely resolves upon the duty but prays unto God for his presence with him in it The Duty resolved upon is set forth in the thing to be followed in the manner of following it and in the means whereby it may be attained The thing to be followed and aimed at is a Perfect way The manner of following Ver. 2 it is with wisdom I will behave my self wisely in a perfect way And the means whereby this aime may be attained is to walk in his particular station with a frame of heart sutable thereunto His particular station is his house I will walk within my house And the frame of heart sutable to his aime is with a perfect heart A perfect heart towards God will bring a man and keep him in his way which is perfect In the midst of this resolution between the expression of his aime and of the means to attain it a prayer is put up for the assistance of Gods presence with him in the undertaking O when wilt thou come unto me which doth presuppose a promise layed hold of that God would come and be with him and it doth expresse his faith and expectation of the fulfilling of that promise A promise to this effect is given to all beleevers in Isa 64. 5. Thou meetest him that rejoyceth and worketh righteousnesse But more expresly David might look upon the promise made to Joshua and in his name to all faithfull Magistrates where God saith As I was with Moses so I will be with thee I will not fail thee nor forsake thee onely be thou strong that thou mayest observe to do according to all the Law c. This Commandment he resolves to do by walking in that perfect way with a perfect heart and therefore he expects the fulfilling of the promise made to the performance and accordingly prays for the same Thus then he sets himself not in his own strength but under the conduct of God for the doing of that which is good as for the avoiding of that which is evill he takes up a twofold resolution first to free himself from evill objects and ends I will set no wicked thing Ver. 3 before mine eyes the originall is no word of Belial now Belial signifies one that is without yoke and disorderly So that his meaning is more properly I will not intend to be without yoke or to do any thing out of order Secondly to free himself from the meanes and instruments subservient thereunto which are all the works of men turning away from the will of God I hate the work of them that turne aside it shall not cleave to me These are his resolutions concerning himself the things which he resolves concerning others are partly against those that are vicious partly for those that are vertuous Against those that are vicious his resolutions seeme to run in two Channels the one under a more private the other under a more publick relation and in each respect his resolutions against them have three parts or degrees The first tends to a separation from his acquaintance and familiarity the second to a banishment and the third to an opposition and destructione of them In the Channell of private relations he resolves thus against the vicious First to separate two sorts of vicious men from his acquaintance and familiarity the first are those of a froward and perverse heart that is men whose intentions and designes are perverted from the right way A froward heart shall depart ver 4 from me The second are those who are willing and ready to act evill and put wicked designes in execution I will not know a wicked person In the Originall it is properly a person doing evill Then to banish and cut off from all private society him that is a backbiter of his neighbour who so privily slandereth his ver 5 neighbour him will I cut off And thirdly to oppose and put down as unsufferable the proud and ambirious him that hath a high look and a proud heart ver 6 will not I suffer Having thus determined how to behave himself against those that are vicious in respect of privat relations he resolves under the same relations for those that are vertuous that he will seeke them out to bring them near unto himself that they may abide with him Mine eyes shall be upon the faithfull in the Land that they may dwell with me The Channell of privat relations being thus resolved upon he comes to resolve upon publick relations also Where first he reflects upon the vertuous and determines to employ them in publick services He that walketh in an upright way he shall serve me And then setting himself against the vicious in reference to publick affairs he hath another threefold gradation of distance in dealing with them First To separate all deceivers from amongst his domesticke ver 7 servants He that worketh deceite shall not dwell within my house Secondly To banish all lyars from his sight and presence He that telleth lies shall not tarry in my sight Thirdly To oppose and destroy diligently all the ungodly ver 8 wicked I will early destroy all the wicked of the Land Hitherto we have seen what David would endeavour as a Magistrate in his place the end and effect for which he would intend all this is to do service unto the people of God that I may cut of all wicked doers from the City of the Lord. And brief observations raised thereupon shewing The Supreme end of a Magistrate Which to attaine they must order themselvs to their worke By setling their relation towards God in their places And how that is to be done Now to gather briefly a Directory from hence for a Christian Magistrate in his Charge besides that which the Preface of the Psalme hath already suggested and we have taken notice of we may observe from the whole of this
in the world If then a Magistrate doth not designe his paines to protect this City and make it free from the molestation of wicked doers he doth not fulfill the mind of God in his place and is so far from behaving himself wisely in a perfect way that he fals short of the main end of his employment and will be circumvented by the folly of his own deceitfulnesse for God will certainly overturne be-foole and disappoint all the contrivances of men though never so crafty and powerfull which are not answerable unto this great end of setting up his Sonne and he will turne out of their places all Magistrates and Governours of the Nations which Rule the World onely for themselves or for temporall advantages rather than for the conveniency and protection of his Citie if we beleeve that Christ hath a rod of Iron in his hand and that he is now dashing all the Nations in pieces and turning the Rulers thereof out of their way who have not kissed and served him with fear we ought to be so wise as to consider that at last no interest but that of Christianity will hold out What the cause is of the present troubles and changes of government in the world and among our selves Let Magistrates then if they desire to stand learn to understand this interest what it is for nothing will preserve them from danger but the maintaining of it because nothing can direct them in a way pleasing to God and permanently good but what is answerable to these Rules and leads to this end And who is so blind as not to see that the not observing of these Rules by those that were in places of government over us and the missing of this end hath brought all these changes and alterations upon them and us And therefore it is a certain and easie prognostication to say That if those who now govern us take not up these Rules and Maximes of State to govern justly themselves under God and us thereby but think to doe all their will by standing upon their sword they will assuredly find themselves deceived It is cleare enough that the misgovernment of those who are conquered did overthrow them and not the wise conduct and might of those that have conquered them If therefore our present Emperour-Power govern not themselves in their places any other way than their predecessors have done their own want of rule in the profession of Christianity will condemne them and the fruits of their own doings will execute the sentence of destruction and conquer them although from without no enemy should appeare to invade them That which the Psalmist hath said is verified in our sight before all the world That Promotion cometh neither Psal 75 6 7. from the East nor from the West nor from the Desert either South or North but God is the Judge he putteth down one and setteth up another If promotion could have been upheld to those that were in place by helps from any parts round about us they could not have been put out of place for all possible endeavours from all parts were used to keep them in but it is manifestly Gods hand that hath put down some amongst us set up others And why hath he put down some He hath done it as a Iudge their wayes were ripe for judgement and he would continue them in their places no longer They sought themselves more than mercy and judgement therein And why hath he set up others He hath done this also as a Iudge that the course of mercy and judgement may be still maintained in the earth that those who are intrusted with his power to rule others should walk with him in a perfect way and destroy all evill doers from the Citie of the LORD Which if they doe they shall be established but if they do it not they shall be put down and judged as others were before them That the present Rulers are Conquerours And how conscionable men ought to behave themselves towards them Notwithstanding the doubtfulnesse of their title and claim of right to their places Now to bring this matter yet neerer home to the purpose in hand I suppose that none is able to deny this That God hath given to those that are now over us in places of Rule a conquest of all that have hitherto opposed them in their designes and to call them conquerours of the State that lately was as I conceive it no injury to themselves nor reproach to the conquered nor disparagement to us that are under the power of their conquest seeing it is manifestly Gods will it should be so and who can reverse it so I hope that God who hath set them up will incline their hearts to set themselves as his instruments in their places to be conquered by the perfect way of his Rule that therein by the law of Love they may conquer all such as feare his judgements and hate not thereby to be reformed And as it is my duty to wish and desire this for them seeing they are now under God over me so I am bound to pray unto him that it may be so with them through his grace towards them And if I am bound thus to pray for them I am also obliged to doe what I can to procure it unto them For I take this to be a cleare Rule in Christianity Whatsoever I ought to pray for I ought also to procure and labour for by all the meanes I can in the way of my calling Now some of the meanes by which I can in the way of my calling help to procure the grace I pray for unto them are these 1. That I should make my paths straight towards them giving them no cause of offence in any thing lest my Ministery in the Gospel be blamed 2. That I should apply my selfe in love towards them to heale what I find amisse and not set my self to turn the lame out of the way and make any thing worse 3. That I should follow peace and holinesse with them and consequently not set my selfe to strive obstinatly against them farre lesse to oppose them even in things that are just before God and Man and necessary to preserve common safety and quietnesse 4. That I should look carefully to them to be able when God doth give me opportunity to instruct exhort and warn them lest any faile of the grace of God and walk not worthy of the vocation wherewith they are called For by these means God peradventure may make me a good instrument and a vessell of honour in his own hand towards them if I be purged from the earthly distempers of humane passions And what although I should see no great appearance of being received by them in that which I offer and mean well according to the Gospel What although I should perceive no redresse of any thing but rather an increase of publick troubles and grievances What although all hopes of peace and settlement should more and more
nor can it be expected that the fiercer spirits on either side should be inclinable to make the overture of such a resolution either to their own party or to their adversaries therefore those of each partie who have not over-heated themselves by the resentments of partialitie so as to forget all their interest in our common safetie should be sought and stirred up to become leaders of the rest in this work and upon the ground of this duty that all are equally bound to help towards the removing of stumbling blocks out of each others way they should be made Mediators to procure from all of their own partie such a Declaration wherby an engagement may be brought upon them to make them willing to listen after some amiable treatie wherein both sides may for conscience sake in the fear of God intend to receive and give mutuall satisfaction so farre as may be for things past and to prevent the desperate effects and mischievous consequences of a perpetuall increase of disatisfaction in time to come This should be the maine designe of the Treatie which none but an enemie unto all goodnesse can disrelish and none can intend to obstruct or divert but such as seek equally to have both parties destroyed by their own divisions For as to preserve us from inevitable ruine nothing is now necessary but our union in Christianity so to work our certain destruction nothing as to men hath a possibilitie to do it but the continuance of our unchristian divisions Therefore I shall confidently hope that if by the means of this kind of Mediation some Regular and Prudently limited treatie with moderately free and peaceable conferences might be set a foot to the end that between the godly on both sides some better intelligence may be begotten towards common Christian designes that between the Rationall the discreet and the ingenuous of both sides some hurtfull mistakes and prejudices may be rectified and that between the fiercest and most injuriously passionate on both sides some allaying of their heats may be wrought and hatefull offensivenesses made to cease I say if a Treatie and conferences to this effect might be obtained I am confident that notwithstanding all these black clouds which hang over us and the darknesse of confusion which doth beset us that the Sun of Righteousnesse would speedily break forth and gloriously shine upon us with healing in his wings And how it may be perfected Therefore the means and wayes to draw on this Treatie and to order the conferences which therein may be effectuall to these ends will be in all probability that which under God may settle us in a good correspondency together and that I may not be misunderstood in this motion I conceive it not fit that the Treatie and the conferences should be between the Magistrate himself and the Ministery but that it should be between Ministers of the one and the other side to whom grave and judicious Common-wealths men of both parties might be joyned not so much to debate as to deliberate and consult of the manner and way of removing obstructions by the mutuall satisfaction of doubts and equitable desires of the one and the other side to the end that henceforward a concurrence in necessary and pious endeavours may be setled amongst those that are truly Godly and faithfull in the Land And if it could be hoped or probably known that this motion would be generally entertained and a reall inclination found on the one as well as on the other side to meet together and speak one with another about matters of agreement in a Rationall and Christian way it would be no difficult thing to propose upon liking a particular way and platform of proceeding both for the Treatie and for the Conference to shew how they might be ordered without partialitie so as to reach without doubt to the ends for which they should be set a foot but till this can be hoped for or known it will be in vain to make any such offer especially in a publick way perhaps privately it will not be uselesse to shew more fully these particulars 1. For what Reasons both sides should intend a Treatie and Conference one with another 2. For what ends and to what purposes the Treatie and Conference should be set afoot 3. What the way and means should be to make them effectuall to their ends Here again may be shewed 1. How the preparatives thereof should be made 2. How the proceedings therein should be ordered both in the Treatie and in the Conference In the Treatie is to be thought upon 1. Who should be the treaters 2. By whom chosen and appointed 3. What their authority should be 4. How it should be limited by those that appoint them 5. And what the Method of proceeding should be in the meetings of each party amongst themselves apart when they consult with those whom they shall appoint to treat publickly in their name In the Conferences is to be thought upon 1. Who should be appointed to confer in the name of others 2. How the conferences should be managed whether by extemporary discourses or by putting things to paper or both waies in certain cases 3. How the things whereof conferences are to be had should be determined what should be exhibited in writing what left unto extemporary discourses at the meetings of both parties 4. And whether each partie should not exhibit unto the other in writing what ever they amongst themselves fully agree in that the other party may take it along with them to consider of it and to reply thereupon to shew how far they consent thereunto 5. And to prevent mistakes whether the papers mutually exhibited to be considered should not be read and in cases of ambiguities in words explained and opened and of doubts in the matters cleared by the proposall of Questions and Answers which Scribes appointed on both sides should take notes of 6. Whether any particular Treaters in cases of doubts proposed should be intrusted to speak the sense of all ex tempore and if not how the matter should be ordered that all those whose sense is not declared may be heard and taken notice of without confusion I say concerning these and such like matters tending to prepare the way towards an agreement perhaps it would not be amisse to have a preliminary Tract which might be put into the hands of the Mediators of both sides that they might possesse those with whom they shall deal on each side with the platform of the whole designe lest any should think themselves over-reached and brought into a snare lest jealousies and sinister impressions of men that are prepossessed with fears of loosing their just freedoms make the designe without effect And lest any should be backward in so necessary a duty for want of insight into that which ought to be fore-known and predetermined that the means may be found answerable to the end which shall be pretended and intended Thus you see Honoured Sir