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duty_n	master_n	respect_n	servant_n	1,977	5	7.1711	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81905	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 Dury, minister of the Gospel, to give a friend satisfaction: and published at the desire of many. Octob. 3. Imprimatur, Joseph Caryl.	Dury, John, 1596-1680.	1649 (1649)	Wing D2836; Thomason E579_1; ESTC R206157	157,053	200

flye from us should I therefore leave off to do my duty shall I cease to pray for those that are over me shall I not endeavour that they may know Gods wil in their places and receive grace to doe it shall I be weary of well doing towards all I hope none will advise this I therefore shall not need to scruple a compliance and concurrence with any in things just and lawfull in themselves For let the Title of those that stand now with power in the places of Rule be what it will whether it be called a conquest of the former state yea or no and whether as Conquerours they may justly claim all the rights which the State could pretend unto yea or no Or whether it be a vindication of the inherent power and liberty in the body of a Nation from the hands of those that had enslaved it yea or no Or whether it be the necessity of a naturall defence of the Rights and Priviledges of the people against those that by power seek still to invade the same yea or no Or whether it be as some terme it an irregular usurpation and abuse of power and trust in those that are servants to make themselves masters yea or no or what Title soever else may be given to their ruling state and power it maketh no matter to me in respect of Christianity and those fore-named duties because in Christianity those are duties which I must intend without respect of persons at all times and towards all men except I can truly judge that they have sinned the sin unto death which I hope none will judge of these for suppose as to men that their standing had no place and should be thought not onely in respect of the Nationall but even of naturall lawes altogether unjust yet if I must look upon them as they are by Gods permission and direction set up and from him if I find them as over me in places of Government so such in whose hand he hath put the full administration of his power over the whole Nation I must conclude that by vertue of his command I am bound to pray for them that they may have grace to manage their Power and Talents rightly according to his will and for the good of the Nation and for the City of God therein for whose sake also I ought to assist them with my best abilities received for publick service to inable them so to doe Upon this account therefore I wish from my heart that every one of them may be in their lives and charges as perfect and upright in the way of God as David was and as zealous to advance all good and destroy all wicked doers from the Citie of the Lord as he professeth himselfe to be What ever the title and claim to right may be in others who stand as competitors with or against those that are in possession I take not upon me to determine either way no man hath made me a judge or a divider of rights between the great ones of the world my way in the Gospel is to prejudge none in that which God hath given them but to serve all through love in that which is good As for that right which God doth give to power For the most high of all ruleth in the Kingdome of Dan. 4. 17. men and giveth it to whomsoever he will and setteth up over it the basest of men I shall leave it to his own effectuall determination by the setting up of one and putting down of another for the actuall possession of Gods place over men by the administration of his supream power in the hand of one and out of the hand of another is that by which I must take notice of his determination of the matter As for my selfe my whole work is to judge of mine own wayes how to keep them pure and without offence towards all how to hold forth the word of life and thereby to stirre up every one to follow the example of Christ Iesus by walking in love as he hath loved us and in holinesse as he is holy and how to follow peace and reconcile differences which are destructive to Church and State in a Gospell-way chiefly when God doth open a doore of utterance unto me and this is all that I am to meddle withall in my place and calling and as I hope without humane respects and worldly ends never to be wanting to this so beyond this line nor consideration no man nor thing God willing shall ever draw me It is a small matter to me what any may think or say of my present medling in this businesse and this way yet I shall never refuse to give a true reason to any that shall discreetly seek it of my proceedings but to answer the partiall cavils and interpretations which passionatly selfe-willed and conceited men shall intend to put upon my actions I shall alwayes think it below my care and Calling and regard it no more than the noyse of a Dogges barking A briefe Digression Concerning a correspondency between Magistrates and Ministers And these expressions I have here inserted concerning my self by way of digression not only to shew the true grounds by which I am led thus to judge and act within my Sphere but also to obviat something in the mindes of some men which is obstructive to the entertaining of these impartial suggestions in Gospel-simplicitie as at this time offered without any further designe for cursed be he that doth the work of the Lord deceitfully and finally to make it apparent that I am neither ignorant nor imprudently careless nor afraid of The intent of the digression the thoughts of men concerning my self nor unaware of the imaginations which some will entertaine concerning that which I have said already and that which now I am entring upon to say which shall referre to a mutuall correspondencie which ought to be between the Ministers of the Gospel and the Rulers of this and of every Christian State For seeing the last Aphorisme which I have drawn from Davids Directory concerning the aime of a wise and godly Magigistrate doth lead me as it were by the hand unto this matter whereof the consideration is as necessarie for our safety as any thing hitherto spoken of I should be very much grieved that my Brethren of the Ministery by a mistake of duty and preposterousnesse of zeale against those that are over them with power in the State should necessitate them through their unruly and implacable misbehaviours to take up designes for their own and the publick safety wherein neither we nor they themselves will have any cause of rejoycing or that they should divert them from the intentions whereunto hopefully they may be fully carried as being inclined thereunto by their own principles For I know no probable reason to think that they should not be willing to performe the perfect duty of a Christian Magistrate and follow Davids example therein when they are fully

convicted that their ultimate end must not be so much to serve themselves and others in temporall matters as to protect the City of GOD from all anoyances of the wicked of this world for that is Davids meaning when he saith in the conclusion of this Psalme that He will early destroy all the wicked of the Land that he may cut off all wicked doers from the Citie of the LORD Where it evidenty doth appeare that the last effect of his endeavours in his Magistracie was to procure the well being of the Church of GOD by the wayes of power and authority which God hath put into his hand And if so then these Corollaries will follow as I conceive concerning the power and duty of the Magistrate The grounds upon which it is hoped 1. That to the Magistrate a coercive power of all wickednesse doth belong both in Church and Common-wealth 2. That no persons may pretend any exemption from being under his power and jurisdiction in outward visible matters belonging to their places 3. That he is bound by his place to protect those whom he judges true and faithfull servants to God in all the duties of his service 4. That he ought to take notice of the carriage of all Ministers in their places how they behave themselves therein without blame and oversee all the affaires which are agitated amongst them in all their publick Assemblies 5. That as the Citie of GOD without his protection cannot be in safety so without his concurrence the publick Reformation thereof cannot be accomplished 6. That it doth no way belong unto any who by Gods appointment are under his inspection protection and jurisdiction and ought to act with his concurrence to take upon them to act any thing in a publick way or of publick concernment whereof to him they intend not to be accountable The necessity of it These Corollaries as they follow clearly to my understanding upon the last words and matter of the Text so I am perswaded they will meet with no objection or contradiction which to a rationall man may not easily be answered Therefore taking them as Truths to be granted I shall endeavour to build thereupon that which I thinke may and hope will and judge should work a Christian correspondendency between the present ruling Powers and the Ministery of these Churches for seeing it is evident that the Ministery and Magistracy are the Pillars of humane Societies and that a House cannot stand when the pillars which support it stand not firme together or by their standing weaken one another Therefore we must needs conclude that if there be no amiable correspondency sought but a manifest division maintained between these two that our publicke diseases will become absolutely incurable and that this symptome thereof will be fatall to this State For except a Cure can be found unto this breach how can there be any true healing of other breaches or prevention of future Calamities hoped for will not from hence inevitably follow a perpetual increase of animosities and offences on all sides and from thence an endless sequel of judgements and will not God destroy all those that are accessary to the Causes of such evils except they prevent him by repentance therefore to compleat the application of the forenamed Remedies which we have found to be specifical to our Diseases nothing can be thought upon more useful nor so necessary than to work out and procure this correspondency for as without the Concurrence of these two hands there can be no settlement or advancement of any publick undertakings So with their joynt strength and cooperation in this way of God we may confidently hope that the works of our Reformation may be speedy safe full and permanent Let me therefore as one touched with the sence of this necessary Duty discharge my Conscience in the presence of God Three points to be spoken to about it I shall not stretch my self beyond my line either in respect of superiour Powers or of my Brethren in the Ministery but with all tenderness faithfulness and humility of spirit I shall apply my self unto them both joyntly and as briefly as may be in so waighty matters and for a close to this discourse I shall represent unto the one and the other indifferently three things 1. What the conscionable inducements are which should equally move both Magistrates and Ministers unto a friendly correspondency in the discharge of their publick Duties 2. What the meanes and wayes are by which this correspondency both may and ought to be entertained 3. How the obstacles which stand in the way thereof should be removed Of the first Concerning the Motives obliging Magistrates and Ministers to correspond in their charges If Conscience should be reflected upon and consulted withall in respect of the inducements which should equally move Christian Magistrates and godly Ministers to correspond together in the discharge of their publick duties three things will be found considerable to them both 1. Their joynt relation unto God who hath put them both in their publick places as his servants 2. The great interest of Christianity which he hath mainly recommended unto them both 3. The immediate ends of their mutuall correspondency which are these two the purifying of the City of God from all wickednesse and the strengthning of each others hands in going about that work both which things they are equally obliged in the presence of God to intend If therefore any weak voice could reach unto them both at once I would with due respect say thus if either of you do mind the great Lord and Master under whom you stand as Moses and Aaron did if to him you judge your selves to be fellow-fellow-servants equally accountable as well of your mutuall willingnesse to concur in his service as of any other duty if you think the profession of Christianitie a businesse worth the owning and a work incumbent to your charges that you should uphold and advance it as well joyntly as severally if the well being of the City of God and of the Common-wealth of Israel be at all a designe to be thought upon by you and if you can rationally conceive that your amiable concurrence will be highly helpfull towards these undertakings and that the want thereof will be as great an obstruction as any that can befall thereunto then I must intreat you that are upright in heart and that understand what such engagements mean that upon the consideration thereof you would shew your selves conscionably loving and inclinable to a correspondencie but if you will not lay this duty to heart nor make use of the interest which ye have in each other for the service of the Lord My soul shall weep in Ier. 13. 17 secret places for your pride and mine eye shall weep sore and run down with tears because the Lords flock is carried away captive by reason of your undutifulnesse If these things are not at all understood to be obligatorie or being understood are not thought

conquer this passion and therefore none but such as are taught of him to deny themselves in all things can follow his footsteps in this that when he was reviled he reviled not again when he 1 Pet. 2. 23. suffered he threatned not but committeth himself to him that judgeth righteously nor can any promise themselves freedom from vindicative affections who have not learned of him to love their Enemies to blesse them that curse them to do good to Matth 5. 44 them that hate them and to pray for them that despitefully use them and persecute them this Lesson the Apostle had learned being reviled saith he we blesse being persecuted we suffer it and being defamed we intreat 1 Cor. 4. 12. 13. It is evident then that nothing can make a natural man effectually to lay down the resentments of privat injuries but a real change of his nature by the work of grace in conformity to Jesus Christ which only can incline us to be kind and tender hearted towards others forgiving them what they have done to us amisse even as God for Christs sake hath forgiven us Ephes 4. 32. So then all that can be done to cure this as to men incorrigible evil is to hold forth this frame of the spirit of Christ and his Commandement both in our obedience thereunto and in our word of exhortation to move the Conscience of others to follow it The third is the apprehension of Gods vengeance But if those that should thus bear witnes of the life of Christ are to set rather upon the motions of revenge themselves and Rom. 12. 19. incourage those that are bent that way than inclined to take them off what shall we say unto it shall we not acknowledg that it will be just with God that he should execute his vengeance upon those that delight in privat vengeance against others and that take his proper work out of his hands for the Lord hath said vengeance is mine and I will repay it Behold then all ye that kindle a fire of wrathful revenge and compasse your selves about with sparkes of vindicative plots and attempts walk in the light of your fire and in the sparkes that ye have kindled seeing by no perswasions you can be brought herein to deny your selves This shall ye have of mine hand saith the Lord ye shall lie down in sorrow Isaiah 50. 11. Hitherto of the single Remedies The complicated follow as proper to the work of Magistrates and Ministers And why And thus much concerning the single and distinct Remedies which every one in private for himself is to make use of now it remaineth to speak also something of the universal and complicated remedies which all of us with reference one to another should seeke to apply unto our distracted publick Condition to heale the distempers which occasion the same and although all are obliged to desire and endeavour in their places the advancement hereof towards the publick yet properly the procurement and the application thereof doth belong mainly to the Ministery to the Magistracy in their several places and that with a special Reference to each other in their publick Administrations towards the Communalty As then the complication of our distempers doth beget an universal disease both in Religious and Civil Affaires So the general Remedies which flow from the fundamental duties of Love of Righteousnes and of Peaceablenes ought in a way of concurrence to be applyed both to the Church and Common-wealth Now the Ministers of the Gospel are Messengers of Gods Love and the Governours of the State are Ministers of his Righteousnes unto all men and both these as well in respect of their particular imployments as in respect of the common Profession of Christianity are called by God both unto the enjoyment of peace for themselves 1 Cor. 7. 15. Colos 3. 15. and to the practice and procurement of it unto others Rom. 12. 18. and Matth. 5. 9. therefore as the love of God that is our obligation to love him is the ground of all humane peace So the peaceable cure of all publick distempers and the first overtures and addresses thereunto must needes result from the effects and properties of love as it is Christian that is common to all and ought principally to be reached out unto all by the peaceable hand the righteous carriage and orderly behaviour of those that are the Messengers of Divine Love And again as nothing is truly love which doth not tend to a real good of him who is the object thereof or is not intended as a real good towards the object by him who is the Author thereof So nothing can be counted or will ever be found a real good or is intended for such unto any which is neither applyed nor intended as from God And herein the Minister should be the first to apply the Remedy of love Now it belongeth to none more to intend or apply things as from God then to the Ministers of his Word whose Profession it is to be the Messengers of his love as being sent forth to invite all men to partake thereof if therefore these do any thing towards any without a reference unto God and without the affections of his love they are of all men living the most unworthy of their employment it is true that all who glory in the name of Christ to call him Lord are bound to walk by this same Rule of love towards every one even as Christ hath loved us but yet it is evident that the Ministers appointed to publish unto all men his name are obliged herein to go before all others and to make it their special work to teach and perswade others to follow this way as it becometh the Disciples of such a Master and if any doth not this professedly he hath abandoned the main work as well of his Christian as Ministerial Calling for it is clear that the end of the whole Commandement both in respect of the duties of the Law and of the Doctrine of the Gospel is love out of a pure heart and of a good Conscience and of Faith unfained Rom. 13. 10. and 1 Tim. 1. 5. and 1 John 3. 23. and that Ministers ought to raise their own and other mens thoughts and spirits in reference to the life of God in Christ to a comportment sutable unto this Duty and Doctrine above earthly interests and worldly concernments is a truth so evident that no Christian can make any doubt of it nor also of this that as no engagement is so near to us as this so none is to be preferred to it or ought to take us off from it From whence this conclusion is to be inferred That if any Minister of the Gospel doth at any time take upon him to be a judge of the Affaires of this world between Man and Man about which they are commonly in strife and therein doth take part with the one and opposeth the other as an Agent of the Affaires of this

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

upon or being thought upon at least now in this extremitie and thus represented are not at all effectuall to make any impression towards your duty how can you perswade your hearts before God or think that your Conscience hath any soundnesse I do not hereby make my self a Judge of any mans Conscience every man shall stand and fall to his own Master but if this which I bear witnesse unto is a truth then I must discharge mine own conscience in the presence of God and give warning unto those whom it may concern of the danger of this neglect of duty to exhort every one to look to his own conscience lest it be found asleep under the guilt of this unsociablenesse which being manifestly broke forth amongst us the guilt thereof must needs rest somewhere Wherefore also it followeth that every one is bound to look to himself lest sin be found lying and resting at his doore For when Christ told his disciples that one of them should betray him they all fell to a scrutiny of themselves and enquired of him also Is it I Master is it I Let us do the like in this case for it is evident that if this neglect of duty doth continue long some of us will therein betray the publick profession of the Gospel and with it the safetie of the State into the hands of our adversaries and this scrutiny should be the more earnestly heeded especially by those that are in publick places because the means and wayes to beget a good correspondency and to make it effectuall towards the healing of our breaches are not very difficult but may without trouble be set afoot speedily as now I shall shew if there be no unwillingnesse to entertain the same Of the second Concerning the Means and wayes of setting a correspondency afoot between Magistrates Ministers To beget then a correspondencie which will be no lesse sufficient to do our work of Reformation then necessarie to preserve us from ruine I conceive three things must be thought upon 1. First by what means a good understanding may henceforth be begotten between Magistrates and Ministers in order to common desires 2. By what means a concurrence may be framed in all present undertakings towards publick aimes 3. And by what means the execution of that which shall be undertaken may become effectdall for except these three things be found and agreed upon between the godly parties at a distance I can see no possibility of this performance of their duty For if there be no good intelligence nor right understanding between them in reference to common desires how can there be any confidence either in the communication of counsels or in the undertaking of endevours And if no confidence be found between those that should act together in these things how shall their concurrence be wrought or being brought about continue and become successefull But if the Ministery and the Magistracy as the two hands by which God doth lead the inward and outward man unto eternall and temporall felicitie be brought by his grace and Spirit to understand one anothers desires and designes aright they will be glad to joyn and readily concur to heal all breaches to rectifie their own mutuall mistakes and to prevent the further increase of publick distempers in others nor will they lead any more the streames of peoples affections as hitherto hath been done either into opposite or into different channels which is altogether inconsistent with the good of the Common-wealth and destructive to their mutuall satisfaction in each other These mediums then towards the procurement of a correspondencie are evidently necessarie but how they may be had seems a difficulty and truly as things now stand I cannot say that the procurement thereof is no difficulty at all but this I may confidently say that if Christianity be respected amongst us or Morall and Prudentiall honestie more then worldly aimes and policies there will be no great difficultie in the businesse yet in this deliberation I shall not presume to prescribe my sense unto any but shall humbly offer unto the consideration of all that which I conceive most agreeable both unto reason and to the simplicity of the Gospel of Christ 1. By begetting a good understanding between them in order to common desires Concerning the means therefore to beget a good understanding henceforth between Ministers and Magistrates in order to common desires let us search into the properties thereof to see what they are and how they may be found out What then are or ought to be the common desires and designes of Christian Magistrates and Gospel Ministers are they not the thoughts of procuring towards the Church and State the best things which belong to their charges and wherein all other things are comprehended and without which none other enjoyments will be profitable or lasting I suppose none will doubt of this But then what are these things which are thus qualified certainly they must be things undisputably good of themselves desirable fully known to all in Christianity absolutely necessarie to be attained indifferently usefull to the good of all and which being obtained none other profitable things will be wanting to the society of mankinde and of this kinde two things there are as I conceive which comprehend the rest viz Godlinesse and Honestie whereunto is subservient Conscionablenesse and Rationality The way then to beget a What these common desires should be good understanding in order to common desires between Magistrates and Ministers whose proper work it is to procure the welfare of the societies wherein they are joyntly placed can be none other but this that they should both set before their eyes the advancement of these things towards their people and endevour to strengthen each other in the furtherance thereof to the end that towards them all safetie peace and plentie may be setled thereby and therewith for without the grounds of Piety and conscionable dealing in things pertaining to God and of honestie and rationall dealing in things pertaining to men it is not possible that the blessings of constant safetie peace and plentie can be procured unto any Nation of the world because no true vertues either of religiousnesse or of humane industrie without which no publick happinesse can befall to any Nation can be cultivated and propagated amongst men except the principles of godlinesse and honestie of conscionablenesse and rationalitie be maintained and advanced towards them Except therefore Magistrates and Ministers professedly joyn in these designes and intend to raise all other their wishes and desires upon these grounds it is in vain for them either severally or joyntly to frame resolutions and take pains to fulfill the same their labour shall be for the winde and none of their purposes shall be established The way then to beget a true and good intelligence between these instruments of the publick welfare which are the two hands of God to reach forth all the means of true happinesse whereof these