A Case of Conscience CONCERNING Ministers meddling with State Matters in or out of their SERMONS resolved more satisfactorily than 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 public good at all times. 3 What the way of Christianity is, whereby at this time our present Distractions, and public Breaches may be healed: if Magistrates and Ministers neglect not the main duties of their respective callings. Where a ground is laid to satisfy 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. LONDON: Printed by Francis Neile for Richard Woden●the at the Sign of the Star under Peter's Church in Cornhill. 1650. A Case of CONSCIENCE Concerning Ministers meddling with State Matters in or out of their Sermons resolved more satisfactorily than heretofore. Honoured Sir: WHen I wrote to my Friend about intermeddling with State Matters in the Pulpit, I intended only in a plain and familiar way, to satisfy his desire: therefore as in a subject clear to my thoughts, I did not much forecast the Matter and Method; but festinante calamo and carelessly; I did allege, both to justify mine own practice, 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 intent to wade deeper in that Subject than I seem to have done; and that from such, I must expect to be contradicted, and should do well to prepare for a Controversy. Seeing (I say) this intimation hath been given me, both from yourself at first; and since also from others: I think it not amiss to reflect a little deeper upon this matter; that if needs there must be a Controversy, it may not be a wild one (as now adays 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 address 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 Controversy; 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 only for the justifying of mine own practice; I hope I shall neither want resolution to stand up for righteousness; 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 myself preferment, by writing that Discourse, in seeking thereby to favour a design of the State. I can call to witness upon my soul him, who shall one day reveal the secrets of all hearts, and the hidden things of darkness; that when I wrote at my friend's entreaty upon that subject, I had no worldly aim for myself: but my whole design was only his spiritual 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 yourself, and that after the Discourse was published, and since by one or two more, that there was any design in the State, to make an Act to regulate that matter; so far was I from favouring such a design, that I was utterly ignorant thereof; But it is natural 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 myself to grieve any of them, or give them occasion of discontent: but I shall take from hence rather an opportunity to prevent a needless debate, if any should seek it, about this business: and if a needful one ought not to be avoided, I shall endeavour that it may be so ordered, as not to increase any breaches, confusions and animosities amongst us; but rather heal, redress, 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 mind, 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 only be with meekness to right the wrongful constructions, which haply will be made of my words and actions. But if any shall with a sober mind seriously take into consideration the matter itself, whereof I have declared my judgement; and shall endeavour to show me some error in my way; I shall hearty thank him, and fairly meeting him be very willing to confer in a brotherly manner about that which shall be found doubtful between us; that the truth, which is useful 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 bitterness, 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 only superfluous and needless matters of debate (whereunto Satan lieth in wait to draw us) may be prevented: but also that the things which shall be found forth the disquiry, may without confusion (whereunto our nature is bend) 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 myself, or to be led up and down in a disorderly manner, after the humour of any man whatsoever: and this course I take both with mine own spirit, and for others sake, cautiously; that within myself, I may discover the snares and plots of Satan against me, which my corruptions might close withal: and that if others will take upon them to meddle with matters of duty towards God and Men, either under a Religious or Civil respect; and presuming to play the masters (as now almost all do) will not enter into the lists of Conscience and Reason to walk by a Rule therein; they may be discovered to be Hypocrites and Fools, and consequently unworthy of the conscionable and rational entertainment, which is due unto the ingenuous professors of Christianity and Morality. The subject of the Discourse. Give me leave then to acquaint you, or rather him (whosoever he is, it maketh no matter to me; God accepteth no man's person) who is preparing to take up the bucklers in this Cause, with the way wherein I purpose, God willing, to meet him: that he may fit himself, either to go along with me in it, or to show me a more direct path to walk in Love and Truth, wherein I shall promise to follow him; because the Prophet saith, that two cannot walk together except they be Amos 3. 3. agreed. Give me then leave (I say) to acquaint him, that to prevent needless controversies, and vain jangling, and to find out Peace and Truth in a just debate, my way shall be determined, and circumscribed by two sorts of Rules; which if he cannot except against and rectify, he will be obliged to observe. The parts thereof. By the first sort of Rules, I prepare and order my thoughts before I suffer them to enter upon a Debate: By the second, I direct them in a right way of proceeding after they are entered thereupon. The Preparative Rules towards a Debate are mainly four: whereof, The first is concerning the Subject, whereof the Debate is to be undertaken. The second is concerning the end, for which it is to be prosecuted. The third concerning the point of difference, wherein the doubt doth lie. And the fourth is concerning the way of handling the point of doubt to find a decision thereof. Of these I shall briefly show you what I conceive myself obliged to observe. What to be considered concerning the subject of a Debate. First, concerning the subject, whereof a Debate is offered, the main thing which I look upon therein is, the natural worth of the matter, with the effects and accidental consequences of the handling thereof: that I may know whether it be operae-pretium, and that it deserves to be handled yea or no. And that I may make a true estimate hereof, I use to consider chief three things. 1. The nature and kind of things whereunto the subject doth, or doth not belong. 2. The recommendation which it hath, or hath not from God unto my conscience. 3. The ordinary or extraordinary influence, which the right or wrong handling thereof may have upon the spirits of men, to affect them to good or evil with powerful motions. If then I find, that the subject in its nature and kind doth not belong to the sphere of my profession; that it hath no recommendation from God's Word, either in general or particularly, and in express terms to be laid to heart: and that it hath no powerful influence, either upon mine own spirit, or upon the spirits of others, to affect the same one way or other, I use not to meddle with it, for I judge it not worth the handling; but if it hath any of these properties, or all of them, and I find that doubts are rationally raised about it, I think myself bound to discuss the same when they are offered unto me; and it is seasonable so to do. Now the reason why I think myself obliged to make this, or some such like estimate of every subject, before I entertain it, is, lest unawares I might become as one of those, of whom the Apostle in his days warned Timothy, who turned aside 1 Tim. 1. 6, 7 unto vain jangling, and desiring to be teachers of the Law, understood neither what they said, nor whereof they affirmed. And we see that since his days, many of the Schoolmen, and other brainsick controverters in our Age have done, and still do the like. What to be considered about the end for which a Debate is taken up. Secondly, concerning the end, for which a Debate is to be prosecuted; I judge thus, that except I can perceive the conference to be intended towards the use of edifying, whereunto we are commanded to direct all our communication, I shall not Eph. 4. 29. meddle with it, but rather protest against it: and that I may not be mistaken concerning that which is intended towards 1 Cor. 10. 31. the use of edifying, I take the measure of mine own and other men's aims by two Rules: the first is, If either the matter in itself is not fit to manifest some part of God's glory: or if the aim of those that handle it, is not set professedly to show forth that part of his glory which the matter offers; then I conclude, that the handling of it is not intended for edification. The second is, if the matter itself, is fit to be reduced to the end of the commandment, and those that handle it profess to advance that end by it; Which is charity out of a pure 1 Tim. 1. 5. heart, and of a good conscience, and of faith unfeigned: then I conclude that it is intended for edification, because Charity doth edify: 1 Cor. 8. 1. And the exact observation of these two Rules in reflecting upon our own spirit, to examine and set our heart aright by them, is so absolutely necessary, that in all matters of debate, wherein men pretend to knowledge, it will be impossible for any man to avoid the snares of his own natural pride, except he can take up this course, to quiet and wean his spirit from it: for the natural use of all knowledge doth puff us up. Whence it is, that without this spiritual restraint, 1 Cor. 8. 1. we shall unavoidably fall into the condemnation of those, whom the Apostle doth characterise to be proud, knowing nothing, but doting about questions, and strifes of words; of which cometh envy, strife, rail, evil surmisings, perverse dispute: the proper works of men of corrupt minds, and destitute of the truth. From such, and such practices, he exhorts us to withdraw ourselves: for we see daily by doleful experience, that the profane and vain babble, whereby men study only to 2 Tim. 2. 16. please themselves and discredit others, do increase unto more ungodliness. If therefore the end of the debate should not be clearly determined by the forenamed Rules, and considerately taken up in the fear of God, (seeing the beginning of Prov. 17. 14. strife is like the letting out of water) I can foresee, that I might be heedlessly hurried, into a labyrinth of endless controversies; as I find some others are, whose hands are against every body, and every bodies hands are against them. Except therefore he that shall take up the Debate, will conscionably and rationally show to me, as I shall do to him, where he will rest, and at what mark he will shoot, I will not be obliged to run after him, as uncertainly; or to fight with him as one that beateth the air. Why the point of difference is to be carefully stated. Thirdly, concerning the point of difference, how to state the Question rightly, which is to be debated, I take it to be one of the chiefest rational expedients that can be used, to prevent the inconveniency of an endless controversy: nor is there any one thing that doth more entangle and increase the multiplicity of needless Debates, than the mistake of the point of difference either wilfully or ignorantly entertained. By this means Satan doth enable and ingagemens' spirits to make their contestations inextricable, endless, and irreconcilable: for when the Question is not distinctly stated, and men are entered as it were blindfold upon contradictions, they will rather shift the point of debate twenty times, then seem to be found in an error once; and will rather show a willingness to descent in every thing, then have any thing determined by their adversary, as a Truth against them. And because in the ordinary Debates we see, that men labour to state the Question only as they please, which commonly is to the prejudice (although it be clearly against the sense) of their antagonist; it is evident hereby, that they are led by Satan to affect rather this, that their adversary may be thought guilty of heinous errors and practices; then to endeavour this, that his true meaning may be discussed, and thereby some profitable truth, and rule of practice held forth unto all: and from these roots of bitterness it is, that almost all the books of Modern Controversies, are stuffed throughout with clamours, rail, injuries, and reproaches; so that to lick up the vomitings of drunken men, or to hearken to the hideous howl of wild beasts, is not more loathsome or irksome to an ingenuous spirit, then to be entertained with the filthy belchings, and load brawls of men drunken and mad with passion, whereby they foam out their own shame. How it is to be stated. Therefore to prevent the mistakes which lead men into such distempers; the first occasion thereof is to be avoided, which is an inclination to be partial for ourselves, to get some advantage by framing of the Question. But to avoid this snare, the true knot and centre of the difference ought to be proposed as a doubtful Question, and not as an accusation, or a charge; that is to say, the thing to be debated is to be laid down, in the name of both parties, as they shall agree to understand it; and not as any one of them would have it understood. Therefore I do offer to walk by these Rules in this matter. First, let a Question be framed by him that will enter upon the Debate, expressing that which he conceiveth to be the matter of doubt between him and his antagonist to be decided. Secondly, let the Question be opened, and all the parts and terms thereof explained, to show in what sense every word is taken, by him that offereth it unto the Debate. Thirdly, let that be showed, wherein he conceiveth there is an agreement between himself, and the party with whom he is to debate. Fourthly, and lastly, let the precise point of difference be distinctly declared, as a doubt to be resolved. And when this is done, let the Question thus stated (before any arguing pro or contra, be entertained about it) be imparted to the party with whom the Debate is intended; that he may declare his sense thereof, whether yea or no, the point of difference in his mind doth lie there where the other hath placed it. For if it doth not, and I should have entered upon the Debate before this is known, all my labour would be lost, and in vain as to him: because he will neither deny what I intent to prove, nor affirm what I refute; but something else perhaps which I have not at all mentioned, or thought upon. What to be done to handle the Question stated, so as to come to an orderly debate thereof. Fourthly, the way of handling the point of doubt, to find e a decision thereof, aught to be predetermined before the Debate be undertaken: and to this effect when ever I shall intent to enter upon a Debate with any body, I shall proceed with him after this Method. First, I shall write unto him as a Brother, letting him know the offence which his Doctrine or Practice doth give; and how prejudicial it is to the Gospel in public. Here I shall state the Question between me and him as I shall understand it, desiring him to rectify my thoughts concerning his opinions or practices, if I mistake either of them: and if I mistake them not, to give me leave for his own and the public good to endeavour the rectifying of that wherein I shall conceive him to be out of the way. This entry is to be made upon the business both in conformity to Christ's rule, by which scandals are to be taken away from amongst brethren: Matth. 18. 15. And also because it is necessary to prevent prejudicated affections, to beget love, to try the ingenuity of our Brother; and to waken the sincerity which ought to be in him, to walk answerable to the rules of the Gospel. If upon this offer he doth give a fair Answer, he will either state the Question otherwise then I did to rectify my mistake, and so perhaps decline the Debate: or by altering the Question he will give a new rise to deal further with him; or by allowing that state which I have proposed, he will accept of a conference thereupon. But if he doth give no fair Answer, or no Answer at all, to that which is offered; then I shall give him a second admonition, and acquaint some friends with it to join with me, to make him sensible of his duty by two or three witnesses, according to Christ's rule in this case, Matth. 18. 16. And if this second admonition doth not draw him on, to any effect of Christian ingenuity, the whole narrative and process of the business may be offered to the Society of those under whom he doth stand, that by them he may be dealt withal according to Christ's direction, Matth. 18. 17. if they bring him to the sense of his duty, well and good: if not, he is to be left unto himself as an Heathen and a Publican, whom the Christian Magistrate ought to restrain from disorderly wilfulness, and offensive irregularity. But supposing him to be ingenuous, and willing to justify unto me that which I think to be a miss in him, a conference will be accepted, either by word of mouth, or in writing, or both ways jointly; for both ways may concur at once. Then, In the second place, I shall make an offer of the Principles, from whence I shall conceive the decision of the doubt should be taken: and of the orderly way of applying those Principles, that by consequences drawn from them, the point of doubt raised between us may be determined. If we agree upon the Principles, and upon the orderly way of inferring thereupon conclusions appliable to the doubt in hand; then we shall proceed affirmatively, and negatively, to seek out the determination of the point. But if we agree not upon the Principles at first proposed, neither can we agree upon the way of applying the same to any thing in hand. Therefore we must rise higher, and propose other Principles which are more common and remote, wherein a full agreement may be found; and then also the way to proceed thereupon, to regulate the application of truths following from thence to decide the point of doubt, is to be determined; which being done, nothing remaineth but to come to the Debate itself. The cause why the preparatives are to be observed. Thus you have a prospect of the method both to enter upon a Debate in an orderly way, and to prevent that which may be hurtful in the first approaches thereunto: for if Satan doth not entrap us, by some part of our own corruption in the preparatives of our way, we shall be less obnoxious to his snares, in the following course of the Debate. And although the greatest danger of erring, is to fail in these beginnings of the work; and the greatest difficulty incidert to the beginnings of a Debate, is to prevent uncharitable forestalements in our own spirits, which insinuate themselves under the pretence and colour of necessary preparations, or rise up with the forecast of prudential observations; so that to distinguish between that which is lawful in the one, as wisdom; and unlawful in the other, as jealousy, is in ●●spect of our thoughts like the cutting of an hair in the breadth thereof: although (I say) this is the greatest danger and difficulty of the business, yet it is not invincible to a plain dealing Christian, who is acquainted with his own spirit, and hath accustomed himself to observe the motions thereof, and to bring them home to the Rule, which is the testimony of Jesus, to walk after his Spirit in all his aims and undertake. For this is the anointing which teacheth The benefit and effect of the observation thereof. the true disciples of Jesus Christ all things, and leads them in all orderly ways of knowledge, righteousness, and holiness, of charity, meekness, and sobriety within themselves, and towards all men: for he that hath not attained to the observation and demonstration of these ways within himself, and to the exercising of his own spirit thereunto, by and from the example of Christ, can never exercise them effectually towards other men. Therefore if a Christian that can look into his own heart, will as in the presence of God reflect upon his business, and before he undertakes a controversy, first consider & discern the matter offered, whether yea or no, it doth belong to him to meddle with it; and if he finds himself obliged to undertake it, if then he will settle his purposes within himself (in reference to the aim which Christ teacheth, and the means of prosecuting the same suitable to Christ's rules:) and last if he will look upon his neighbour, with whom he hath to deal, with such an eye as Christ (if he were in the flesh) or the Apostle Paul (becoming all things to all men) would look upon 1 Cor. 9 19 24. him: if (I say) he will thus consider his business at the first entry thereupon, lifting up his spirit unto God, for help and direction to order his ways aright; he shall not want light to discover, and power to cast off all the snares of Satan, which may take hold of him in his way: for it is only for want of this forecast within ourselves, for want of orderly carriage in respect of the business, and for want of ingenuity, and of humility towards our neighbour, (which things are not where taught but in the school of true The inconveniency of the want thereof. Christianity) that all our Debates are become mere hostilities; all our distractions mere confusions; all our doubts inextricable difficulties; all our differences of judgement, breaches of brotherhood; and all our breaches irreconcilable hatreds; because our passions are full of malice, and our evil surmisings devilish, and abominable: so that from hence, and the controversies agitated by these motions, all manner of disturbances to the public Peace have broken in upon us, and overwhelmed the state of Christianity both in Church and Commonwealth: and if no remedy can be used to redress these evils, or weapons found, neither in the store-house of the Spirit, which is the Word of God, nor in the store-house of Humanity, which is Reason backed with Power and Authority, which should encounter with these monsters to subdue them: our ●ine will be unavoidable, and our desolation sudden; because it is evident, that Hell is let lose upon us. But we hope, that as in the holy Scriptures there is no spiritual furniture, nor armour of righteousness wanting for the warfare, which is mighty through God to the pulling down of Satan's strong holds in the thoughts of all men; so in the rational constitution of Humane Societies for common safety, there will be no just power wanting for the suppressing of wilful unruliness in the actions of all men: for as the word which is gone Isa. 55. 11. forth of God's mouth, shall not return void, but prosper in the thing whereto he hath sent it: So his presence standing in the congregation of the mighty, and judging among the gods, shall bring the foundations of the earth into a right course; because he shall inherit Psal. 82. 1, 5, 6. 1 Cor. 2. 6. all the Nations thereof, when the rulers of this world who come to nought, shall be at their end. Therefore we have no cause to despair as yet of the redress of our miseries, seeing all means and helps are not yet taken from us; but we ought rather to set ourselves in the way, and expect a blessing upon the right use of these lawful means, by which the Lord hath appointed to bring the salvation of his Israel out of Zion, and return the captivity of his people out of Babylon: and because the Lord hath promised to bring these things to pass he certainly will support those that faithfully work for his ends in his own way: now I am very sure, that none can set himself to work by way of Debates, for his ends, otherwise then by preparing his mind, thus to enter thereupon. When therefore the entry is thus made towards a necessary Debate, by these preparative Rules; the second sort of Rules are to be observed in the prosecution thereof, to make our way strait before us: that in case any thing hath been neglected in the preparation, it may not be made worse, but rather corrected in the future proceed. Concerning the Rules of Arguing in a Debate. And to this effect, to regulate the Debate itself in the discussion of doubtful matters, I shall offer four other Rules which relate to the point of arguing, that it may be rational, and without offence. The first is, concerning arguments to be taken from the Scripture. The second, concerning arguments to be taken from Reason. The third, concerning arguments to be taken from the words of men. The fourth is, concerning arguments to be taken from humane actions. For seeing our Debates with conscionable and rational men, should tend only to rectify their thoughts and ways in things pertaining to their duty towards God and men; nor is there any other way to do this effectually and savingly, but by argument to convince their conscience and reason of that which they own unto God and men: therefore I conceive, that none other arguments are to be used, but such as are directly convincing, that is, binding of the Conscience and Reason over, to a belief of that which they offer: nor are they to be used in any other way, than such, as may make that belief most ready, most free, most full, and most constant: and if we can so regulate the way of arguing both for the matter offered, and the manner of proposing the same, that nothing shall be disproportionate or destructive to these aims: I suppose, we shall gain the purpose for which all Debates are to be entertained, which is the manifestation of a truth by the decision of that which was doubtful. For when this is done fully, as to the matter, and inoffensively as to the manner, than all that man can be instrumental in, is done; the rest of the work, which is to cause that truth to be received in love for the conversion of the soul, is Gods own immediate work, and not man's: for humane debates may reach to the conviction of the understanding, but not to a conversion of the heart; as we see in Christ himself, who ofttimes convicted the Jews of a truth, but they were not always converted to the love thereof by his Doctrine. Now the Arguments which to me are only convincing, and able to manifest a truth or an e●ro●, whereof I may be in doubt, are no more but these four Scripture rightly understood: Reason rightly applied: Mine own words taken in my sense: and mine own actions taken to the end for which 〈◊〉 them: by these a man may take hold of me; and by these, and none else, I shall deal with others. And that the way to manage each of these Arguments in particular, may be more distinctly known; I shall offer the Rules which I observe therein, which in brief are these. Concerning the holy Scriptures. 1. In things determinable by Scripture authority, I shall neither allege, nor admit of the allegation of any other Authority. 2. In places of Scripture, whereof the meaning shall be doubtful, to find out the interpretation thereof, I shall proceed not conjecturally, nor traditionally, nor by any pretended private inspiration, (which is but imagination, and commonly proves a delusion) but rationally observing these Rules. 1. In case the proper, that is, the ordinary grammatical sense of the words, is not repugnant to the undoubted Analogy of the common Faith, or the clear Analysis and coherence of the Context; I shall neither give nor receive any other sense but that which is proper and grammatical. 2. But in case the proper and ordinary grammatical sense of the words is repugnant either to the Analogy of Faith, or the clear Analysis of the text, than they must be taken in another sense, either figurative or spiritual, which is most agreeable to both. 3. By the Analysis of the Context, I understand a right dividing of the whole Discourse into its periods, according 2 Tim. 2. 15. to the several parts of the matter contained therein; of the periods into their sentences; and of the sentences into their single propositions by their proper joints and articles. 4. The Analysis or Division of every Context may not be contradicted, if it is not disproportionate to the General Analogy of the Common Faith. 5. Nor is any Prophecy, that is, proposal of Doctrines, 2 Pet. 1. 20, 21 Exhortations, and Comforts otherwise to be admitted, but as it is Analogical, that is, proportionate to the principles 1 Cor. 14. 5. of the common Faith, and the undeniable consequences of truth following thereupon. Rom. 12. 6. 6. No Rules of scriptural interpretation are to be admitted, but such, which rationally direct us to compare spiritual things with spiritual things, that their proportional standing together, and their agreement may be understood, as the Spirit of God did utter them. 1 Cor. 2. 13. and 2 Pet. 1. 21. Concerning the use of Reasoning in Divine and Humane matters. 1. In matters of Divinity, I cannot be obliged to believe any thing, which is contrary to sound Reason; although I am obliged to believe that, which I reach not by my reasoning. 2. I allow nothing to be sound Reason in Divinity, but that which is proportionate to the common principles of revealed truth in the Scriptures. 3. I shall therefore oblige no man to believe any thing to be a Divine truth; but that only, which from common scriptural principles is demonstrable. 4. I conceive, all revealed truths to be rationally uttered, and nothing irrationally expressed in the Word of God; and therefore a most fit object for the rational faculty of man to be employed in. 5. By the rational faculty of man, I understand the ability of his mind, by which he can think understandingly of things to be understood; and compare his thoughts after an orderly manner together, to take notice of the proportion or disproportion which they have to each other. 6. In matters of Humane disquisition, that is, which may be understood without any special revelation; I shall not admit that any thing should be determined by custom, or humane authority, which is determinable by a true reason to be found in the nature of the thing itself. 7. Nor shall I acknowledge any thing to be a true Reason found in the nature of any thing, which is not proportionate either to the common notions which all men have of things sensible, and practicable by themselves; or to the maxims of reasoning concerning the same which all men make use of, and none have denied, but such as were professedly Sceptics, or resolved to spend their thoughts by doubting of all things. Concerning Arguments to be taken from the say of men. 1. I shall oblige no man, nor will I be obliged by any man, to build any matter of Faith upon a bare humane testimony. 2. In matters of fact, where none other proof of a truth can be had, but the testimony of man, it shall be pressed no further, than it is found probable, and not liable to any credible exception. 3. The say of other men in matters of Doctrine, whether few or many joined in opinion, shall be taken for no proofs further than their reasons are found valid; or then he to whom they are alleged, hath declared his approbation thereof; for than they are to be considered as his own. 4. Mine own words in the sense wherein I speak them, shall be valid proofs against any thing which I shall assert contrary to the tenor of the truth contained therein. 5. I shall not press upon any body the interpretation of his words, which he doth not allow to be conformable to his meaning; but shall yield him the privilege of being the truest interpreter of his own mind: nor shall I raise a contest about the sense of another man's words; to make him be thought guilty of shifting his expressions; for that tends only to vain jangling. 6. I shall not apply myself at any time so much to refute as to Assert; but I shall deliver mine own mind concerning all matters in themselves affirmatively and negatively rather, then to stand upon the scanning of other men's opinions to find fault with them: But if I needs must, to clear the matter, allege the expressions of him with whom I am in debate; I shall build no inferences thereupon; but by way of supposition, that is, if I have rightly understood his meaning. Concerning Arguments to be taken from humane Actions. 1. shall consider no man's actions to upbraid him therewith; or allege them as a matter of reproach to insult over him, and grieve him: for that can proceed from nothing but from pride in myself, and malice against my neighbour. 2. No failings shall be aggravated to the worst sense though they be manifest, but I shall be willing to excuse them so fare as probably they may bear a good construction, without doing wrong to truth and righteousness. 3. I shall not interpret any man's intention to have been otherwise in his actions, than he shall declare it to have been: nor shall I charge faults otherwise upon him, then as Hypothetically gathered from clear circumstances; which shall be noted rather to give warning, and admonish him to take heed, lest a root of bitterness might be found in them; then to make them a positive charge against him, or the poison thereof his guiltiness. 4. No matters of mere suspicion or hear-say shall be further named; then to clear myself from the guilt of the wrong that may be in them: But of things clearly confessed, or openly known to all; that which their properties manifestly utter, as contrary to the undoubted profession of Christianity, shall with meekness and zeal be opened; that he who is guilty thereof may be pulled out of the fire, and made sensible of the dangerous unevenness of his way; that he may recover himself from the snares wherein Satan hath caught him. And thus I shall also desire to be dealt withal by those, who shall have occasion to observe my actions to redreise that which may be found amiss in them. Now if any of these Rules shall be excepted against by any; and shown to be prejudicial to the discovery of truth; or all of them together insufficient to the finding of a resolution in lawful doubts; or defective to lead us by a profitable debate in the way of Truth, Peace, Love, and Righteousness; I shall be willing to add, and alter, and upon conviction receive better directions from others, if offered. But if those who intent to deal with me, upon the Subject which hath occasioned this discourse: shall except nothing against these Rules; and yet not observe them in their dealing with me: I may haply, if God permit, be able to let them see the injustice of that manner of proceeding; and the grounds of that natural corruption whence it proceedeth: which we by yielding unto have fomented; and by exercising have increased amongst ourselves; which hath made all this spiritual disorderliness to break in, as a flood upon us; and which will infallibly become our utter ruin, if we persevere therein. And because it will somewhat serve to our present purpose, to discover the originals, and observe the progress and the characters of our corruption, I shall now reflect a little thereupon, before I enter upon a more especial application of these Rules unto the present debate; to prevent the irregularity which may be incident thereunto, if no caution be used. Who the men are that inntagle the work of Remation by Controversies I suppose it is not difficult to foresee and conjecture, who the men are, and what their way will be, which intent to appear in this controversy. For that none of our Modern controverters will be forward to enter into these regular courses, whereby debates are made void of offence; may be easily gathered from hence; that no Spirits unaccustomed to a yoke, will be willing to take i 〈◊〉 upon them. Now we find two sorts of men (to whom all others may be reduced, as partaking more or less of their Principles and ways) who are accustomed to judge and debate of matters in these our times, who being unacquainted with this yoke, entangle affairs by different ways of proceeding into disorders of a contrary nature. The one sort is full of confidence, relying only upon themselves in the high conceit of their singular opinions. The other look more to the consent of a combination in the declaration of their joint opinions. The first think themselves strong, because they pretend wholly to the direction of the Spirit in their way. The second, although they contradict not the truth, of the Spirits direction promised to the children of God, (as some others do) yet they put their strength rather in a humane then in a Spiritual way of acting. But the truth indeed is, that neither the one, nor the other in matters of debate, hold forth to any, or follow themselves, either in theoretical or Practical debates, any approved Rules, by which they govern themselves to edification about the division of spiritual or rational doubts; and although this is truly said of both these controverters; yet it cannot be denied, but that the second sort of these for the most part is more capable of entertaining rules, when offered, than the first: because many of the former take up, under the pretence of a spiritual liberty, the principles of such unruliness both within themselves and towards others, that it is almost impossible to fix them to any thing; whereas the latter are rather too much inclined to fix upon insufficient rules, and humane reasonings: but yet in both, this is evident, that whensoever either of them set themselves to contest for any supposed truth, or against any error; they follow for the most part nothing so much, as the flashes of wit, or the motions of passion whiles they rely upon the strength of their natural and acquired abilities: for the one, viz: the first, are led chief by their natural; the other by their acquired notions. These that walk in the strength of their natural conceptions, The first sort of Controverters pretending to be spiritual. which they raise to some extravagant height by the apprehension of spiritual objects; use to confound all things under the special notions, which they have pitched upon; and without any distinction of matters, as supernatural from natural; of humane from divine, of inward from outward, or even of God himself from the creatures, they cast all things into some imaginary frame of their own 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 flown) there can be no rational dealing: for they have cracked their brain, and despise all things as below themselves: Magistracy, Ministry, 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 join nearest in Principles with these, none other controversy (as I conceive) can be expected, What controversy 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 affairs 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 mean by Saints, and what by rule and government, is not now time to inquire 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 Fantastical perfection, whereof none other account can be given, but their own 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 stock unto others, that are morally sober and rational; but for their sake the mouths of the profane in the world are opened against Religion, Atheists are confirmed in their impiety; a disrespect and scandal is raised against the spiritual profession of Christianity amongst single hearted formalists: and the politic 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 spirituality, as to have cast off all morality, 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 spiritual, 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 natural with acquired abilities, of sciences and experience by study, and conversation: and such as have interessed themselves hitherto in State affairs, to become instrumental for the designs of one, or against the proceed of another party; such (I say) as these may perhaps speak something to the purpose, worth consideration, and deserving an Answer; chief 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 doubtful truth in this or any other matter. Only before I come to speak of this particular subject, to show what I conceive the debate may be with these, according to the forenamed Rules; I shall in two or three words, briefly entreat, by way of warning, the causes of disorderliness whereunto our ordinary course is accessary to entangle our affairs. If we reflect then upon our ways, we may observe that the aim 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 gain some advantage to the proceed thereof; by aspersing others, and by getting themselves into power over others; then to make a discovery of profitable duties, and of naked Truths, that the necessity 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 be brought bacl again unto the acknowledgement thereof, whence also we see, that the course taken to debate differences, even in spiritual matters, and fare more in outward concernments doth almost savour nothing else; but the affectation of natural wisdom, of subtlety, and of eloquence, and the venting of passions proper to men depending upon this world. And herein we find a pride moving men to outstrip one another, either by showing 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 righteousness on the right hand, and on the left. By these unchristian and unconscionable ways of considering matters, and dealing with persons, the more able, and naturally rational the men are that take them up, the more destructive they make themselves unto the comforts of their brethren; and the nearer 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 lose 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; chief after we have owned the title of a Doctor of Divinity, and think ourselves in some repute for Learning; doth strip us of all Christian simplicity, and moral ingenuity: 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 endless and inextricable, then that our Antagonist should seem to have gotten any advantage against us. Thus we strive not for Truth and Righteousness, how to find it out (for the unpartial way to seek it, is not once thought upon) but for ourselves in comparison to others, that we, and we only may be thought to have it; and this makes the Debates tedious, full of trifling circumstances, and so large and voluminous; that to read only the heads of matters agitated in this way, will require more time, than a wise man will afford thereunto, or a godly man can take pleasure to spend thereupon. Upon these rocks of contentiousness and irregularity, the excellent gifts of many able (and otherwise godly) men, are ofttimes shipwrackt. For Satan by their zeal for themselves, The evil effect of this way. and private ends, hath blinded them in that which is truly public; and by this means (for it is from the failings of godly men on all sides, that our misery doth chief arise) a fire is kindled amongst us of prejudicacy and jealousy, which never will be quenched by humane power, or persuasion: 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 ofttimes repeated: For it is said, not only that he will make a way in the wilderness (where no path is) and give streams of waters (that is, comfortable refreshments) in the deserts; but that he will make the wilderness of his Zion (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 seek him in truth, shall not bring upon them a perpetual desolation; as the back-sliding of the wicked shall do unto hypocrites: but when their wilderness is Isai. 41. 18, 19, 20. become a pool of water, and their dry lands springs of water; the Lord will plant the Cedar, the Sittah and the Mirtle-trees together with the Fir-tree, the Pinetree 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 weak hands (of the inhabitants of Jerusalem) be strengthened, and their feeble knees confirmed, the eyes of the blind shall be opened, and the ears of the deaf be unstopped, and the lame shall leap like an Hind, and the tongue of the dumb shall Isai. 35. 3, 5, 6. sing. But before this can come to pass, which is the effect of the binding up of the breach of his people, and the healing of the stroke 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 strait, and the rough places plain; for the glory of the LORD shall be revealed, and all flesh shall see it together. Seeing then, notwithstanding all the failings which have overtaken us, whether on the right, or left hand, we have still this door 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 strait 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 public good: which is the advancement of God's glory, by the redressing of things amiss, and out of frame, in Church and Common wealth. For except this matter be made clear to our conscience, and the truth cleared made our practice; there will be no judgement found in our go: justice will stand afar off, and we shall never know the way to peace; because true peace and lasting quietness Jer. 32. 17. is only the work and effect of righteousness. The Application of the Rules of the debate unto the present controversy. To come then to a more special 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 go to the root of the controversy, I shall not wave a conference with them: only I shall desire that it may be agitated according to the Rules which I have mentioned, or by some others, if better can be showed to edification: Therefore in conformity to what, hath been said heretofore, I shall offer the question to be stated indifferently thus: The general question, or subject of debate. Whether yea or no it doth belong to the Ministers of the Gospel of Christ, to declare concerning the affairs 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 only this: To find out what the Rules of Love, of Righteousness, 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 usefulness thereof is. For seeing the Magistracy and the Ministry are the two great and Master-wheeles, of all the public States of the Christian world; therefore we see, that by the motions thereof, if regular upon their own Axletrees, and duly correspondent one with the other, all the affairs of humane societies are carried on successfully, for the attainment of their eternal and temporal 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 affairs of all societies, become unsuccessful, and tend only to the misery and desolation of mankind. If then it be, (as no doubt it is) expedient for us, to discuss at this time, that subject, wherein both these are at once concerned; to clear our doubts therein, that we may know what is just, lawful and commendable in the behaviour of the one towards the other; and if we should intent to do this satisfactorily; it will be requisite that we should make a true discovery of the general nature of the duties belonging to both their places, as well in the respect of the mutual 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 general discovery we shall find 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 do) 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 darkness; 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 only 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 wrapped up in the ignorance of those fundamentals; but also that we may circumscribe and determine our thoughts in the debate itself, lest they miscarry, and be suffered to wander upon use less and by-matters, uncertainly, as it happeneth unto others in the debates of this and of some other kinds, therefore I declare beforehand, that my resolution is unalterably to wave every thing which shall be offered, that hath no direct or collateral tendency and subordination towards the discovery of these Rules: for to find out a clear demonstration of the truth of these, is the whole fruit of all this Disquisition. The terms of the Question explained. Thus having determined the end of the debate, let us come to look upon the point of difference which may be between us: And here I cannot definitly say wherein others differ from me in a positive opinion (I see what the positive difference of their practice is from mine, but men ofttimes do more than they think they do) but that they who allow at large (which I do not) Ministers to meddle in matters of State, may judge wherein I do differ from them; I shall follow the method formerly set down, and first open my sense of the question, and then declare both the agreement and the difference which I conceive to be therein between us. The terms of the question I understand thus: 1. By the Ministers of the Gospel of Christ, I understand certain men who (take not upon them at their own hand; but) are called in an ordinary and orderly way to teach other men the knowledge of Christ, to persuade and exhort them to receive him, and walk in him by faith and love, for the salvation of their own souls, and the enlargement of his kingdom towards others in the world, to pray for and with them, and to oversee their ways, that they may be found conformable to their profession. And this I conceive is the whole substance of their employment. 2. By the Gospel of Christ I understand the glad Tidings of Gods free Grace offered to us in the new Covenant made with mankind in Christ, that we may entertain it by faith. 3. By the Sermons of those Ministers teaching this Gospel, I mean their ordinary speeches to their hearers concerning this subject, by which they ought to bring them to the obedience of faith. 4 By the Magistrates I understand certain men whom God hath exalted, and set over the visible Societies of men for their good; to oversee their ways, and order them in righteousness by power and authority to make them conformable unto his known will. 5. By State-affairs, which are said to be the employments of the Magistrate, I mean all things which concern either the visible societies, or the single persons of men, as relating to their outward state and condition of life in the world, wherein power and authority can be exercised for the ordering of the same. 6. By Power I mean the forcible means of constraining through fear, those that are in subjection, to do that which their superiors will have them to do. This is that which the Apostle calls the Sword, Rom. 12. 4. 7. By Authority I mean a right to administer a charge, and to bear rule therein over others for the government of their ways; whereunto those that are to be governed, own respect and submission: And this is that which the Apostle calls to be subject for conscience sake, Rom. 12. 5. These are the things whereof the question doth speak; but The thing questioned, or the matter of doubt. The question itself, or the thing questioned concerning these things is this, Whether yea or no it doth appertain to the calling and charge of those that are employed in the service of Christ for spiritual matters; when they are about that service, to utter in public their particular thoughts concerning worldly matters, which appertain to the calling and charge of those who are set in power and authority over the Commonwealth? To this question whether we should say absolutely Yea, or absolutely No,; or in some respect yea, and in some respect no, and how fare yea and how fare no, in each respect; is the matter of doubt, which by a friendly conference and debate, fitted to search after hidden Truths, may be resolved. And that we may endeavour this so, as to bring the matter to an issue, without distractedness or confusion, let us first consider that wherein we agree, as a known and determined truth; then view that which remaineth yet unknown, as an undetermined doubt, that by the help of some principles, and the right application thereof unto the point of difference, we may make a way for our understanding to determine the same. The matters of agreement The matters wherein I suppose an agreement will be found, are these: 1. That the terms of the question as they have been opened, are truths, viz. That by Ministers and Magistrates, and their employments; such men, such things, and such actions are to be understood, as were described in the opening of the question: and that the point of doubt in general doth lie there, where it is said to lie: For if either these terms, or any of them, be otherwise understood, or the point of doubt otherwise placed than hath been now mentioned; although in words we may seem to agree upon the stating of the question, yet the thing itself is not agreed upon: therefore this must needs be presupposed to be so, before we can proceed to any other points of agreement; and then I shall offer this further. 2. That jesus Christ who is now at the right hand of God, having all power in heaven and earth, hath ordained in this world, both these kinds of Officers, some to preach the Gospel unto men, as Ministers of his Word and Mysteries, 1 Cor. 9 14. and chap. 4. 1. with Tit. 1. 7. and 1 Pet. 4. 10. and some to rule the Societies of men, to keep them in good order, as Magistrates endued with power to punish the evil, and reward the good. Rom. 13. vers. 1. till 8. and 1 Pet. 2. vers. 13. till 18. 3. That the employments of these two Officers although they are coexistent under Christ, towards the same men who are to be governed by them, and concurrent towards them, for his ends upon them; yet they are distinguishable the one from the other, chief in respect of their different objects, of their different immediate ends, of their different fundamental rights to their charges, and the properties thereof, and of their different ways of administering their charges. 4. That the object of the Ministerial administration is nothing else but the truth and will of God in the Gospel, as it is revealed in the Scriptures; and that the object of the magistratical administration, is the Truth and Will of God, as in the Principles of right Reason, and the Law of Nature it is revealed. 5. That the immediate end of the Ministerial administration of their object, is to bring men's souls to have communion with God in Christ by his spirit; and that the immediate end of the magistratical administration of their object, is to bring men in soul and body to live together in the plentiful enjoyment of all good things, honestly, peaceably, and safely one with another. 6 That the fundamental right unto a Ministerial administration, is to be called thereunto as Aaron was, Heb. 5. 4. And that the fundamental right unto a Magistratical administration, is to be in the place of power, and obliged to look to others, and see right done among them, as Moses was, Exod. 2. 11, 12, 13. 14. compared with Acts 7. 23, 24. 25. 7. That the properties of the Ministerial right unto the administration of their object in their charges, are chief twofold, their due qualifications for their employment, and their lawful entry upon the charge of souls committed unto them. Their qualification for their employment must be such as the Apostle doth require it to be, 1 Tim. 3. v. 1. till 8. and Tit. 1. v. 6. till 10. And their entry upon the charge of souls committed unto them, must be such as Christ doth require it to be, John 10, v. 1, 2, 7, 8, 9 8. That the properties of the magistratical right unto the administration of their object in their charges, are chief a threefold preeminency, viz. a preeminency over the persons of all men, that all souls must be subject unto the higher powers, Rom. 13. v. 1. A preeminency over the might and strength of all men, that none may resist the higher powers, Rom. 13. 2. and a preeminency over the goods and possessions of all men, that every one is bound to pay them tributes and taxes, Rom. 13. 6. 9 That the ways of the ministerial administration of their Charge, are mainly three and no more, Instructive, Persuasive, and Declarative. Instructive to work upon the understanding, that which is rational to manifest truth unto it. Persuasive to work upon the will and affections, by entreaties promises and threaten, the sense of good and evil, to cause it embrace the one, and fly from the other. Declarative to denounce in God's name from his undoubted word his express will, to move the Conscience to yield obedience thereunto, that is either to be comforted, or to be afflicted, as the Kingdom of Heaven is either opened or shut upon it, by the declared will of God towards it. 10. That the ways of the Magistratical Administration of their Charge are Directive, Legislative, and Coercive, to order the ways of their Subjects in righteousness. Directive, by Council and Instructions to set subordinate Officers a work towards their Subjects, to lead them unto the performance of their duties, and prevent disorders. Legislative, by Laws and Ordinances, to let all men know the just duties which are to be observed towards all men, in all cases, relating the safety of the society, and the indemnity of every one belonging thereunto, from each other. Coercive, to right all things that are amiss, by distributing rewards and punishments to every one as they do deserve. 11. That this Magistratical function may be in a Heathen man for the good of a Commonwealth; and although it may be in the hands of such a man, or men, that Christian Ministers and Professors, ought nevertheless to acknowledge him or them, in the place to be their lawful Magistrates, to respect them, to pray for them, and to submit themselves unto them, either actively or passively, as their Commands shall be consistent with a good Conscience under the rules of Christianity. Hitherto I have offered that wherein I suppose an agreement will be found in respect of the coexistence and distirction of the employments: now I shall go a step further, and offer that also wherein I suppose we shall agree, in respect of the concurrence of the employments under Christ for his ends upon Mankind; here than I suppose it will be granted. 12. That it is as lawful for a Christian man to be a Magistrate, as it is expedient for him to be rational, and necessary to be a true sociable man by nature; for as the profession of Christianity doth neither make void the use of reason, nor abolish the true life of nature; but sanctifies the one and the other and exalts both to an use wherein God is glorified by them: so the rules of Government in a sociable life, and the rational principle of good order in nature, are no ways cast off, or neglected by the Rules of Christianity, but exalted and made subservient to the highest way of happiness. 13. That in a whole society of men every thing is proportionably to be allowed, which in one man cannot be disallowed: as therefore the life of right reason, and true nature are not inconsistent in one single man, but concurrent with Christianity to make him truly happy; so in a society of men, to become a State, and to be governed by Magistrates according to the Rules of reason, and the principles of good order in nature, is no ways inconsistent, but wholly concurrent with the frame and life of a Christian society; although Christianity abstractively in itself, is nothing else, but the Rule of a spiritual life, whereby we are directed to follow Christ's footsteps, that we may come to God by him, as new Creatures, separate from the world. 14. That a Christian being a Magistrate in a Christian State, although all his Subjects in respect of Christ, and the way of the heavenly profession; are his Brethren, and in that respect his equals; yet by this, he doth lose nothing of the natural right and properties of this place, which God hath given to a very Heathen over Christians; but gaineth rather thereby an enlargement of his preeminency, and an additional right and gracious privilege to his place, which is at least threefold First, the right to be more beloved and honoured than if he were a mere Heathen. Secondly, the privilege to become a nursing Father to the Church of God; to provide for it all things outwardly comfortable, and to protect it. Thirdly, the preeminency of being Christ's Vicegerent in the outward frame of the society, by which means, he hath an influence to see things ordered according to his known will in the Commonwealth, and to sway things to the best frame in the public profession, for the body of the society; and an obligation laid upon him; not to see and suffer Christ's name to be dishonoured; and his Ordinances blasphamed: so fare as by his place he can hinder it, without constraining and persecuting any man; for the enjoyment of his Conscience, whereby he doth not give any public offence. 15. That a Christian being a Magistrate, although his profession doth add these privileges to him in his Magistracy, yet his Magistracy doth not exalt him above the Church of Christ, that he should have a right to command any thing therein after his own will, as in humane affairs; for Christ only who is the head, hath authority to command in the Church, and those that either teach for Doctrines the Commandments of men; or impose those Commandments upon others, to teach them, or observe them being taught and imposed, worship God in vain. Matth. 15. 9 16. That the greatest honour and privilege that can befall to a Magistrate, as being a Christian, is, to become a Member of the mystical Body of jesus Christ, and so to be under the spiritual inspection, and care of the Ministry 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 souls, 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 souls 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 proceed 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 proceed 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 john 1. 7. they are bound to reject all the hidden things of darkness, to walk in the light, and approve their ways unto the Consciences of all men, as in the sight of God. 21. That a Concurrence of the Christian Magistrate with the Ministry by way of Council 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 Ministry 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 Ministry. Tit. 3. 1. 2. 22. That the Counsels, the Resolutions, the Laws, 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 publicly to be controlled by any of his Subjects; or in a private way resisted. 23. That the conjunction of endeavours in the Magistracy and Ministry ought to be only for the public good, either of Church or Commonwealth, 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 aught to contribute their natural Talents, to further the public 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 fair show and pretence to advance a public good, but in effect be found manifestly to seek 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 Hypocrisy; whereunto their passions, their pride, and their covetousness 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 public 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 means or commixture of Relations, tend to other ends, are unwarrantable, because they take away the boundaries and right uses of Christ's 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 jealousy 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 Christ's 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 & designs thereby, the service of Christ jesus in all this is not regarded. The matters of disagreement how to be thought upon. What they are in this controversy. These Positions I hope will find no contradiction by any that I shall have to deal withal; but if any of them be excepted against, it may either be laid aside or regularly discussed by itself, if it deserve to be handled by itself; or if it hath any fundamental relation to the point of doubt, it may be brought in as one of the particulars afterward to be decided, when the Question is fully stated, which now is to be done. If then after all these material points of agreement there be any, that to maintain the practice of some, held at large, that Ministers may meddle with State-matters, in their Pulpits, directly or indirectly, as of State-matters, to declare their judgement thereof unto their hearers; I shall declare that herein I do dissent from them, and think it altogether unlawful, in the Ministers of the Gospel, and no ways appertaining to the calling wherein Christ Jesus hath set them over his people, to acquaint them with their own or other men's judgements, concerning the affairs and interests of their Magistrates, whether to commend or discommend the same unto them. I say then two things. First, that although Ministers living in a State as private men (for in a State they are nothing else; though in the profession of Christianity they are public persons as a City set Matth. 5. 14. on a hill) may take notice of State proceed and interests, and hear and observe what others think thereof, and judge with themselves (as Members concerned) what is to be thought thereof: yet I say, that it is unlawful for them to publish those thoughts with Reference to their Ministerial employment, to make it any way instrumental, to deface the same into the thoughts of the people, as to give them notice thereof by way of public intelligence. Nay it is a very great Question with me; whether any other men being private and Subjects, may lawfully publish their own or other people's thoughts, concerning their own State Affaires any other way; except only in times of general deliberations, wherein all are privileged to propose by their trusties what their desires and grievances are to have them redressed. Secondly, that it is far more unlawful for them upon such observation of State matters to use any persuasions or insinuations to sway this or that way the vulgar affections to or from those that are in Authority; for the suggestions by which Ministers ought to engage Subject's affections towards their Magistrates are not to be raised from any private observations (which are deceitful, and no true grounds to oblige the Conscience unto any duty) but from the manifest will of God commanding the duty; and the nature of the Relation which God hath settled between Magistrates and Subjects which is grounded upon love, and doth partake of the conjunction which is between Parents and Children; whence it is, that as our Parents are to be beloved of us their Children; not so much because they do this or that particular favour unto us; but because they are our Parents, and next unto God over us, because God hath made them to be Authors and Protectors of our life and being, & conduit-pipes of all blessings towards us; so Magistrates are proportionally to be respected by all dutiful Subjects upon the same grounds, & not upon any particular contemplations which their observation of State-contrivements may lead them unto, and to the performance of this duty the faithful Ministers of the Gospel should become both leaders & monitors towards their flocks: And therefore as they ought to do nothing that may any way corrupt the simplicity of their mind from this ground of respect due unto their Rulers: So they should use none other motives or arguments to persuade them thereunto, but such as are powerful in this kind. The Question than is not with me, whether faithful Ministers may dogmatically from the word of God, and the nature of humane society speak in the Pulpit of the righteous ways of governing States in Thesi & Antithesi? and whether yea or no they may instruct, warn and exhort Statesmen, concerning the duties of their Calling towards God and men, that they may know how to keep a good Conscience therein according to the will of God revealed in his word? I say the Question is not with me concerning these things: for I am clear that the Ministers of the Word may handle and apply all humane and divine matters thus. But the Question is concerning particular matters of State done or to be done hic & nunc, relating to ourselves or our Neighbours, wherein some of our interests lie: I say concerning such matters, either to make narratives for information, or to apply those matters to move the people's affection to any humane Resolutions, is a thing utterly unlawful in the Ministerial Function as I conceive. What the distinct State of the Question is. Thus I have stated the Question, and separated it from that which is not the Question; and I hope showed therein my meaning sufficiently. If now this assertion of mine should be debated between me and such as allow at large in Ministers the handling of State-matters as some use to do; it ought to be offered as a doubt, and made a Question indifferently thus. Whether yea or no it be lawful for the Ministers of jesus Christ in their Sermons or Testimonies concerning the Gospel, to declare their opinions also concerning State-Interests, wherein the Magistrate is concerned; to make Narratives to inform their hearers of the condition of State-affairs, and of their Rulers ways and designs, and to sway directly or indirectly their Subjects affections this or that way in compliance to this or that worldly design? To this I say no, and if any man doth think otherwise, who doth not except any thing material against that which hath been said hitherto; I shall willingly discourse the matter with him, and sift it to the brain. That it therefore may be known, by what rule I will submit the matter to a trial; I shall after these two Principles, which no rational man will deny or except against, as I suppose. The Principles by which it is to be decided. 1. That it is not to be counted lawful for any Servant to do his Master's service, that which his Master doth not only not allow, but forbiddeth to be done therein. 2. That it is not to be counted lawful for any Servant to do in his Master's Service, that which is wholly contrary to the nature of the employment and doth frustrate the true end and effect of the work which is to be performed thereby; although his Master doth make no inhibition concerning it. I take these principles to be so evident, that none who hath common sense can deny them: Therefore I shall come now in the last place to propose the orderly way of applying these unto the matter in hand; that if no exception be taken at this also; then the particular dec 〈◊〉 sion of the doubt may follow thereupon, in case any shall enter upon the debate thereof. The Application of the Principles to the Doubt. I propose then the application of these Principles to be made in this order. First, let us consider whether yea or no, the Ministers of the Gospel are to be accounted Servants to jesus Christ? if yea, then whether he is not their Master? and his will in his service their law? if no, than whose Servants they are, and who else is their Master? Secondly, Whether yea or no to preach the Gospel, or to bear witness concerning Christ jesus, be the service wherein they are employed? Thirdly, What properly this service is? and whether yea or no Christ doth allow them in going about it, to bear witness to any thing else than to himself and his truth; according to the Commission which is given them. Luke 24. 46, 47, 48. Act. 1. 8. and 26. 18. Fourthly, whether yea or no the Ministers of the Gospel are not expressly forbidden, to apply themselves to any other testimony or doctrine, then that which is according to the words of our Lord Jesus Christ; by these places of Scripture 1. Tim. 4. 6, 7. and 6. 3, 4, 5, 20, 21. and 2 Tim. 2. 14, 15, 16, 17. and 1. Tim. 1. 3, 4, 5, 6, 7. Fiftly, whether yea or no the Narratives, Insinuations, and Applications, which are made of State matters in the sermons of some, are not another kind of testimony, than the words of the Lord Jesus? and whether those that deliver them, in delivering the same, speak the oracles of God? which in the Church of God alone ought to be delivered. 1 Pet. 4. 10. Sixtly, supposing there were no such commandments and prohibitions limiting the service of Christ in the Gospel; yet it will be granted, that Ministers ought to understand the nature of their own office and employment, and ought not to do that which is contrary thereunto: and if so, than we ought to reflect upon the positions, which have showed the coexistence; the distinction and the concurrence of the Ministerial and magistratical offices under Christ, together with the properties of the Charge, of the Administrations, of the objects, and of the fundamental Rights of the Function, to see whether yea or no such a meddling with State matters is not wholly contrary thereunto? Seventhly and lastly, the proper end and effect of the work at which Christ doth aim, by the Ministry of the Gospel; and the direct means, by which he hath appointed the end to be gained, are to be considered; and compared with the proper end and effect of this practice, to see whether this practice doth not make voide the efficacy of those direct means, and overthrow that end? and if so; then by the dictate of our Principles, we may conclude this Practice to be utterly unlawful. Thus I have done with the Rules of Regulating this controversy, and the method of bringing the doubt to a decision: I think it not needful nor fit at this time, to descend any further to the particulars of the application; but if any thing be offered in a sober way inducing thereunto, I shall not be a verse from that which shall tend to edification. Now I shall come to another kind of application, both of the whole, and especially of the latter part of this Discourse unto our present state, to see, what from these grounds, and this way, both of searching after truths, and of discovering duties, may be gathered, to redress our disorders, and prevent the increase of our calamities. For I told you, partly in the beginning of the whole Discourse, partly at the entry upon this last part thereof, (wherein I apply the Rules of debatement, unto the subject in hand) the aim which I have in handling these matters thus, which is distinctly this. The Application of the whole Discourse foregoing to such as pretend to debate matters learnedly. First, in the whole I intent to meet with the spirit of confusion and strife, which hath taken possession of the minds of very many of my brethren in the profession; whom notwithstanding I love, and respect for that Truth which is in them; I reverence and embrace for their many good parts, and godly inclinations; and for their humane failings and infirmities, I hearty compassionate them in the bowels of Christ. For many of them, pretending to Learning, to a bookish knowledge of other men's opinions, and to a censuring faculty of all, that is not agreeable to the notions which they have taken up in point of Theory; and to the interest of that party which they have embraced in point of practice, are pitifully snared in holes, and shut up in prison-houses, and can look upon nothing in a straight line, but one way, they see all things through a multiplying glass, another through a diminishing prospective. Towards these men my scope is upon this occasion: first, to prevent a needless controversy: secondly, to let them see a Model and true Method, without by a sing (if they can take it up so) how to order their thoughts spiritually, and rationally, to find out truths in a profitable Controversy: for indeed this is that which is most seriously to be recommended to the Ministers of the Gospel above all other men: for seeing they are the men, above others, by whom the thoughts of all men are ordered in doubtful cases, therefore they ought to find themselves obliged in conscience above other men, not only to be rightly and exactly ordered in all their thoughts and proceed; but also to be able, in all things, to give a satisfactory reason to their own conscience, and to all conscionable and reasonable men, an exact and full account, of the Rules by which they order those thoughts, and intellectual proceed, by which they have so great an influence upon the spirits of other men. He that must answer one day unto the Father of spirits, for all the impressions which he works upon the spirits of his children, aught to be very careful, and watchful over his own spirit to discern the motions thereof, that they may not be irregular: this insight therefore in the ordering of our thoughts, as in the presence of God, chief in matters of debate, (for God is the final Judge of all Controversies) is one of the chiefest concernments that can be recommended unto Ministers, in these times of disorder and confusion, that they may be found faithful in their places, without blame, and in peace before him who trieth the hearts: and this is indeed the principal aim which I have in the Body of this Discourse, to put my Brethren upon the search of the Rules, by which they should walk in their hearts with him, and to draw them forth to give us an account thereof, before they take upon them to be many Masters, lest they receive the greater condemnation. I have a third aim also in the whole of that which hath been hitherto offered, which is this; to show by the buy, and collaterally, the nature of our disorderly constitution, and courses, with the evils which we beget, and foment in one another thereby, both against the truth of Christianity, and against the ways of Peace and Righteousness in the Commonwealth: and herein my full design is by a clear example of a regular and orderly way of meditation, to let some of those that have an high conceit of their own sufficiency and Doctoralitie, see, how ignorant most men are of the highway and plain path to real wisdom; and of the direct and easy method to resolve rational doubts; and consequently how little cause many have (who think themselves no small Clerks) to presume upon their bookish knowledge, which yet I do not despise as unprofitable in its own measure; but this I must say of it, that it will be found in end to be comparatively, but a blockish, scanty, stinted, and partial way of learning, which doth not contain the ten thousand million part of that knowledge which is attainable by another way, which is plain, easy to be followed, and demonstrable to those, that look upon the holy Scriptures as Christians ought to do, to see Christ therein, and Gods ways towards man in him; and that look upon the works of God in the world, as rational men ought to do, to see the ordering of the creatures, of their faculties, and of their works towards their true ends, whereby they relate unto God in Christ; and the disordering of them as they are taken off from their true ends, by missing of this Relation. If this way of attaining to true learning, and the method of searching into these veins of knowledge, and of drawing waters out of these Wells, were discovered; the other way, which is now so much followed, and doth occasion most of our disputes and contestations, would be found rather a matter of show then of substance: I do not deny, but that the way of Collections and Reading hath its own usefulness, if it be accompanied with the exercises of sound meditation, and directed to its true end thereby; but to make so much ado about it, as some do, to take upon them great matters by it, and to stir up much dust and strife in it, is one of the distracting vanities of our Age, which leads us from the way of Truth and Peace. Only of pride cometh contention: (saith Solomon) but with the well advised is wisdom. Prov. 13. 10. And in another place, With the lowly is wisdom, whereas from pride cometh shame. As pride and folly, so contention and Prov. 11. 2. shame are inseparable companions. And as the way to wisdom is to be well advised; so nothing maketh a man so capable of good advice, as the lowliness of his spirit. It would be an easy matter, to show the truth of these Proverbs verified, in the management of our ordinary course of learning, wherein there is no lowliness of spirit, nor good advice to be found, towards the attainment of wisdom, but mere pride in things of no value, which lead us through contentiousness unto shame. I shall not now take into consideration the Principles, the strains, and the pinnacles of the height, whereupon the literature, the Philosophy, and the Divinity of the Schools is set, and doth exalt the Doctors and Disciples thereof, to a conceit of their own sufficiency above those that are counted illiterate, it were an easy matter to show comparatively to the plain and lowly way of seeking knowledge, the foolish emptiness of those toilsome strains, and the shameful vanity which is in the affectation of, and a pretention to a titular esteem of learning before men, by a Science falsely so called: at this time it will be enough to say that which Christ said to the Pharisees, when they derided his simplicity; That which is highly esteemed amongst Luk. 16. 15. men, is abomination in the sight of God. For these selfconceited ways of learning, are so far from making men either wiser or better than others, that for the most part (except God overact and overpower them with special grace) it makes them so much the more unserviceable to others, by how much they strive to be set above them, and at a distance from their capacities; and so much the more incapable of the truth of wisdom and virtue for themselves, by how much it sets them nearer to their own wit, and further off from the simplicity and humility which is in Christ Jesus. This matter is a larger subject than now I am willing to enter upon; nor is it yet seasonable to undertake it: perhaps God will show a way to meddle with these matters, and offer occasions, which shall be more free from offence then these times seem to afford: for I am not willing, either to join hands with the persecuters of learned men, because they are learned, or to be thought a favourer of those, who now adays are mad against all that looks towards or like Learning, (a generation of men, that knowing nothing, and yet presuming without Learning to know all; think it their reproach, that any should be thought more knowing then themselves; and being led without any grounds or principles, by their own mere whimsies, can endure nothing that is like a settlement, and looks towards the Regulating and composure of men's spirits.) For I confess, that upon the name of Learning too much dirt and contempt is cast already, though wrongfully as from such men, yet deservedly as from God: for by reason of the ambitiousness of those that unprofitably have walked in a vain show of Learning, and under a pretence thereof have sought nothing, but ease, plenty, and preeminencie, and by reason of the self-conceitedness of those that partially walk still in strife about it, and have made their Learning a seed of gall and wormwood, to embitter and embroil the spirits of all Christendom, for certain private opinions. (I say) by reason of these abuses of the ways of Learning, which still continue amongst those that strive to be thought Masters of it, God doth justly pour contempt upon them, and will not cease to slain the pride of all their glory, and their greatness, by a full discovery of their shame, till they show themselves willing with all their devises, and shows of greatness to be reform; and till all the monopolising practices, and covetous encroachments, whereby the enlargement of common helps to true Learning towards all, are enviously obstructed, be taken out of the way, and forsaken. And in hope that this may be done, we shall endeavour without partiality, to sow the seed which God hath put in our hand, upon all waters Isa 32. 20. (upon all sorts of people, and upon all objects of knowledge) Gal 6. 9 for we may expect, that in due time we shall reap the fruit thereof, if we faint not: and this is the first part of my aim in the whole, even to provoke such as are capable of these thoughts, to peaceable and orderly meditations, and humble thoughts concerning themselves in all matters of Debate. The application of the latter part of the foregoing discourse is to all that in the Magistracy and Ministry pretend to walk by the rules of Love, of Righteousness and of Peace. Secondly, in the last part of that which I have formerly insisted upon, where I speak of the difference and concurrence of the magistratical and Ministerial functions; my purpose is by a search into the nature and Properties of both offices, as in subordination unto Christ they relate each other; to discover the Rules of Christian Love, of Righteousness, and of peaceableness observable between them, for the good of humane societies: to the end that such as make conscience their Rule, may see the path of Christianity, 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 than 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 selfwilled and unreasonable; and that such as against both Conscience and Reason are evil affected to the welfare of the public; may be prevented in the mischief which their practices may work against the safety and quietness of the state, and of those that are peaceable in the land. For in these doubtful, 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 clear 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 traitors of all humane societies) then to act thus, by undeniable Principles and Rules; and to oblige those with whom we act, and ourselves also; to go no further than these direct us; for I suppose all will grant this freely, that thus fare 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 Righteousness: and this we hope they whom we deal withal will readily yield 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 show briefly the rules, by which the Christian Magistracy and Ministry in their several places respectively, for the good of the people committed to their charges, aught to walk in Love, in Righteousness, and in Peace towards each other; that that which is observable at all times as a direction to our happiness, may by God's blessing at this time be applied unto our present condition, as a restauration from our miseries, and a preservation from the ruin wherewith otherwise unavoidably we are threatened. To come then to that, which is the fruit of all these considerations, and that which ought to be the final 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 God's grace rectify our miscarriages. The heads of this application. And the Reason why to be considered. First, let us reflect upon the proper works of the Magistracy and Ministry more distinctly, as they relate unto the ends for which Christ hath ordained them in the world. Secondly, let us consider the natural properties, and proper acts of true love of righteousness and of peaceableness; as they are duties proper to Christians more than 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 applied, by those that are in place amongst us, to fulfil 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 becometh Christians; how can we undertake it so as to expect a blessing upon it? but if we know clearly, both the work, which is to be done, and the Rule by which we are to govern ourselves 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 Ministry, as they relate unto the ends for which Christ doth employ them in his service; they must be discovered by looking upon the aim 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 goodness 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 show forth his glory; and thereby attain to true happiness: for happiness in man is nothing else but to partake (so fare as he is capable) of the goodness of God, which is his glory towards us. Now the goodness of God in the hand of his Supremacy dispensing all things, runs 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 virtues: the two faculties of the life of man, are Bodily and Spiritual; 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 virtue is, by Nature and by Grace. In these channels the glory of God is conveyed by the creatures unto the faculties of man; that all may partake thereof and become happy therein, and that one creature in the way of God may convey the same to another. Now that man, who is borne like a wild ass' colt, may be directed by the right Job 11. 12. use, both of his faculties, and of the creatures, to attain to his happiness; 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 than all the rest, should be ignorant of the true way wherein they ought to direct others, he hath given to them both, one Supreme head and director, his only begotten Son Jesus Christ, by whom the world's 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 spiritual in man are restored to their integrity, and enabled to act towards God: by whom all the creatures subsist, and are made again the receptacles of God's goodness in nature and grace, and by whom, and in whom alone all the manifestation of God's goodness is apparent, and the way to happiness 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 Sovereign Director of those who are to direct others in the way to felicity, as well Bodily as Spiritual, as well by Nature as by Grace. Thus then Gods aim is to glorify himself in his Son; and to glorify his Son over all, and to glorify mankind by making it happy in conformity to his Son: and that the life and virtue 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 virtue, to convey 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 happiness. Between these two the Magistrate is first, for the Apostle saith, that was not first which is spiritual, but that which is natural, and afterward that which is spiritual. 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 channel of nature; or at least capable of the administrations belonging thereunto: so than God hath made the Magistrate to stand by himself under Christ in the dispensation of the means of natural felicity, that he may Psal. 2. 10, 11, 12. learn of him as his disciple, how to manifest the glory of God's goodness unto all flesh. Of the Magistrates work by himself. The aim therefore which the Magistrate, as he is a Christian, aught to have in taking his place upon him, is to set himself under Christ, as his servant and instrument, to convey to the societies of men by natural means the enjoyment of all God's goonesse, that he may be glorified therein, and they may be happy thereby in this world: and to this effect his more immediate aim and design should be, to employ the power and authority of his place, to order the outward societies of men in unity, to oversee, and rectify 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 Godliness and Honesty 2 Tim. 2. 2. may be maintained and advanced, and safety with Peace and Plenty enjoyed without disturbance. From this description of his aim, as it ariseth naturally from God's end in giving him his employment, we may gather two things, both what his proper works are, and what the property of his way is in going about them. His proper works are, to set a foot all the means which he can use in his place, by which these ends may be brought to pass: and the property of his way in going about those works is, to carry himself suitably to the nature of men, with whom he hath to deal, to the eminency of the place wherein he is set, and to the quality of the means whereof he doth make use; here then, if we will reflect upon particulars, we shall find these to be his proper works. 1. Together and unite men's minds and persons together under some common relation for their mutual 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 Supreme Magistrate, as the branches of a tree upon their root. 2. To take notice of all men's ways and walkings, to see that nothing be found therein prejudicial to the common good; and to call those that do any thing amiss, and contrary to the laws of nature, or of the Commonwealth, to an account concerning their proceed, to right the same. 3. To set up and maintain indifferently towards all, the public means of common happiness, wherein all are concerned, that every one may enjoy the comforts of the life of nature. Here then his work will be so fare as outward helps can reach the effect, and counsel give address thereunto, to intent these things. 1. First, to provide for the life of Godliness by the protection and advancement of the Christian Religion, and of the professors thereof, to show himself a Nursing Father of them, and of the ways of God's worship in the State to countenance it with Authority. 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, chief that, whereof every one shall be found most capable to become serviceable unto the society of mankind thereby. 3. Thirdly, to provide for the subjects safety by the management of their strength for public 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 public nature, and between man and man, by wholesome laws and constitutions in matters of right and wrong; and by public Judicatures in controversal 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 plenty, by the setting up and encouragement of all manner of industry by Sea and Land, in the ways of Husbandry, of Fishing, of Merchandise, of Manufactures, and of every thing else, that may bring a lawful benefit to the particular or general societies of men, amongst themselves or towards foreigners. I conceive these to be the main 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 design, 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 deal, his way must be rational, and the nearer it comes to flow from the grounds of Common right and equity, the more effectual 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 lawful office, which none else can, may or will attend and discharge for the public 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 enforce 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 of God: by men in this place, I mean the elders and heads of the people: by the ordinance of God, in the hand of men; I mean the fundamental rights, which by nature are inherent in all humane societies, to provide for their own safety and well-being: and by the ordinance of men in the hand of God, I mean the resolutions and agreements of the people, which are settled upon those rights in order to their well-being. And how far they should attend each other ordinarily, or extraordinarily do beget each other, as God intends judgement or Mercy towards a people; I shall not now search into, but this I say for the Magistrates way of eminency, that if matters be set a foot Authoritatively without power, especially in extraordinary administrations; those that act them, expose themselves unto contempt: and if they be set a foot powerfully without Authority, either in ordinary or extraordinary administrations, those that act them, make themselves odious as oppressors: therefore nothing should be done either Authoritatively without power, or powerfully without Authority. In reference to the quality of the means, which are made use of, his way is to act by Commission and Deputation of Authority, of right and of power unto subordinate officers, who may act in the name of the Supreme; and may not be lawfully resisted, in that which they have commission to perform. And thus much concerning the Magistrates work, and his way of going about it. Of the Ministers work by himself. As for the Ministers of the Gospel, God's end is to glorify his spiritual goodness towards the souls of men by their service, making them conduit-pipes of his grace towards the same; that by faith in Christ men may receive the forgiveness Act. 26, 18. of sins, and an inheritance amongst those that are sanctified. And to this effect; Christ doth appoint them as his messengers to be witnesses of his Truth, which is the Covenant made between God and man in himself, and to be 2 Cor. 4. 5. servants to the societies of believers, the public professors of his truth, for his sake: they are also made subjects for the 1 Pet. 2. 13. Lords sake unto every ordinance of man, as all other men are, that they may give others a good example of orderly walking, and of harmlessness in the life of nature. And of his way in going about it. Now by this appointment of God concerning them, it is evident, that they in their places are not properly over men as Magistrates are in humane affairs, to command, and compel obedience to that which they enjoin; but only towards men in Divine affairs, to let them know the will of God, and to entreat them to yield obedience thereunto for Christ's sake; and in case men will not hearken to them, they have no more to do, but to shake off the dust from their feet, and declare the judgement of God unto them. And as they have no masterly or commanding power over either the outward concernments, or the faith of those to whom they are sent, so they have no right to share any way with the Magistrate in his employments, no more than his meanest Subject, nor to meddle with the administration of any of his works, nor to encroach upon any part of his Authority, nor to make any mixture of his employments with their own under any public pretence whatsoever; but in all outward and visible concernments, to be as it becometh mere Subjects, and under the Supreme Power, without any exemption, or any privilege (by the title of Ecclesiastical persons) to be free from his jurisdiction, as the Man of Sin pretends his servants should be. Therefore the aim which the Minister of the Gospel ought to have in taking his place upon him, is to set himself under Christ in his employment, as his servant and instrument towards the spirits of men; that by grace he may convey the testimony of God's spiritual goodness to them, that they by entertaining the same may glorify God, and become happy both in this world, and in the world to come. And to this effect, his more immediate aim should be, to teach those that know not Christ to know him, and persuade them to believe in him, and to profess his Name: and those that profess him, to walk by the Spirit of Christ with God in the Covenant, entertaining and observing the tenor thereof through conformity to the cross of Christ, in hope Rom. 8. 17. of being glorified together with him. Of the difference of the magistratical and Ministerial ways of administration And from this description of his aim, and the appointment of Christ concerning him towards his employment, we may see that his proper works, and the property of his way in going about the same, are, as fare different from that of the Christian Magistrates works and way, as the life of Nature is from the life of grace, as visible things are from invisible, as mere reason is from revelation, as ruling is from doing service, as coaction is from supplication, as commanding is from being in subjection, as the outward man is from the inward, as this world is from that which is to come, as to be dead, and crucified unto this present life, is from seeking after the enjoyment of happiness therein, and as bearing witness concerning the will and Word of God, to incline the conscience to yield itself willingly thereunto, is from an injunction brought forth by the will and word of man, with a purpose to see it actually performed, and personal obedience yielded thereunto, whether it be done willingly or no. So that except men will purposely set themselves to go beyond their line, and neglect their own work, to take another man's work out of his hand; there can be no interfaring of the employments; and yet they may be as intimately coordinate, concurrent, and subservient to their joint end of humane happiness, and the glory of God in Christ, as sense is coordinate, concurrent, and subservient unto Reason; or right reason unto Conscience, or a good conscience unto the motions of the Holy Ghost, and to the testimony of Jesus in the word of prophecy. And of the limits of their intermeddling with each others affairs. Thus we have briefly seen the proper works of these employments, as they relate unto the ends for which Christ hath appointed them. We shall not need to descend unto the particulars of the Ministerial works, it sufficeth for our purpose in hand, to have discovered this, that by the appointment of God, for the glory of his Grace in Christ Jesus, as crucified unto the world on the one hand; and for the glory of his Supreme power in Christ, as exalted over the world on the other hand: the several, proper and immediate ends and aims of the magistratical and Ministerial employments, are put in two peculiar channels; and accordingly that their works are so distinct, as the work of the mind is from that of the body, and their ways of going about them so different, as the way to frame and beget inward thoughts towards God, is from the way to order men's outward actions in a society towards men. For to attend the latter belongeth wholly to the Magistrate, as to attend the former is wholly peculiar to the Minister. And although the Magistrate, as a Christian, may intent as occasion is offered, to help, by the Spiritual Talon which God hath bestowed upon him, his Brethren in the way of setting their hearts aright towards God (nor is this any prejudice, but rather an advantage to the Minister of the Gospel) yet he cannot be obliged to give attendance unto that employment, as to a function of his Magistracy: nor is that to be reckoned as any part or act of his ruling office: but to the Minister it is his whole office to attend this continually, by labouring in the word and prayer for it. Nor is it lawful for him as a Minister of the Gospel, either to attend or to intent any thing else but this: it is true, that as a neighbour in humane societies, he may occasionally advise (being called thereunto) that which is most expedient to be done in the outward actions of men: (nor is any prejudice, but rather an advantage to the Magistrate in the State,) but if his aim should be to intent or attend, the regulating of men's natural ways; or the judging of men by their actions authoritatively or powerfully as an overseer of their outward behaviour; he hath forsaken his own employment, he hath usurped the station and place of his Magistrate, he hath brought the state of Nature, which is single, under the intanglement of a twofold government, he doth confound the conduit-pipes of the Spiritual and Natural administrations, wherein God's goodness shall appear and run, though jointly, yet distinctly; and he doth lay in the spirits of men, and in the frame of their association, the foundations of Babylon, and builds up the Mystery of Iniquity thereupon, whereby worldly interests are covered with religious pretences, the consciences of believers enslaved to the wills of men, and the Truth and Ordinances of God perverted to serve humane policies and deceitful practices. For indeed this corruption of the aim of the Ministerial function, is the very Cornerstone of that mystery, which the man of sin hath maintained against the profession of the truth, ever since Christian Societies have appeared in the state of the world to be considerable. The Rule by which the true property of humane actions is to be discerned. For seeing the natural & true end of everything doth determine & discover what goodness is therein, and what is right or wrong in the properties, in the parts, in the faculties, in the actions thereof: for as these are, or are not subordinate and fitted for the attainment of their natural uses and ends, so they are to be accounted good or bad, right or wrong: (as a hand, a foot, and an eye, so fare as they are fitted or not fitted to handle, walk, and see, so fare are they to be counted good or bad in their own kind) therefore in the rational judgement, and estimate of the nature of humane actions, the knowledge of the true aim whereunto they should tend, doth show the straightness or the crookedness thereof: for as they are subservient or not subservient by their innate properties, to produce the effect which ought to be aimed at; so they are to be judged good or bad, strait or crooked. If then according to this Rule we should reflect as we ought to do upon ourselves as well as upon other men, to bring all our proceed to this test of Reason and Conscience, we may judge somewhat more particularly of our affairs thus: The application of this Rule to the perverse designs of Magistrates and Ministers. 1. If any called a Christian Magistrate, or a Minister, be ignorant or unmindful of the subordination of his Office unto the Sovereignty of Jesus Christ, and doth not lay to heart these ends which Christ hath set before him, to be followed in his employment, to make the course of his administrations directly subservient thereunto; we may conclude of such a one, that as his heart is not right with God, so he will not be able to walk acceptably before God, or uprightly towards men in his Office. 2. If any called a Christian Magistrate, or a Minister, doth set himself to get into the employment, as into a place of ease, of plenty and profit, of honour and respect, of power and authority, that he may live at ease, and have power over, and respect above others; we may conclude, that therein he hath forsaken his interest in Christ, and his aim to serve him; and hath made his own eye (that is, his intention in the administration) which should be single, (that all his proceed may be full of light) evil, corrupt, and full of darkness. If therefore the light that is in him (his very eye and aim) be darkness, how great is that darkness, saith Christ Jesus? Matth. 6. 22. 23. 3. If any called a Magistrate, doth in his place set himself to keep people in Divisions, that he may rule at will between their partial humours and passionate follies: to keep people in blindness, that they may not discern his way,, nor know their own, but be led at his pleasure: to keep people in Poverty, by getting all the riches and power thereof into his own hand, rather to make all men his servants thereby, than to serve the public therewith: to keep people in a slavish fear, and awful terror, that he may rule them rather like beasts, than rationally and conscionably by love like men: and to keep up a show of greatness and outward appearance of glory, to make fools gape and gaze upon them, rather than to seek the honour which cometh alone from God, by doing real service in his way to the Commonwealth of Israel; if (I say) any man doth follow these politic subtleties of State. yet professing himself to be a Christian; we may conclude, that he hath not only forsaken Christ's way & aim, but hath drunk deep, and is drunken with the cup of the abominations Rev. 17. 2. 3, 4. and filthiness of the great Whore, who rideth upon the scarlet-coloured Beast; and with whom all the Kings of the earth have committed in this kind vile fornication: and so far as he useth any of these ways to compass his own ends, and neglecteth the means, ways and ends for which Christ hath put him in his place, so fare is he a part of her mystery, and shall accordingly receive his reward with her,, if he repent not. 4. If any called a Minister, doth set up a formality of religiousness, leading people to worship God this or that way therein, and to cast their conscience at rest thereon: if he doth not wholly apply himself to manifest Jesus Christ crucified unto his hearers, to bring them to be conformable to his death, as new creatures by the covenant, and to rest there 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 address and convert their souls to God: and if he doth set himself in a state-way, either to gain power and authority in his own hand, to share it with the magistrate, or to subordinate his ministerial employment unto worldly ends of State-government, to cover the tricks thereof with a cloak 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 ministry thus, yet professing himself 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, etc. and chap. 19, 20. greater the natural and acquired parts and gifts of this man are, and the more revealed and spiritual truths, or mystcall shows 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 only as Jeroboam did, in order to their own interests, and will suffer none to stand in places of employment, but men of their own creating, that will serve turns towards the people: and if ministers that are in places of employment, look only 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 designs: 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 do 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 without 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 mutual happiness, they shall never be able for fear of one another, to intent, or attend any other designs 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 merciless cruelties, equally ruinous to each other, and to the Commonwealths of humanesocieties. Of the duties of Love, Righteousness, and Peace jointly. Hitherto we have seen both what the proper works and ways of the Magistracy and Ministry are, as they relate unto the ends for which Christ hath ordained them; and what the error and deviation is from those works and ways. And lastly also what this deviation doth produce in all societies, where the duties of Love, of Righteousness and of Peace, are not thought upon, to refer the whole state thereof unto Christ, as Christians ought to do. Let us now come to the second point of our disquiry, which is to discover what the natural properties and proper acts are of true Love, of Righteousness and of peaceableness, which Christians, and chief their Leaders unto happiness, aught to intent towards all men, but especially towards each other in the works of their employment, and above all in times of distress. Now to speak of these duties in general, as to commend their worth, their necessity, their usefulness, and such like, I conceive it needless: for certainly it is not so much for want of knowledge of that which we ought to do, 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 ourselves, and fore-stalment of thoughts concerning others: For it is by reason of these things that we play the hypocrites, and lie against the Truth; for which cause our sin is the greater: For to him that knoweth to do good, and doth it not, to him it is sin, saith the Apostle, Jam. 4. 17. Of the duty of Christian love by itself. Therefore as concerning the duty of Christian Love, it cannot be supposed in probability, that any in the Ministry, or in any other charge amongst Christians, should be ignorant of the nature thereof; 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 twofold: 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 God's sake, as Christ hath embraced us. Now concerning our love to God, and friendship to Christ, it is evident that it stands only in this, That we keep the commandments of the Father, and that we do whatsoever Christ doth enjoin us to perform, John 15. 14. and 1 John 5. 5. whence it is further manifest, that to neglect the known will of God, and to set ourselves in a course which is contrary to his commandments, is openly to renounce Christ's friendship, and plainly to become a hater of God, and hateful to him. And as for the commandment wherein God will have us to show 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 commandment which Christ hath given us when he sairh, John 13. 34, 35. A new Commandment 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 ye 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 liar, 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 Commandment have we from him, That he that loveth God, love his brother also. The end (for this always is to be looked 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 goodness Psal. 16. 2, 3. 1 Cor. 10. 24. 1 Cor. 13. 5. cannot extend unto God, therefore God hath appointed us to bestow that good which by us is communicable, upon men, our brethren, that bear 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 not where so discernible as in the example of Christ's love unto us: for he procured and imparted unto us that which in itself was the only good; and to us that whereof we stood in greatest need: For nothing itself 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 near 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 God's glory: for it aims at the real perception of God's kindness, of his mercy, of his truth, of his faithfulness, and of all his goodness towards us; that all may find it, and in the covenant of Grace through jesus 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 Christ's example, a most excellent property of this love, that it doth humble and deny itself, 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 equal with God, yet made himself 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 which 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 natural 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 do to others that which he did to us, is the true Being of Christian love. Of the duty of Righteousness by itself. As for the nature and proper acts of Righteousness, 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, strait 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 holiness, wherein we ought to walk with God: for without holiness no man shall see his face, Heb. 12. 14. 1 John 4, 16. The proper act of righteousness therefore, is the straightness of our will in subordination unto God's 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 straightness 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 righteousness, so all the acts of righteousness are nothing else but the fulfilling of this law. Whence it is that the proportion (which is the measure of the straightness) of all actions between Man and Man, is taken from the natural principle of love which every one hath to himself: for by the law we are commanded to love our neighbour as ourselves, 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 do to us, we should even likewise do 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 meet unto others, it shall be measured unto us again, Matth. 7. 2. Now the cause why Love is the root of Righteousness, is, because it engageth the affection to be harmless, and to pay willingly unto others all things which are due unto them for their good. Whence it is also clear, that hatred is the root of all unrighteousness, because it engageth the affection to the quite contrary motions. Now as Righteousness is the daughter of Love; so it is the mother of peaceableness: for by giving to every one his due, contentedness is begotten, which preventeth the cause of strife, and maintaineth peace. So then the end of Righteousness is to direct our way to live with God by the uprightness of our spirit and actions, in conformity to his will. As concerning peaceableness, 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 sweetness 1 Pet. 3. 4. and gentleness of the carriage towards men, which neither taketh nor giveth occasion of offences. Of the duty of peaceableness The end of peaceableness is to maintain, increase, and restore the joy which cometh from the enjoyment, the augmentation and recovery of that which is good, appertaining to us in the way of righteousness. And to gain this end, two things are in the life of Christianity to be observed, namely, what the proper acts of peaceableness are in ourselves, and towards others; and whence the disposition of the soul which doth beget them, is begotten in us, The proper acts of peaceableness in ourselves 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 ourselves as a child that is weaned from his mother, Psa 131. that is, to wean our souls from the lusts of the flesh; for wars and fightings come from nothing else but from our lusts that war in our members, Jam. 4. 1. if therefore we have Salt within ourselves to mortify these lusts, we shall be able to have Peace one with another, as Christ commands us. Mark 9 50. The acts of peaceableness towards others are, in respect of all men, to show all meekness unto all men: Tit. 3. 2. in respect of those that are of a quiet disposition, to be of the same mind towards them: Rom. 12. 16. endeavouring to keep the unity of the Spirit with them in the bond of Peace. Eph. 4. 3. not envying them, nor provoking them, nor being desirous of vain glory towards them: Galat. 5. 26. In respect of those that are of an unquiet disposition, to follow Peace, and ensue it towards them: 1 Pet. 3. 11. and that even so far as it is possible, and as much as in us lieth. Rom. 12. 18. to do all things without murmur and dispute against them, in a blameless and harmless way, that they may have no cause to murmur at us, or to dispute with us. Phil. 2. 14, 15. And to this effect, to lay aside all malice, and all guile, and hypocrisy, & evil speakings, and surmisings, 1 Pet. 2. 1, 2. And lastly, in respect of those that are injurious, to recompense no evil for evil, nor to avenge ourselves, but to give place unto wrath. Rom. 12. 17, 19 Not to be overcome with evil, but to overcome evil with good. Rom. 12. 21. And to that effect, with all lowliness and meekness, 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 original 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 possess the spirit, the soul is quieted within itself; because it entereth 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 quietness 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 show 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 aim at that which is truly good; by the law of righteousness, how to order our way in prosecuting of it; and by the law of peaceableness, how to attend the delightful possession of it. The first sets our mind 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 than to other men. Thus in brief we see what these duties are, and whence in a Christian more than 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 material outside of the works, then upon any thing else; because natural men cannot raise their minds unto the apprehension of spiritual truths, which beget in the soul a new life, and fare less can they act any thing thereby without special grace: yet if the Intellectuals of a man truly rational 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 find no just cause to contradict any thing therein, although his heart will not be able thereupon to close with the duties themselves: for a true Christian is a spiritual man, is not enabled to close hearty with these duties, either because he is convicted of the rationality thereof; or because he doth understand the excellency and worth of this way, above the way of Morality (for these are only preparative inducements inclining his affection thereunto) but he closeth therewith only because his conscience is enlightened 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 righteousness 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 wisdom, and the reasonings of his natural 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 simplicity 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 find Peace out of this way, is as impossible as to miss of it, within it. How universal they are, and inseparable from Christianity. And chief in leading men, and times of greatest need. From hence we may observe, that these duties have an universal influence upon all the ways of Christians; for as Christians, they are essential to them in all the works of their several callings; and if they study 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 charity, 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 undertake; 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 we are appointed to live, and wherein all our works are to be done as a service unto him, is righteousness, peace, and joy in the holy Ghost: and he that in these things doth serve Christ, is acceptable to God, and approved of men: saith the Apostle, Rom. 14. 17, 18. If then we serve not Christ in these things, or intent them not at all; how can we be called his servants, or said to live in his kingdom? The end of the whole profession of Christianity, as to us men, within ourselves, and in reference to one another, 1 joh. 1. 4. is the fulfilling of our joy. This end is attained, when we partake of the righteousness and peace which is in Christ Jesus; and when through his love, we are moved and enabled, to impart that which we do partake unto one another, that by the enlargement of grace, there may be a fullness of joy in all. For all that profess the name, and partake of the life of Christ, have an interest in one another; and as by their right and privilege to him, they may challenge from each other the consolation that is in him, and the comfort Phil. 2. 1, 2. of his love, and the fellowship of his spirit; so it ought to be one of their chief aims, in the common profession, and indeed is the main of their duty therein, to intent, and to impart these things effectually towards one another: which if they do not, they neither serve Christ, nor seek their own good in his kingdom; but in very deed, renounce him, and his service, and their interest in each other, and the whole truth of the profession. And if in all men's actions, and at all times these Rules are so necessary, and fundamentally essential to Christianity, that nothing can be acceptable to God, nor profitable to men without the observance thereof; then we must needs conclude, that they are most of all necessary in the chiefest actions, of our chiefest men that are leaders in the profession; and at the times of our greatest extremities and difficulties. For if in such times we take not counsel at the mouth of the Law, and of the testimony; we can expect no dawning of the day of salvation, nor morning Isa. 8. 20. 22. light arising to us: but in all our doubts we shall meet with easeless grief and trouble, in all our deliberations with endless confusion and disorder; in all our difficulties, with dimness of anguish and pain: and by our own undertake and counsels, we shall be driven into darkness, and despair at last. Now to the end, that at this time, and in the straits whereunto God hath brought us, partly for our fins, partly to fit us for his Kingdom, we may not miscarry, and fall into such sad inconveniences: and that by the neglect of our duty, let us come unto the third and last point of our disquiry, which is to be the fruit and conclusion of all that hath been said hitherto. And that is How these Rules are to be made use of to cure our diseases viz. By the discovery of our present condition. To see in our present condition how these Rules should be observed, by those that are in place to cure our distempers. And to this effect I shall, as briefly as may be, look upon our present condition, upon our distempers therein which are the causes of our disease; and upon the Method of the cure, by the application of the Remedy thereunto I am not ignorant, that our present condition is differently understood, by the several parties whereinto we are fallen; some look this way, some that way upon it: but all that can discern any thing which is to be seen; or judge of the reasons of what they see: may discern this of our condition, that we are neither settled in, nor much inclined to entertain, peaceable affections: that we are strangely biased, and broken to pieces in our ways and actings: that most of us are beset outwardly with difficulties, (burdens on the one hand, wants on the other;) and many possessed inwardly with scrupulous perplexities about the way to be eased thereof. And those that can judge, may judge, that the reason why our condition is thus at present is twofold. First, because we are many ways discontented one with another, in reference to that which is passed on all sides: Secondly, because there is no agreement amongst us, about the way of future settlement, in expectation of what is to come: and whatever any may think, or hope upon spiritual grounds, concerning the event of these evils: (whereof I can entertain, I bless God, as great hopes as any,) yet sure it is, that none can look with the eye of a Christian upon our present condition, referring it unto God; but he must confess that we are under a visible judgement, which may as well end in our utter destruction, if God in mercy prevent it not; as in a happy settlement, nor can any rational man be so senseless, as not to perceive this to be a Truth: nor is it credible that any true Christian will be so stupid, as not to lay this Truth to heart. And our behaviour therein before God to make it our happiness. If then, in this case of dangerous unsettlement, wherein the Master-builders are at variance, and most that are under them, seem willing rather to pull down what others have built; then by counsel to uphold jointly what ought to be settled, (which is a sad presage,) we should every one seriously consider what becometh us in our places: lest we be given over to delight in each others destruction, let us reflect upon our ways, and order our behaviour rightly therein towards God and men; that upon the discovery of that which is a miss, we may henceforth labour to make them such as beseems Christians. For if we set ourselves to murmur at the changeableness of humane affairs, this is nothing else but to control God's counsel, whereby he hath appointed that to be one of the special means of our felicity: if we murmur and fight against the afflictions, which our outward man must suffer under these changes: this is nothing else, but to kick against the pricks, and to strive in vain against the unalterable law of nature: and if we set ourselves to discover, and condemn the faults of other men under these changes, to trouble ourselves and others at the supposed causes thereof, rather than to find out a way to redress the same, this is nothing else but maliciousness and madness: but if in all these trials and changes, we study the constant and equal rule of Christianity, to order our ways therein before God and men, without partiality, this is that, which will make us truly happy in all our unsetlements: for as concerning the state, wherein at the present we are, (seeing it is evident that God by an extraordinary hand of judgement hath cast us into it) as it is now unavoidable, so to be under the changes thereof, is not to be counted our sin, but rather our trial; and through the lot of our affliction, the way to a blessing, if we behave ourselves as Christians ought to do therein. For if all the good or evil, of every outward condition as to us, doth wholly depend upon the frame of our spirit, and upon the way of our behaviour before God therein; than it doth follow, that according to our spiritual temper or distemper, and our orderly or disorderly carriages in this condition, the event thereof will be our happiness, or our misery; for if our spirits are distempered, and our course disordered against the rule of our profession, it is evident that this will redouble the evil of our affliction, inwardly and outwardly, making it both ways sinful, and thereby miserable: but if our outward changes take us not off from the way of Christianity, which is unchangeable, we have just cause to believe, that by the increase of virtue and grace, they will become our only happiness, because we have a promise, that in all these things we shall be more than conquerors through him that loveth us: Rom. 8. 37. And we are further taught, that as the sufferings of Christ abound in us, so our consolation also shall abound by Christ. Now the 2 Cor. 2. 5. sufferings of Christ are said to abound in us, when in all our afflictions we walk stead fastly with him in the profession of his way: for than whiles the outward man doth decay, the 2 Cor. 4. 16. inward is renewed day by day: is there any thing even in the midst of greatest distresses, that can obstruct the enjoyment of this consolation, but the discomposure of our spirits, and the disorderliness of our behaviour in the work of our employment. And lest by these means we may be deprived of our comforts, and lose the fruit of our labours which are undertaken for the reparation of that which is laid waste among us; let us point at the chief distempers and disorders which obstruct our work, that they may be removed, and the course suitable to the Rules of our holy profession, heretofore set down, seriously taken up, and sincerely followed. I have already given you my sense of several distempers and disorderly carriages of some particular men, in their distinct ways, which have a special influence upon our spiritual affairs, to make us, as the confused bvilders of Babylon, the authors of our own dissipation and ruin: I shall now mention a few disorderly courses, which are incident unto all men more or less, and seem to discompose the healthful constitution of our whole society, in the management of all outward affairs: and here, although I am not ignorant, that the distemper of the spirit, and the disorder of the behaviour are things very fare distant in their nature, and distinct in their properties: yet because in matters of outward concernment they are seldom separate, and going hand in hand, they beget interchangeably and are begotten by each other; therefore, and for brevity's sake, I shall not heed their distinction at this time; but leave it to every one's thought in that which I shall offer: here then let me speak of the distemper and disorderliness proceeding from these following roots of bitterness, viz: from envy, from jealousies and fears; from tale bearing and private censuring; & from revenge, which I conceive to be the chief causes of our present diseases: and of all these this is to be said in the general, that as no man can exempt himself from the danger of these sinful motions, so those that are most remarkably engaged either by their places or proceed in the management of public affairs, are most liable to the temptations thereof, which are so much the more hurtful to the Societies of mankind, by how much the persons upon whom they seize are found more eminent in parts or places: and the affairs upon which they reflect are more important; and by how much the complication of these distempers in those that are acted by them is more powerful, less corrigible, and less discernible. By the chief causes of our diseases. But let us come to the particulars of these evils, to see the symptoms of our public maladies therein, and find the cure thereof. Whereof envy is the first. First concerning envy; the spirit of God, by the Apostle james discovers the nature of it unto us in his 4. Chapter, where he shows, that all our wars and fightings come from our inbred lusts. Chap. 4. v. 1. that these beget an extreme disorder in all our carriages towards God and men ver. 2. 3. that the object, our lust is conversant withal, is nothing else but this world, and that the end whereat we aim thereby, is the enjoyment and friendship of the world, in the satisfaction of an adulterate affection, which is enmity unto God ver. 4. then he confirms this last assertion by the testimony of the Scripture, and declares furthermore, that the root of all our lustful disorderliness is nothing else but envy v. 5. The testimony of Scripture is alleged thus: or do ye think (saith he) that the Scripture speaks in vain? viz: when it calls you adulterers) intimating that by this denomination our lustful friendship with the world, is branded to be a defection and breach of Covenant, and consequently enmity with God. Then the root of all these lustings, and of our disorderly behaviour therein is expressed in the following words by another question thus. Doth the Spirit which dwelleth in us lust to envy? as if he had said; it is evident, that your friendship with the world is enmity with God, seeing the Scripture doth not call you adulterers and adulteresses without a just cause: and as for us, that make profession of Christianity to serve God in Spirit and truth, do ye think that the Spirit of Christ which dwelleth in us, hath any lust to envy? no certainly, there is no such lust in this Spirit: therefore you ought to judge yourselves, that in all these irregular proceed, whereof the root is nothing but envy, you are not led by the Spirit of Christ, but by the adulterous spirit of this world: from which Analysis and interpretation of the Apostles words we may gather evidently three conclusions. The nature of it as opposite to Christianity. 1. That the original of our distemper and disorderlines is enviousness. For he saith, the spirit doth lust to envy: that is, desires to fulfil the motions of envy; if then the satisfaction of our envy, be the end of our lusting, envy is the root whence lust proceeds: for in the immediate end of every thing the principle of the being thereof is to be found. 2. That the Spirit which dwelleth in the Saints, doth not lust to envy. For the assertion in itself is clear and undeniable; and that in the Apostles words it is intended, is evident by the adversative Particle of the following words, which joineth them unto the latter end of the 5. verse, and the whole context and coherence of the matter doth evince, that in the 5. verse there must be instead of one (which in our ordinary translation is expressed) a double interrogation: whereof the latter must run in this sense. Doth the Spirit dwelling in us lust to envy? as if he had said, by no means. 3. That the Spirit which is in the friends of the world doth lust to envy. For it is clear, that all worldlings are bend to lust, after that which they would have, so as that they envy others to have it it besides themselves: and that is the thing, which the Apostle here doth presuppose, whereupon the question, denying it to befall unto the spirit which dwelleth in the Saints, is raised. We must observe then, that as the Spirit of God, and the spirit of the world are opposite, so their lusts tend to different ends, and what is denied of the one, is affirmed of the other: Whence we must further observe, that the corruption and infection of our spirit in nature; making our lust disorderly and contentious, is originally self-love, as it taketh us off from the love of our neighbour: that is, as it perverteth our intention from desiring, that he may partake of that good which we wish for ourselves; for self-love is not otherwise vicious, but as it confineth our intentions within ourselves alone. It is no sin to love one's self, if we love our neighbour as ourselves. The object of it. Now the imaginary good thing, which naturally between all parties, as they are parties, is the object of their mutual envy: is the preeminency, for which they strive in comparison one of another, that either they may subject others unto their will; or at least exempt themselves from being subject to the will of others, both which are most opposite unto the spirit of Christianity: which doth not at all affect any dominion over others, but rather doth set itself to serve and please others through love. Even as Christ Jesus served us, and pleased not himself but others to their edification. Gal. 5. 13. Rom. 15. 3. Therefore his way and aim was, was, when he walked amongst men, not to join himself to any of the parties, that then were a foot amongst his country men the Jews; but to walk indifferently and by one Rule towards all. Nay, he was not averse from conversing with the Samaritans themselves, whom all other Jews did abhor: (as is apparent by I 〈◊〉 h 4. v. 5. till 45.) that he might impart himself unto all freely, in that which was good, without envying the enjoyment thereof unto any. It is therefore evident, that if professors live in envy, strife and division one with another: they are not to be counted Christians, that is spiritual, but carnal. And at the best they are no more but babes in Christ: because therein they walk not as his disciples, but as men: all parties 1 Cor. 3. 2 〈◊〉. and partialities are amongst men, as men of this world; and not amongst men as Christians: and their aim in the world is, to deprive others of that good which they pretend to possess, as due unto themselves, rather than to others. Now as I said before; the Imaginary good which a party, as a party, doth pretend unto in comparison of others, who do oppose it; is nothing else but to have the preeminency in that where it is opposed. Nor can men as men walk by any other rule but this: because they can see no reason why they should deny themselves, to give others the preeminency above themselves: none but Christians as Christians can understand, that they ought to deny themselves, take up a cross, and prefer the benefit of others to their own conveniencies, only because Christ did so towards us; because this is the badge of his disciples, and because by the new covenant we are bound to be conformable unto his image and to follow his footsteps. Therefore no natural man can say from his heart, as the Apostle did to the Corinthians. 1 Cor. 4. 8: Now ye are full, now ye are rich, ye have reigned as Kings without us; and would to God ye did reign: and again, I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as Reprobates: for we are glad, when we are weak, and ye are strong. 2. Cor. 13. 7. 9 And again. To the weak I became as weak. 1 Cor. 9 22. But it is otherwise amongst men; for all strive to get strength in their own hand and make others weak: all strive for the preeminence, as in riches and in glory; so for that which doth bring these things with it, which is the trust to manage power and government in this world: and truly if we look upon ourselves, as in the presence of God, to see what we have been doing as men in this kind: we cannot be so senseless of our natural inclinations, as to think that we have not acted as parties one against another: nor so unconscionable as not to be convicted, and willing to confess, that in such acts the object of our partiality and envy hath been, the gaining of preeminency, to manage the trust of power and government above others, or at least before them. Our practice about that object It is not my work to judge of State affairs, I am directly endeavouring to take off others (to whom it doth not belong) from the partial judgements which they make thereof: nor do I intent to please or displease any party in the State, (for I hate partiality with a perfect hatred, as by that which I have here said may appear) nor do I for any private design seek to humour any body: (behold God is my witness) in that which I shall say; but intending at this time, to drive this nail to the head, I must not seem so stupid and brutish; as not to take notice of God's work and hand over us, and not to see what the changes are, which the Almighty hath brought upon this Kingdom and State, which have given occasion to the spirit of envy, to become active among us. We cannot then but see, that God hath permitted him, in whose hand before these troubles the chief trust of government and power was, to be deprived of the same; and by what means this is come to pass, is apparent unto all: for first the management of affairs which he used, being judged very prejudicial to the safety of the State by those, unto whom the public Reformation thereof was entrusted: it than fell out, that the trust of Government and Power, was devolved by degrees, upon those whom God did suffer in their places to act against him. How this fell out, I think none can be ignorant, who hath been able to observe any thing. For after that God had set up those, who acted against him in their places, by a right which the King himself conferred upon them, to sit as long as they thought fit, to manage their trust; after that they were engaged by the Law of Nature to act for their own safety, by the Power and Authority which they had in their hand, and after that their whole management of power became without humane contrivances by Gods supreme conduct, as miraculously successful for their advantage, as their adversaries management became with all humane contrivances, unsuccessful for their disadvantage; it pleased him, who doth all things according to the counsel of his own will, so to change the Government, that from one entrusted in chief, it fell into the hands of many, and that it became a consequence not of a free transaction, but of prevailing power; unto the rule whereof, the trust of governing was on all sides given up & committed, by the drawing of the Sword. After (I say) that these things by degrees happened thus, it fell out amongst those many, into whose hands the management of affairs did fall (as naturally it needs must amongst those that think themselves equal one to another, when they take up different interests) that none would yield the privilege of preeminencie unto his neighbour: but every one did strive to get possession of it for himself. In this contest, as formerly the King had lost his hold of the Government for want of power, so that party which without having hold of power would have settled the Government by his means, with reference to some of his desires; and against the sense of the powerful party, hath for his sake, and for the necessity where into the powerful party thought itself, the whole cause it had prosecuted, and the state of the kingdom, reduced, lost the place which it had in the Government; and is now made subordinate unto the party which hath prevailed. Thus all along the object of strife hath been the trust of power and government; and the preeminencie in this trust hath been the object of envy, and is still in the spirits of those who are passionately moved either at, or about, the change of outward affairs. The effects of it. Now the spirit of envy doth work ordinarily upon us, when we find ourselves in want of some thing which we desire, and others in possession thereof, whom we love not. And it is hardly to be determined, whether the grief for ones own want of that which is desired, or the enjoyment thereof by others that are hated, be the greater vexation to an envious spirit; nor can it otherwise be determined, but by the discovery of two other passionate distempers, Pride and Hatred, whereof this evil humour is made up, and wherewith it is from time to time fermented to fall into its paroxysms. For if pride be predominant, than the fit of our vexation is more for our own want, then for others enjoyment: but if hatred be predominant, than we are more vexed that another hath it, then that we do want it: and this makes an envious man, when he is out of hope to gain what he would have for himself, to bend his thoughts, that it should be transferred rather to any other hand whatsoever, then that it should remain with him that hath it, nor doth he think any thing unjust which may bring this to pass, though it be unto others never so grievous and injurious: and when he can neither gain it to himself, nor transfer it to another, his last endeavour will be to spoil it, and make it miscarry in the hand of him that hath it: as in the Gospel Matth. 13. 25. parable, the Enemy that sowed tares among the good wheat, did it, because he envied him, to whom the wheat did belong: So do all those that make no conscience to obstruct good and lawful enterprises; only because they are set afoot by those whom they affect not, or whom they envy to have the honour of doing that which is commendable. And how far upon those distempers this kind of disorderliness hath broke forth from time to time, or still doth reign in the spirits of some of us, and who have been the chief actors for Satan therein, I shall not make myself a Judge. Nor do I mention these things, as the custom is comparatively to justify one, and condemn another side; as one puffed up for one party against another, (which the Apostle forbids, 1 Cor. 4. 6.) but herein I show the nature of our disease, as in the presence of God whom in his judgements over us, I adore: therefore I shall leave unto him whose ways are unsearchable, and who searcheth the hearts of all men, both the discovery of the chief authors, and the judgement of the particular actors of the sinful miseries which hath overtaken us, for he will certainly in his own time and way find them out. The end for which this is spoken to. And yet withal, I intent by this representation of our disease, to recommend and refer the consideration of these causes of our public grievances, to the consciences of those, who on all sides have had least amiable compliance with their brethren, and ingenuity for the best designs; or have been most active in partial counsels and undertake towards others, and most unsettled within themselves; that they should lay the matter seriously to heart, and consider the sphere wherein they have walked; that at least in their present and future undertake; they may be awakened unto moderate and amiable ways of righteousness, which I shall beseech the Lord in mercy to their souls to grant them grace to do, that henceforth none may enviously obstruct, but every one sincerely, faithfully and lovingly join to help forward our settlement, in the course of a perfect Reformation. This then is the first root of bitterness, from whence the rest of our distempers are sprung up; & if this were throughly cured, none of the other would greatly annoy us: but this being the head-spring and heart of all the rest; the other are subordinate thereunto, as lesser streams of gall and wormwood, to diffuse the poison thereof, through all the veins of our Body politic; for so much malice as envy doth infuse in them, so much is their bitterness heightened, and their distemper inflamed to work the effects of mischief. Concerning State jealousies and fears. That which most immediately doth follow envy, is jealousy and carnal fear; of which I need not say much, only in a word or two I shall discover somewhat of their nature, that such as are able to see, may observe the influence which they have upon their own spirits in public affairs, and the distempers occasioned thereby amongst us. What they are. State Jealousies and Fears go hand in hand; for they beget reciprocally each other, and are begotten of each other; and although all jealousies are fears; yet all fears are not jealousies: for jealousies are the suspicions which men have of other men's intentions of their affections, and of the delignes of their affairs; but fears are properly the apprehensions of evils, which may befall unto us by their means. Those reflect upon the counsels, these upon the actions of men, and upon the events of businesses. Now the difference between envy and jealousy is this; that we envy those whom we love not, because they enjoy the good which we want: but we are jealous over those whom we are obliged to love, lest we be deprived by them of that which we pretend to possess. This passion may be harmless, if the love upon which it is grounded be pure; but if pride doth mix itself therewith, than we are jealously affected towards others, but Gal 4. 17. with Gal. 6. 13. not well, as the Apostle terms it: because it maketh us willing to exclude others from that which is their advantage and privilege, that they may be brought under our power to affect us; and that we may glory over them. How far lawful and commendable. Wherein unlawful and discommendable. And what effects they work upon the Subjects. Now therefore there may and aught to be in Magistrates and Ministers a commendable, and lawful jealousy and fear, which is for the good of the society over which they are set: this is a prudential care to watch for the good, and prevent the evil, which may befall to those whom they love, and over whom they are set. Thus the Apostle was jealously affected towards the Corinthians: I am (saith he) jealous over you with godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ: but I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. 1 Cor. 11. 2. 3. His jealousy was not a fear lest he should lose somewhat of his esteem amongst them, or his particular interest in them be lessened; (for elsewhere he renounces this design, and gives up his whole esteem to their advantage, when he saith, I pray to God that you do no evil; not that we should appear approved, but that you should do that which is honest, though we be as reprobates. 2 Cor. 13. 7.) But lest they should lose somewhat of their nearness towards God, and their common interest in Christ be lessened. And according to this pattern not only Ministers, but faithful Magistrates ought to be prudentially watchful, and jealously fearful, not so much for their own interest in the affections of those that are under them, lest they seem to be lessened therein; but for the good, and advantage of those that God hath committed unto their charge; lest they come short of that felicity which they are bound to procure unto them. Thus an upright-hearted Magistrate will be careful to prevent the seeds of Mutiny, of discontentedness, and of Division, lest thereby the public Peace, and welfare of the people be lost and disturbed, rather than that he should lose his preeminencie, and the advantage of his place therein. For if he doth love them, and is faithful to the trust committed by God unto him for them, he will wholly quit this of his own, for the purchase of that unto them, chief when otherwise it cannot be obtained: and this he ought to do, because he is bound to know, that God hath set him in his place for the good of the people, and not made or given up the people to the pleasure of his will, and merely for him to be a Ruler over them; the Court flattery which hath darkened this truth, hath caused the Leaders of the Nations to err, and destroyed the way of their paths. For the great ones that have power in the world, being flattered into pride and self-love, and forgetting that they are servants of the Commonalty for the public good thereof, make use of their places, and abuse their trust, to satisfy private passions; they look upon all men, and things as made to serve their wills; and whatsoever is not subordinate unto the way of that pleasure and greatness, wherein they delight to appear above others, is made an object of their jealousy and suspicion; as if all that are not slaves unto their appetites, were opposites unto, or competitors of their greatness. When this imaginary suspitiousnes hath put the spirits of those that are in supremacy out of frame, they pervert the course of their Government, setting themselves rather to vex and grieve those that disagree from their sense in any thing (only because they go not their way, to humour them in all things; though they be otherwise harmless and quiet in the Land) then to oblige every one indifferently, in every thing, to all common duties of mutual serviceableness, of love, and of faithfulness to a public interest, which is the only true work, and aught to be the whole and single aim of those that are in places of Authority: but when this is not their true aim and work, as tending to the good of others, they can do nothing else but mind themselves ambitiously; and then their jealousies must needs run in this strain, because they can reflect upon nothing but in order to themselves: in which snare when once they are taken, whether they be Magistrates or Ministers, according to their deal with those that are under them, the reward of their hands is justly given to them; for the Lord, who cannot be mocked, doth cause every man reap that which he doth sow: if therefore such as rule, sow the seeds of perverse jealousies and fears upon the grounds of ambition and self-will, in the minds of those that are in subjection, they must expect to reap nothing from their affections but the fruits of gall and wormwood: and when their spirits are once embittered, their fears being restless, and their discontentedness easeless, they put themselves upon the causes of troubles, and disquietness unto themselves, and to those that are over them; for seeing they are made to conceive by that which they find in a vexatious government, that they cannot confide their safety any longer unto the hands of those that seek to enslave them: they are naturally inclined, and easily brought over to set up to themselves new interests, that are not only different, but opposite to those, that are entrusted with the management of public affairs. Whence it is, that they harken readily to such, as augment their fears, and foment the evil impressions which they have taken up against their superiors: by which means, as the fire devoureth the stubble, and the flame consumeth the chaff; so the root of the greatness, of the Grandees of the Earth, becometh rottenness; and their blossom goeth up as dust, and this justly, because they have cast away the law of the Lord of hosts, which is the law Isa. 5. 24. of humi 〈◊〉 itie, and love, to serve others with their talents for a public good; and despised the word of the holy One of Israel, which is the word of Righteousness and of Faith, teaching all men to live unto God, according to the simplicity of the Gospel. For because that law, and this word, is not entertained by the Rulers of the Earth, and those that are ruled by them; therefore the Laws of evil surmisings, and carnal fears, by the just judgement of God are set to overrule them in all their ways, to their mutual destruction; and the words of tale-bearers, and of whisperers, of railers, and of private and public censurers, are appointed to be the fuel of that fire, which their own distempered passions doth kindle to consume them. How far these effects have broke forth amongst us. And how far Ministers have been faulty in contributing thereunto. Thus we see what the effects of carnal jealousies and fears are, in the minds of earthly men, how they are propagated from the head to the members of a society; and how they return from the members upon the head, to fructify unto its own perdition: the experience which we have had of this is beyond all discourses; and how far the humours of the parties have been overcome by these distempers, how deeply their mutual jealousies and fears have wrought; what effects of disorderliness have followed thereupon, to the dishonour of Christianity from time to time; how like unto the waves of the Sea in a tempest, one fear is come upon the back of another; and how through evil surmifing, all parties have heightened each other in their animofities, even to desperate resolutions; this should rather be lamented in secret, then publicly laid open to our shame. Especially seeing it cannot be denied, but that even they, who should have quieted the spirits of all men, and set them right towards one another; who should have begotten and maintained mutual love and confidence between brethren; who should have inclined those that are in subjection to trust God with the trusties that are over them: who should by not meddling in temporal matters, have endeavoured to keep the trusties in Christianity amongst themselves; who should have made it their chief work towards all men, to take off the edge of their carnal passions and fears, by persuading them to make the holy One of Israel their fear, and their dread alone; Seeing (I say) those who should have been active to do this, have been too forwardly instrumental to do the contrary of all this; they being themselves for the most part partially engaged, and as full of sinful jealousies, and no less fearful of outward concernments than any, therefore we have cause silently rather to deplore our calamities, then to mention them openly: lest they be told in Gath, and mentioned in the streets of Askelon; lest the daughters of the Philistines rejoice to see our nakedness; and lest our watchful Enemies, who lie in wait for our haltings, be instructed how to foment our confusions, how to add daily fuel unto the fire of our animosities, and how to increase the fearfulness of our misprisions, to the height of our utmost ruin. Concerning tale-bearing, and private censuring. And this much in brief of the second cause of our disease, found in the distempers of Jealousies and Fears; the third which I have placed in Tale-bearing, and Private-censuring is as briefly to be looked upon. As than jealousies and fears answer the spirit of envy, so Tale-bearing and private censuring answer the spirit of carnal fear and jealousies: and as the former two diffuse the infection of envy whence they are begotten, so these latter propagate and foment in the spirits of men, both the root of enviousness, and the branches thereof, perverse jealousies and fears: And lastly, as jealousies and fears go not only hand in hand, but beget one another reciprocally; so tale-bearing and private censuring not only accompany one another inseparably, but increase and multiply each other infinitely: and become the proper seeds of all our disorderly passions and carriages, which our cunning adversaries sow with much art amongst us, to make our evil humours break forth into the effects of our final overthrow. The effect of tale bearing is shedding of blood. And how censuring doth come in thereupon. For what end and how tale-bearers set themselves a work. How far these evils have prevailed over us. For tale-bearing and shedding of blood, are forbidden by the Lord, and condemned by the Prophet as concomitant sins, the former being the cause of the latter. Levit. 19 16. The Lord saith, thou shalt not go up and down as a Tale-bearer among thy people, neither shalt thou stand against the blood of thy neighbour, I am the Lord. And the Prophet Ezekiel reproving the transgression of this law in Jerusalem, saith, in thee are men that carry tales to shed blood. Ezech: 22. 9 For as Solomon saith, The words of a tale-bearer are as wounds, and they go down to the innermost parts of the belly. Prov. 18. 8. They wound the reputation of him who is defamed thereby: and the affection of him to whom the tale is told, nor can strife and contention cease till the tale-bearer be removed. Prov. 26. 20. For where no wood is, the fire goeth out; so where there is no tale-bearer the strife ceaseth: But as the fire cannot go out when fuel is added to kindle it; so cannot strife cease, so long as slanderers and tale-bearers are entertained. And to kindle this fire a main; the pride of our censorious and railing dispositions, doth come in as a pair of bellows, to blow the coals which the tale-bearer hath kindled, and to make the flame thereof break out, the tale-bearers work is under the colour of friendship, either to make him that is suspected and hated, more odious; or to make him that is fearful, and suspicious more perplexed, and under the pretence of giving him advice and making discoveries, less reconcilable to his adversary; the spirit of malice and hatred covers itself with a cloak of zeal, and is vented in the way of censuring, upon the reports of a tale-bearer, which are greedily embraced to make an adversary odious: but men that are fraught with jealousies and full of fears, make naturally of their own apprehensions, upon slight grounds tales, with these they fright others, and because they are inclined to misinterpret what ever is done by those whom they suspect and look upon with fearfulness, they are frighted themselves at every thing which they understand not. Nay and without any ground of surmises or any appearances of evil, envy will devise and raise slanders, malice will disperse them; fearfulness in matters of danger will take them up and feed itself thereon; and if it be a matter of shame and reproach, hatred will triumph therein: and take delight to become injurious to him that is slandered: which is done some time by private, some time by public censuring, and sometime by actual wrongs, and wilful provocations unto enmi 〈◊〉 y and animosity; these are the symptoms, and this is the perverseness of our nature, as it is acted by these causes of our disease; and how far hitherto, in the course of our confusion, and disturbance of all our affairs, these evils have been predominant over the humours of men, in their partial fits and paroxysms of uncharitableness, I shall surcease to mention; the thing is, alas, too evident to an indifferent eye; and that which makes the case more lamentable, and less susceptible of a cure is, that all this distemperature is incident to those that are not ignorant of their duty, and of the rules, by which these evils ought to be avoided: it is a sad case when the spirits of men are so far discomposed, that although they can pretend no ignorance of the will of God, yet they transgress the same presumptuously. But above all this disorderliness whereunto men may be carried, and are carried apparently through their homebred passions, there is yet another most pernicious incentive of these evils brought in from abroad, and practised by Machavilian Statesmen; which is a devilish policy to encourage and strengthen the hand of liars; to set tale-bearers a-work, to furnish them with false reports, and send them up and down to spread the same; to reward the authors of calumnies and reproaches, and hire them to invent abominable and hateful accusations, and opprobrious crimes against the innocent: which in effect is to employ men to fetch fire from Hell, to set on fire the course of nature. Concerning Revenge what sort of passion it is. And when all these forementioned distempers of spirit, and disorderlinesses of behaviour, have wrought their utmost effects to multiply injuries, and heighten wrongs excessively: then to right ourselves of the same we naturally entertain, the thoughts of revenge: which thoughts, although they are nothing else but the consequences of the sense of evils which we have suffered: yet as they take hold of our affections, and therein centre into a Passion, which can have no rest but in requital unto those that have wronged us, of evils equal to those which we have suffered by them, or greater than the same; in this respect they are somewhat more, than a bare result of the sense of former sufferings: for they contain a resolution of acting, which is wound up to the highest pitch, that the powers of nature can reach unto in working mischief: This Resolution of requiting evil for evil doth eminently comprehend, in one act, all the iniquity of the former distempers; and so doth become by and in itself, a new fountain and cause of embitterments: by raising up and confirming upon our spirits, all the evil dispositions which make our disease both habitual and epidemical: and that unalterably as to man. How incorrigible it is For to all the former sinful distempers of the soul, the spirit of Revenge doth add this peculiar qualification, that by it they are made remediless and past cure, as to humane industry and persuasions. Est vindicta malum vita jucundius ipsa. Therefore Samson having an opportunity to be revenged of the Philistines; did rather choose to die, then let judg. 16. 30. it slip: Let me die (said he) with the Philistines, for this, that he could slay more at one blow in his death, than he had done in his own life, was that, which made him take comfort in the losing of his life. By this we see that this passion aims at nothing but destruction, and that with desperate resolutions which harken to no dissuasive reasoning: yet they fortify themselves by persuasives taken from the pretence of justice, eye for eye, and tooth for tooth: from the motions of courage, to think it a shame to sit down Exod 21. 24. with any injury without full satisfaction: as Samson, although the Philistines had righted him in the wrong done to him so fare as they could, yet his courage would not be satisfied, except he took vengeance with his own hand: judg. 15. 6, 7, 8 though you have done this (saith he) yet will I be avenged of you, and after that will I cease. And from the suggestions of pride, of self-love, and of vain glory; Thus Lamech boasted himself, I have slain a man to my wounding, and a young man to my hurt: if Cain shall be avenged seven fold truly Lamech seventy and seven fold. Gen. 4 23, 24. This passion taking a pride in the height of enmity and destruction, by striving to exceed others therein; doth tend to an irreconcilable breach of Love, to an endless abolition of Righteousness, by a pretence of right to multiply injuries: and to a despair of Peace for ever. And how fare some of our spirits are acted by this passion already, as I am unwilling to judge, so I shall pray, that many of us may not be given over to it: lest the quarrels of private Revenge, with the guilt of innocent blood shed throughout the Land, by the deadly feuds of families, be multiplied, and entailed from one generation upon another, to the breach of public Peace, and the disturbance of the whole Commonwealth. And because the experience of former Ages; especially in our neighbour nation, hath showed our forefathers sad examples hereof: we ought, at least so many of us, as make it our main interest, to uphold the life of Christianity, whether we be Magistrates or Ministers, or private men of other stations: to entertain in our respective places & callings: the counsels of healing these distempers both in ourselves and in others: according to the rules heretofore mentioned, of Love, of Righteousness, and of peaceableness: which are altogether fundamental unto our holy profession. I am therefore bound, by the Law of love, a good conscience, in the Ministerial profession of the Gospel of Peace, upon this discovery of our diseases: to offer, so fare as the Lord shall enable me, at the discovery of the Remedies also, which now I shall intent to do. Concrning the Remedies of our distempers. That they are twofold. As then the causes of our disease have a twofold influence, one which is particular of each several cause upon the single persons, in whom they are more or less predominant, and by whom they affect the whole Body of the nation: another which is universal of all the causes jointly, in their coherence and complication, upon the whole State, wherein their deadly effects threaten it with inevitable ruin, if they continue as they are begun; so the Remedies must have a twofold application, the one to the singular and distinct, the other to the general and complicated distempers of our spirits: the single Remedies apply able to the several and distinct causes, come first into consideration, because every one must make use of them, for himself and by himself, and without these the universal cure can not be obtained: and they are to be taken in that order, wherein the causes of our distempers lie and work their mischief: first than we must intent the cure of the root which is envy, and afterward of the branches of our distempers in their subordination one upon another as heretofore they have been mentioned. The Remedies of envy given by the Apostle james Concerning the spirit of envy, the same Apostle james, who did discover the nature of it unto us, doth also give us the cure thereof in the same place, from ver. 5. till 11. of his 4. Chapter. And it is twofold, the one proceeds from the consideration of God's ways of dealing with us: the other from the practice of certain, duties wherein we deal with our own souls and with God, to be set in a right frame to-towards him. God's way of dealing towards us, is considered as he is Liberal, Just, and Merciful towards us v. 6. But he gives more grace, wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Our duties in dealing with our own souls and with God, tend first, to free us from the temptations, and from the inclinations unto our envious disposition, and from the guilt of sinfulness lying on us thereby: and secondly, to restore us unto a comfortable condition in God's presence. The duties which will free us from the Temptations unto envy are, v. 7. Submit yourselves therefore unto God, resist the Devil, and he will flee from you. The duty which will free us from the inclinations unto envy, is v. 8. Draw nigh to God, and be will draw nigh to you. And the duty which will free us from the guilt of sinfulness, which the spirit of envy doth bring upon us, is Repentance described v. 8. and 9 Cleanse your hands ye sinners, and purify your hearts ye double minded; be afflicted and mourn and weep, let your laughter be turned to mourning, and your joy to heaviness. And lastly, the duty whereby we are restored to a comfortable condition in God's presence, is humility before God. ver. 10. Humble yourselves in the sight of the Lord, and he shall lift you up. These are the ingredients of this Remedy, which the Spirit of God hath prescribed; and that they may become unto us an effectual cure, let us endeavour a more special application thereof unto the distempers of our humour. How the consideration of Gods dealing with us doth remedy envy. As concerning the consideration of God's way towards us, the Apostles words do intimate; that if we have any respect unto him to observe what his dealing is with us, either to imitate his goodness, or to fear his justice, or to hope for his mercy; we should not give way to this distemper of envy: for the Spirit of God, by which he dwelleth in his Saints, is no way envious of the good which befalleth unto any: but he giveth more grace. ver. 6. In respect of his bounty to add grace That is, God's Spirit is willing that grace should be increased and multiplied: God doth add grace to grace; for of the fullness of Christ we all receive, and grace for grace: he giveth unto all men liberally and upbraideth not; james 1. 5. And of this we have a clear example in Moses, when joshua was envious at Eldad and Medads' prophesying in the Camp: because they came not to the tabernacle, to be set about it in their order, as the rest of the Elders were; he desired that they should be forbidden to prophesy in the Camp, as a place not fit for that exercise, but Moses reproved him, and said, Envyest thou for my sake? would to God all the Lords people were prophets, and that the Lord would put his Spirit upon them. Num. 11. 29. As if he had said, fare be it from me to envy in them the grace of God, which is free to him to bestow wheresoever he pleaseth: fare be it from me to restrain the gift of prophesying bestowed upon any, because they are not here about the tabernacle, as if God's Spirit were limited to this place, and none might exercise their gift elsewhere: no, I shall desire rather the increase and enlargement of the gift, and of the exercise thereof unto all. This was Moses Spirit, and would to God the prohibition which then was intended by joshua had never broke forth actually amongst us, into the uncharitable designs of an undue restraint of our Brethren from the exercise of their gifts. If Moses desire had been in our hearts, a way might easily have been found how to regulate the course of universal prophesying unto the edification of all, as the Apostle doth direct us 1 Cor. 14. 13. But now all our prophetical exercises, and we amongst ourselves thereby, are fallen into confusion, strife and disorderliness, which God hath suffered to come upon us, because of the iniquity of that enviours' spirit, which brought an universal restraint upon all that came not up to a formal standing about the tabernacle; which was but a mere outward constitution whereunto the conscience could not be brought into subjection. If then we had enlarged the exercises of the spirit of prophecy in an orderly way, as the Apostle would have that matter regulated, 1 Cor. 14. 29. till 34. no doubt God would have blessed us with more peace than hitherto we have enjoyed; but the pride of some to be alone in the prophetical eminency; and their envy against others, who were as well worthy of respect, in that behalf as themselves; and the licentiousness of others who keep to no Rule of God or Men in their pretended walking by the Spirit, hath brought all this disaster upon us, and that justly; for seeing we would not every one in our places imitate God in his goodness (who doth add more grace) to enlarge by the communion of Saints, and freedom of his Spirit, the use of his blessings and gifts among us, as he doth appoint; therefore it is just we should now fall under the hand of his justice; and by his righteous dispensation suffer that from others, which by our dealing with them, we have deserved; which according to the Apostles Doctrine in this place, is the reward which God doth render unto the proud. In respect of his justice to resist the proud. For the second thing which the Apostle offers to be considered in God's way, is the act of Justice, That he resists the proud: v. 6. The proud are properly such as seek to exalt themselves above others by their own way: and God doth resist them, when he disappoints the effect of the enterprises which they follow for their own ends. The designs therefore whereby a foundation of greatness was intended to be laid, with coercive or restrictive power (which in all humane Societies belongeth only to Magistrates) in the hands of the Ministry; to maintain and impose humane constitutions in matters of God's worship, to the prejudice of those who undoubtedly had a right to some freedom of prophesying, no less than they that could pretend most unto the gift thereof. These designs (I say) God hath broken, and justly disappointed, because it is altogether contrary to the rule of the profession of Christianity, and a discredit to the service of love in the Gospel, that the eldership of the household of Faith, should endeavour to exalt themselves by their own way above their brethren. We have cause therefore (so many as have stood for that way of greatness and preeminency, in order to the suppressing of others by mere power in our own hands, because they would not act in spiritual 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 study how to exalt ourselves 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 Mercy 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 showeth mercy unto the humble. The Mercy of God is the affection of his love to Man, as he is miserable: to show this affection is to ease him of his misery, by removing the causes thereof which are sin, and the punishments of sin: the Humble are they, which in lowliness of mind esteem others better than 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 special manner engaged his Mercy. We see then what the condition of the promise is whereunto we may trust, to find 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 ourselves, 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 kindness of affections with brotherly love, ibid. By this means than we became objects of God's Mercy, 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 merciful he will show himself merciful, Psal. 18. 25. and consequently to the loving he will be kind; but to the froward, he will show 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 unrighteousness. Rom. 2. 8, 9 How the performance of our duties remedy envy. From these considerations of God's way toward us, the Apostle doth not only endeavour to let us see how far the spirit of envy is opposite to his Spirit, and to our happiness; but he infers our duty towards him, which in reference to the effects for which it is to be performed, is a fourfold Remedy to our disease, and miseries under the same. The first is a Remedy to the temptations which from without provoke us to enviousness. The second will rectify the perverse inclinations which from within make us susceptible of those temptations, and resist the Remedy thereof, lest it be effectual towards us. The third will free us from the guilt whereinto we fall by the sinfulness 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 misery will be removed, so by the last act thereof, the full cure will be accomplished, and our happiness perfected. The Remedy of temptations unto enviousness. First to Remedy the Temptations provoking us to envy and pride, (the great roots of all our evil) our way is, to submit ourselves to God, and to resist the devil: which if we uprightly endeavour, we have a promise that he (the tempter) will flee from us, v 7. To submit unto God, is not only 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 ourselves 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 devil, 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 envy. And the devil is said to fly 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 yield unto the same. For all the advantage which he hath against us in times of affliction to lead us into temptation, is the unsettled and troubled frame of spirit wherein he finds us: for when God's hand is upon us, and we do not give up our wills in quietness unto his will, but fret and murmur 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 ourselves 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 God's dispensation, the love of God is shed abroad in our heart, which begetteth hope, and strengtheneth our faith in the promises; and by this means all the devils fiery 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 Egypt, he lies in wait in the way, he assaults our hindmost parts where we are weakest, and watcheth his opportunity both to come behind us, and also to find us in a faint and weary 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 only Remedy of all the temptations which provoke us from without, unto the distempers of this kind: but because this Remedy (though known as a duty) is not always effectual 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 add a further means to rectify these inclinations. The Remedy of perverse inclinations, which make the temptations prevalent, and disappoint the cure thereof. For the perverse inclinations, which not only make us susceptible of those temptations, but resist the remedy thereof, are our proneness to be separate in times of trial from God, and to look after, and fly unto, secondary causes: The means therefore to rectify these is, that we should draw nigh unto God: for if we do so, the promise is, that he will draw nigh unto us: v. 8. which is our cure. For by his drawing nigh unto us, we become partaker of his virtue and nature, which altars our inclinations. Here then the Apostle doth presuppose, that when the soul is under the trial of a temptation, it doth put itself at a distance from God, and that God's presence is not with it: for if he were present with it, Satan could neither appear, nor prevail against it: but now our natural inclinations being to wander, and go astray from him, (as it is written, Hebr. 3. 10. They err always in their heart, and have not known my ways,) therefore Satan doth find the soul as a lost sheep out of the way, and is ready, if God should not restrain him, to devour it: for whiles we are at a distance from God, we neither are, nor indeed can we be, subject to his will; and consequently cannot with submission accept of his dispensation over us. That therefore we may be brought about to submit our wills unto God's will, and by that means resist the devil, who dwells in the turbulency of our envious spirit; we are exhorted and instructed to draw nigh unto God in our spirits, that he may meet us, and draw nigh unto us by his Spirit. We draw nigh unto God, when we come to Christ in the Spirit of prayer and faith, to be reconciled to the Father, by the redemption which is in him, and to be united to him through the covenant, that we may live by his word. For joh. 146. Christ is the way, the truth and the life: and because none can come without him, therefore all must come to the Father by him: and live in him according to his word. And God doth draw nigh to us, when for Christ's sake he doth accept of us graciously, and testifieth his acceptance of us by the spirit of Adoption, by which he beareth witness to our spirits that we are the Sons of God; and by which he sheddeth abroad his love in our hearts, sealing us up unto himself, until the day of our Redemption. To draw nigh therefore unto God is in a word, when we want his presence to call upon his name as our Father in Christ, knowing that whatsoever we ask in his name shall be granted: for Christ hath said that he will do it: joh. 14. 13. This Communion with God in Christ, and nothing but this, is able to alter the perverseness of our inclination, which resists the will of God, and hardens our hearts from submitting thereunto: for being in Christ we become new creatures, and the law of the spirit of life which is in him doth free us from the Law of sin and death, which is in our nature Rom. 8 2. Gal 5. 16. (whereby Satan takes hold of us) that we may be enabled to walk after the Spirit, and not to fulfil the lusts of the flesh: whereby Satan doth work in us, and lead us captive after his own will. The Remedy of the guilt of sinfulness, which is Repentance. Having two parts. And several Acts answerable to the iniquity of our courses. In what sense repentance is said to take away the guilt of sin. The third duty which the Apostle doth offer as a further remedy to this our evil, doth tend to free us from the guilt under which we lie by reason of the sinfulness of our envious courses: for as the perverseness of our nature hindering us from submitting our wills to the will of God; is cured only by Gods drawing nigh unto us, when we draw nigh unto him by calling upon his name, that we may be saved in Christ; so the guilt of our sinful ways, which is the main hindrance of our drawing nigh unto God; and the cause of our distance from him, is cured only by the grace of repentance when we entertain it as our duty: and that we may so do, the Apostle doth lay open to us the parts of this duty; which we find to be two, in his words; the one relating to ourselves; the other unto God: for as the nature of our guilt doth stand in the iniquity of our course; and the dishonour done to God thereby; so repentance by which this guilt is to be wiped away, must relate unto both these, that every thing amiss may be righted in that whence the evil doth proceed; and so the causes of our separation in all respects removed. Now the iniquity of our course is twofold, the one is outward, the other inward; the outward defilements of the flesh going along with all our natural actions, bring us under the guilt of the Law: and to free us from this, the Apostle enjoins us, to cleanse our hands from sinfulness, ver. 8. but the inward pollutions are from the heart, when it is destitute of Faith, and sincerity towards God and man; and to remedy this, the Apostle enjoins us, to purify our hearts from doublemindednes, ver. 8. The dishonour done to God by the iniquity of our course, doth make us liable to wrath in respect of the Supreme Majesty, which by our offence is made void; and to free us from this part of the guilt, the Apostle enjoins godly sorrow in the inward affections, and a behaviour suitable thereunto in the outward expressions. In respect of our inward affections, we should be afflicted; In respect of our outward expressions, we should give way to grief, Mourn, (saith he) and weep, and we should abstain from mirth. Let your laughter (saith he) be turned to mourning, and your joy to heaviness, ver. 9 For the sacrifices of God, (which are accepted from us for sin, that we may be freed from guilt) are a broken spirit, a broken and a contrite heart, O God thou wilt not despise, (saith David) Psal. 51. 17. The proper effect of guiltiness, is to keep us back from the presence of God, and deprive us of the freedom of spirit, without which we cannot draw near unto him; this is by these means taken away, and we are fitted by the sincerity of true Repentance, both to come with boldness to the Throne of Heb. 4. 16. Grace, and also to obtain Mercy, and find Grace to help our misery in time of need; Not that our acts of Repentance are any satisfaction unto God's Justice for our sins bypast; that is, for the uncleanness practised, and the spots contracted upon our souls, which is our misery, or for the Orders and Rules of righteousness broken, and disturbed by us in his Kingdom, which is our rebellion; and for the wrongs and dishonour done to the name of God thereby, which is our Treason; as if he should in consideration of the worth of such performances as done by us, remit the guilt which we have incurred; and account such actions a compensation for the same. No, that is not the Apostles meaning, in prescribing these Duties, nor my scope in pressing the practice thereof, as a cure to our spiritual distempers; but the Apostles meaning and my scope is, to show that by these performances some new qualifications of the soul, & alterations of the frame of the Spirit are wrought in believers, to fit them to the enjoyment of that which doth actually free them, from all guilt both in God's account and in their own Conscience: For by these means our souls are qualified to become susceptible of the Grace which Christ hath purchased for us; for whose sake alone, we are delivered from the guilt of wrath in the Father's account, and the frame of our spirit is altered, to enable us to perceive the remission of the guilt, by the testimony of the Spirit of Adoption, by which we cry Abba Father, and find effectually, that God is in Christ reconciling us unto himself, and not imputing unto us our sins for his sake. I say, these acts of Repentance and our performance of the same, are necessary means to take away the guilt of our sinfulness; not as to the Justice of God, (for that is Christ's work through the Redemption in his blood) but as to the qualification and frame of our spirit, to make it susceptible, and sensible of the Redemption which is in the hand of Christ, to be applied unto every one, who by the conviction of his Conscience is drawn over, and doth yield himself obedient unto God in these duties; For as long as we are impenitent and hardened in our way, through the overruling deceitfulness of sin, we remain under the guilt of wrath, and can have no confidence in God through Christ, because the Promises are made unto none, but unto those that repent, and believe in the Gospel; but when we change our course, or are rather changed in our course, upon the change of our mind with a new frame of heart towards God, than the spirit of bondage, which is to fear is removed, and the free Spirit of Christ which testifieth unto our spirit our Adoption, is given to us: for till this be done, the spirit of bondage doth stand with a flaming Sword between us, and the way of the tree of life in Paradise: that is, between our soul and the Covenant of life in Christ by the Peace of a good Conscience. Now the flaming Sword standing between us and the way to this tree, is the evidence of God's wrath, as it is due to sin, and of our own guilt, as we are liable to wrath and under sin; it is then in this sense, and by the dispensation of the grace of Repentance to this effect, that the guilt is taken away, and rest is given to the wearied soul. The Remedy of the punishment of sinfulness. The fourth and last Duty, doth tend to a full restitution of our estate, by the enjoyment of all things pertaining unto life & godliness, that we may attain to the glory, and virtue whereunto we are called by the profession of the Gospel; And to come to this, the Apostle doth show that our way is, to humble ourselves in the sight of God, which if we do, the promise is, that he will lift us up. To humble ourselves, is to esteem meanly of ourselves, and to behave ourselves as such, as are low and mean in their own sense. To humble ourselves in the sight of God, is in respect of God reflecting upon ourselves to acknowledge ourselves to be nothing at all; and as to other men the least of all. To be lift up by God, is to be made something by his Grace; for to the humble the Lord doth give Grace, saith the Apostle, ver. 6. And those that humble themselves have a promise here that they shall be lift up; If we see our want of Virtue, and are sensible of it in the presence of God, he will graciously supply our wants, and exalt us to find what we are in him. Now God doth lift up men from a low to a higher condition of Grace in three respects. In respect of himself, in respect of public employments, and in respect of other men. 1. In respect of himself he lifts us up, when he admits us unto a higher degree of favour and love with himself; which is done by manifesting unto us the Love of Christ, and making us sensible of his life; For thereby he strengthens us with might in the inward man, that we may have more and more Communion with him, and he with us in Christ, till we be filled with all the fullness of God, Eph. 3. 19 2. In respect of public employments he lifts us up, when he sets our spirits upon the things that are most excellent, to discern and to affect them; when he gives endowments sufficient to go about them, and when he makes the undertake glorious to himself, and successful to the comfort of his Saints. 3. In respect of other men he sets us up, when he gives us a due place of love, and esteem in the thoughts of the best of them, and makes his virtues by us manifest in the sight of all the rest; so that they cannot but see his glory. These favours are attainable at God's hand, but the way to attain them is to become lowly as in the sight of God; that is, as looking upon God and minding our subordination unto him in all things, we should unfeignedly esteem ourselves, as of ourselves, to be nothing; whether we reflect upon our state in Grace with reference unto God, or upon our undertake amongst men, or upon our abilities to perform the same: For in these three things our spiritual & natural pride doth commonly break forth: and if herein we receive Grace truly to deny ourselves in God's sight, and to be nothing in ourselves; the promise is, that we shall be lift up: here then the rule of humility is to be observed. As concerning our state in Grace the Rule of Humility is, That none think of himself more highly than he ought to think; but should think soberly according as God hath dealt to every one the measure of Faith. Rom. 12. 3. Now to live by Faith is, to live by the Truth of God in his Word. Concerning our abilities in reference to ourselves the Rule of Humility is, Be not wise in your own conceits. Rom. 12. 16. and again, Let no man glory in men, 1 Cor. 3. 21. and concerning our undertake in reference to men, the Rule is, Mind not high things, but condescend to men of low estate. Rom. 12. 16. And such as exercise themselves to walk by these Rules with reverence and godly fear, as in the presence of God, shall in due time be exalted by him unto the enjoyment of that glory, and virtue whereunto they are called and appointed to come. Who they are that should apply this cure to the spirit of Envy, And what failing there is in the application. This is the Cure which the Spirit of God doth offer to be applied unto the spirit of envy, that it may be cast out of our spirits by the testimony of Jesus, nor is it possible to work for every one, to make the application of these Remedies unto himself; yet in a more special manner the Ministers of the Gospel should hold forth these testimonies by their own practice unto others; and by their word of Exhortation and Instruction, chief when it is their Lot (as now it is mine) to reflect upon the ways of men, wherein a competition of greatness doth appear; and for this cause I have been somewhat larger and freer, as speaking to a matter, which is necessary to be laid to heart by all at this time: which is most fit, to lay the ground of peaceableness and Moderation amongst Christ's Disciples; and which is most suitable to my aim and design, which is to seek out, and hold forth the Rules of Truth in Love, without partiality towards all men. And would to God that all our debates could be brought to disquiries of this nature, at least amongst those that are called Ministers: For if they who are so called, and think themselves professedly appointed, to go before others, and to lead them in the ways of Christianity; do neither mind the offering of undeniable Rules unto all, nor set themselves to walk in the light thereof. How can it be expected that they should be healers, or that they whose engagements lie wholly about the affairs of the World, should be moved either affectionately to mind, or effectually to follow the same? We that are made remembrancers of others, should first mind ourselves of these Duties; but if in stead of reclaiming others from the passions of flesh and blood in the World, we ourselves intermeddle with State-affairs; if out of the way of our calling, we make ourselves in any kind competitors with the Magistrate in his employments towards the people, and so cast ourselves upon the objects which yield temptations unto Envy & Pride, and into the snares of outward affairs; How can we take others off from their distempers of this nature? How can we set them right in aspirituall way? We may find easily, as well by reason of our own frailty: as by the subtlety of Satan our adversary, that more objects and occasions of mutual envy, are suggested unto us within the Sphere of our own employment, than we are well able to decline: Why then should we take up extrinsecall matters, and ferment our own spirits with the thoughts of State-Envy, or foment the same in the apprehensions of any one against another? Is it not our proper work to allay and suppress all the motions of this kind, in every one? Is not this most suitable to the employment of the Messengers of the Prince of Peace? And doth not Christ expect at our hand, that our whole work in his service should be nothing else, but to Teach, Exhort and persuade all men, to present themselves as a living sacrifice unto him, in following his footsteps: that is, denying ungodliness & worldly lusts, to live soberly, righteously and godly in this present World? And if this be all our work, how shall we answer unto him for our intermeddling with other matters, wherein we take upon us to rule the interests of this World; and to walk as men, in serving the passions of men therein? But I am loath to insist any longer upon this Theme. The Lord grant that all Christians may see the depth of Satan's wiles in this matter of Envy, to avoid his snares; and that above all men, Ministers and Magistrates may be faithful to Christ in their Stewardships, without desire Gal. 5. 26, of vain glory, without provoking one another, or enviousnes against one another. And thus much concerning the Cure of Envy; wherein the Cure of all the other distempers is contained, which hath made me insist the more upon it; For if this affection of our disease be fully removed, the other causes thereof will not much trouble us; Yet it will be expedient to speak somewhat of every one of them, at least so fare as to point at the special Remedies thereof. The Remedy of that which is amiss in State jealousies and fears. First, a spiritual jeallousie over ourselves. As concerning State-jealousies and fears, the true discovery of their nature doth manifest the remedy of that which is amiss therein: we have seen that some jealousies and fears are not only lawful, but expedient, and even necessary to those that oversee the ways of others; nay, except a man be truly jealous and fearful over his own soul, he is not faithful to it, nor to the charge which God hath given him of it: In this respect happy is the man that feareth always (saith Solomon) he that hardeneth his heart shall fall into mischief, Prov. 28. 14. And although it was an aggravation of Jobs misery in one respect, Job. 3. 25. that the thing which he had greatly feared, came upon him, and that which he had been afraid of, came unto him; yet in another Vers. 26. respect it was a ground of comfort unto him, that at the same time he was able to say with a good conscience, I was not in safety, neither had I rest, neither was I quiet; that is, I was not in security concerning mine own condition, I did not think myself safe, but was always watchful over mine own soul, to prevent the causes of trouble, viz. the sinful inclinations thereof; and yet for all this, trouble is come upon me. Some jealousies and fears than are essential to all duties of charge and trust: for without the thoughts thereof, there can be no prudential foresight, nor use of watchfulness to prevent evils. And truly the only cure of all carnal corrupt jealousies and fears over others, is this spiritual jealousy and fear over our own souls, in the presence of God. For as Aaron's Serpent 2 Cor. 11. 28, 29. swallowed up the Serpents of the Magicians of Egypt: so this spiritual fear and jealousy will overcome and subdue the corrupt fears and jealousies of this world. For when a man knows what to suspect himself of, as dangerous to his own safety, he thereby will be taught how to prevent or rectify that which is evil in others. The Apostle speaking of the care which did lie upon him of all the Churches, says of himself, Who is weak and I am not weak? Who is offended and I burn not? Secondly, a circumspect trial of all things to put nothing to hazard. And as in spiritual jealousies over ourselves and others to prevent offences; so in civil government the maxim of State is true, Fiso res periit, diffiso salva remansit, a circumspect mistrusting of all things, lest they be liable to corruption, till by a full trial of their soundness they be approved, and all danger prevented, is one of the main pillars of true State-wisdome. To put nothing at an adventure which may be secured, is a fundamental Rule of public safety: And to be more suspicious and fearful lest our own undertake be faulty and unsafe to the public, than other designs hurtful or disadvantageous to us; is a maxim both of Righteousness and prudency in Government. Thirdly a positive way of dealing wisely. All true wisdom both spiritual and temporal, is positive, and it is an argument of extreme weakness, to proceed rather upon the suppositions of things which may be feared in the purposes of others against us, than upon grounded resolutions of things which ought to be desired, and should be declared in our purposes towards them. This is a positive way of acting, which becometh Christians, viz. to overcome evil with good, both in our own thoughts, by taking us off from needless & wrongful jealousies, and in the intentions of others by preventing evil, and suggesting good impressions in them concerning ourselves: Nor is there any Rule of prudency to be compared with this, which teacheth us with well-doing to put to silence the ignorance of foolish men. Fourthly, A prudent carelessness of other men's thoughts of us. There is a prudent carelessness of the thoughts of other men concerning ourselves, which frees us from a perplexed and prejudicial jealousy over them. With me it is a very small thing (saith the Apostle) that I should be judged of you, or of man's judgement; as if he said, I will free my mind of the trouble of thinking of that which you may judge of me to my prejudice. And this delivers us from the seeds of perverse jealousies against others which proceed from the distemper of pride, and excess of self-love in ourselves: of which it is truly said, That jealousy is cruel as the grave, the coals thereof are coals of fire, which hath a most vehement flame. Fifthly, A pious & charitable prudency to rule our thoughts of other men. For to an ambitious fearful spirit, this passion is a most vexatious plague, which burns up all the joy and comfort which he taketh in this life; and nothing can allay the heat thereof, but a gracious resolution in well-doing to be prudently careless of the thoughts of other men: and as this will free us from the perplexity of jealousies within ourselves; so to deliver us from the injuriousness thereof against others, that by fearful and evil surmisings we may not wrong them, a pious prudency is requisste in considering them with charity, which will teach us to make the best of what they do, and to think of them in doubtful matters, as we would have others in the like case to think of us; to look upon them in matters absolutely evil, rather as misguided, and happily corrigible, if rationally dealt withal in love, than maliciously distempered and desperately incorrigible through the unreasonableness of passion. By these maxims as our spirit will be kept from prejudice and wrongful aims in dealing with them: so our judgement will be clear to discern their disposition, and the way of righteousness in proceeding towards them. Who they are that should apply this cure to the distempers a rising from jealousies and fears. What failing is herein. How this failing is to be remedied, Now to put all men in mind of these Rules, that they may be rationally applied unto the occasions of strife and debate, which are now fallen out amongst the Professors of Christianity, to heal their breaches, and prevent the increase of mischievous distempers; none ought to be so diligent as they whose proper work it is to sway the affections of Christ's Disciples unto the duties of their profession, which are the imitations of his life, to walk as he hath walked in this evil world. But here alas it my be said, Medice cura teipsum; we must first return to these duties ourselves, and learn to understand them before we can practise them, or teach them unto others. Who are more active to quicken and raise men's spirits to fearful apprehensions and jealousies one against another, than even they whose main work it ought to be to quiet men's affections one towards another about outward things with reference to God? And if the Priest and the Prophet err in judgement, and are swallowed up with the drunkenness of humane passions about temporal concernments, who shall be taught knowledge? and who can be made to understand this Doctrine? Here indeed is the rest wherewith we may cause the weary to rest, & this is the refreshing: But who shall make men willing to hearken to it? The Lord hath said to his people of old, in a time of like distress; In returning, (viz. from your fearful apprehensions) and rest shall ye be saved, in quietness and confidence shall be your strength. There is nothing so unbeseeming the Spirit of Christ, as to be disquieted with fearful apprehensions and jealousies of men; it argues evidently a mistrusting in God, and a disowning of his providence over us. If we believe that all the hairs of our head are numbered, and that a Sparrow is not forgotten before Luke 12. 6, 7. God, what should make us fearful of men? But the Apostle Peter's question is considerable in this case, Who will harm you 1 Pet. 3. 13, 14. (saith he) if ye be followers of that which is good? that is, what cause have you to think that any will intent evil against you, whiles you are harmless to all, and seek that which is good? It is against reason to entertain such thoughts: But and if ye suffer for righteousness sake, happy are ye; be ye not afraid of their terror, neither be troubled, but sanctify the Lord in your hearts: and if ye suffer according to his will, commit the keeping 1 Pet. 4. 19 of your souls to him in well doing, as unto a faithful Creator: As if he had said, But what if against all reason (which yet is not humane nor probable) you should be requited with evil for doing good; then, if you are Christians, your resolution ought to be, to suffer what befalls you for righteousness sake, to count yourselves happy, not to suffer fearfully, or perplexedly as men; to set up God in your hearts, to conceive it his will and appointment it should be so with you, to continue still in well-doing; and in so doing, to rest on his faithfulness, and to cast the care of your souls upon him: so that to dash the cowardly fears and jealousies which rise from the suggestions of flesh and blood: there is nothing so suitable to a Christian, as to be armed with this resolution, that he will be careful of nothing but to do well; and for so doing, he will cheerfully suffer what ever may befall him. And whosoever doth not take up this resolution, as he is fare from the Spirit of Christ, so he cannot enter into his rest, which sets him above his distempers of carnal jealousies and fears. And where this remedy cannot be applied, there this disease is incurable; and where this disease is not cured, there it is not possible to prevent a listening after tale-bearing and private censuring; because the fearfulness of events, and the suspitiousnes taken up of designs & persons, will never suffer the mind to be at rest, but by the apprehensions of evil, listening after rumours and reports, the heart will be moved as the trees of the wood are moved with the wind. The remedy of Tale-bearing and private censuring. By every one. Therefore the first remedy of tale-bearing and private censuring, is, this cure of jealousies and fears: for where the spirit is free from this distemper, and in a serene frame within itself, following that which is good towards all men before God, there will be no listening after evil reports, nor entertaining of tale-bearers upon evil surmisings: and if no man will lend a tale-bearer his ears, he will be soon weary of his employment. By the Magistrate. But the more direct cure of this disease is partly in the Magistrates, partly in the Minister's hand: for if the Christian Magistrate would take up David's resolution, and Psalm 101. practise it, To know no wicked person, To cut off such as privily slander others, To cast out of his sight, and discountenance every where such as carry tales from one to another, and tell lies: and consequently to repress railing accusations, scandalous pamphlets, and injurious reproaches; so that a way might be opened, at least for a reparation of the injuries of such a nature: with infamy to those that infer the same, (as in other Commonwealths the custom is.) If, I say, this were done by the Magistrate, the public inconveniency of tale-bearing, private censurings, and of defamations, would soon be cured. As the Northwind (saith Solomon) ariveth away Prov. 25. 23 rain, so doth an angry countenance a backbiting tongue. If the angry countenance of a private man will do this to a slanderer in private, much more will the angry countenance of a Magistrate be able to effect it when a just reward of punishment will take hold of the transgressors. By the Minister. But to perfect this cure, the Ministers of the Gospel should make it a part of their work, as well in private as public, to make all men sensible of the sinfulness of whispering, and backbiting and of the danger of an unruly tongue, which sets the world on fire, and is set on fire of hell. What shall be given unto Psal. 120. 3. 4. thee? or what shall be done unto thee, thou false tongue? sharp Arrows of the mighty, with Coals of Juniper, and such as with a deceitful tongue love devouring words: God shall likewise destroy Psal. 52. 4. 5. them for ever, he shall take them away, and pluck them out of their dwelling-place, and root them out of the land of the living. Saith the Holy Ghost, and if free passage of the Gospel into the souls of men is to be regarded; there is nothing that doth more directly obstruct it, and hinder men from entertaining it; then envies and evil speakings, which are always accompanied with malice, guile, and hypocrisy, as the Apostle doth intimate, 1 Peter 2. 1. 2. nor shall we ever see Jerusalem a quiet Habitation, nor peace upon Israel; till the disorder lines of whispering, tale-bearing, and passionate censuring, be removed from the zeal of the Profession: if Ministers themselves (too too many) were not guilty of this, it might hopefully be in some Zelots; but the zeal for one, and against another party, (which hath drowned the zeal for meekness for love, and for true unpartial Christianity,) doth licenciat the spirits of professors to do this without control, by the example of some of their Ministers; for it is from the pride of men, that dote about questions of their own framing, (because they mind not with true zeal, the undoubted and known truths of the Gospel) that this heat of strife and railing, and of passionatenes, (which is mistaken for zeal) doth proceed as the Apostle declares, 1 Tim. 6. 3. 4. 5. and truly it is hard to know, whether Satan doth more harm to the felicity of mankind, by the false accusations which unconscionable and profane men give out against the godly in the world; or by the private and faulty reprovings of true faults, which disorderly zealous professors give out against them in the Church. By all Conscionable Professors of Religion. The Rules then to be offered to such as make Conscience of their ways, which may prevent and cure the disorderlines of these courses are these. First, let us watch over our spirits, that nothing be done through strife and vain glory; but all things in humility, and without murmur and dispute. Phil. 2. 3. 14. Secondly, if a man in the way of a lawful Calling must needs contend for Truth and Righteousness, and for the Faith once given to the Saints; yet then let him remember, that he ought to be slow to speak, and slow to wrath, because the wrath of man Jam. 1. 19 2. worketh not the Righteousness of God; for our heat and passions, do rather prejudice than advantage the truth in the minds of those to whom it is offered. Thirdly, let us consider this truth, that to relate the faults and errors of one man who is a stranger to another, under the pretence of warning him to whom the relation is made of the danger thereof, is neither charitable nor positively edifying, it is not charitable because the discoveries of man's failings to strangers, can proceed from no love to those that fail, for love covereth from strangers a multitude of sins; nor can it work any love in strangers towards them, nor is it positively edifying to those that are made acquainted therewith; because nothing doth positively edify, but the manifestation of Truth and Righteousness, Fourthly and lastly, let this Rule be laid to heart, that to lay open the faults of any, either to himself or to others; otherwise then in order to the course which Christ hath appointed to rectify the same; and with a charitable design, to bring him that erreth from the error of his way, is altogether unlawful, and therefore none ought to censure any man or fault; but that at the same instant, is able and willing to show the way how to reclaim the man, and redress the fault. Concerning the remedy of revenge. The first is Prayer. Hitherto I have spoken of the distempers which are curable in our nature by reasonable persuasions, the distemper of revenge which we have found to be incurable by ordinary means, must be referred unto the prayers of the Godly to intercede for those that are in danger thereof, that their passion may not be an incentive of the fierce wrath of God against their own souls, and over the whole Nation; but that the remainder of wrath may be restrained from breaking forth upon Psal. 76. 10. others, and by the spirit of Christ subdued within themselves: The second is Christ's Spirit. To be held forth by the Ministers. for nothing but the mighty spirit by which Jesus Christ did walk in our flesh, and overcome the world, bound the strong man in our nature, and spoiled him of his goods, can 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 threatened 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 bless 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 bless, being persecuted we suffer it; and being defamed we entreat, 1 Cor. 4. 12. 13. It is evident then, that nothing can make a natural man effectually to lay down the resentments of private 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 amiss, even as God for Christ's 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 Commandment 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 God's vengeance. But if those that should thus bear witness of the life of Christ, are to set rather upon the motions of revenge themselves, and Rom. 12. 19 encourage those that are bend that way, than inclined to take them off, what shall we say unto it? shall we not acknowledge that it will be just with God, that he should execute his vengeance upon those, that delight in private 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 compass yourselves about with sparks (of vindicative plots and attempts,) walk in the light of your fire, and in the sparks that ye have kindled, (seeing by no persuasions you can be brought herein, to deny yourselves.) 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 seek to apply unto our distracted public Condition, to heal the distempers which occasion the same, and although all are obliged to desire and endeavour in their places the advancement hereof towards the public; yet properly the procurement and the application thereof doth belong mainly to the Ministry, to the Magistracy in their several places, and that with a special Reference to each other in their public Administrations towards the Communality. As then the complication of our distempers, doth beget an universal disease, both in Religious and Civil Affairs: So the general Remedies which flow from the fundamental duties of Love, of Righteousness, and of peaceableness, aught in a way of concurrence to be applied, both to the Church and Commonwealth. Now the Ministers of the Gospel are Messengers of God's Love, and the Governors of the State are Ministers of his Righteousness unto all men; and both these as well in respect of their particular employments, 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 public distempers, and the first overtures and addresses thereunto, must needs 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 applied 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 intent 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 persuade 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 Commandment, 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 unfeigned. Rom. 13. 10. and 1 Tim. 1. 5. and 1 John 3. 23. and that Ministers ought to raise their own and other men's thoughts and spirits, in reference to the life of God in Christ, to a comportment suitable 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 aught 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 Affairs 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 Affairs of this world: and doth not directly and mainly, by raising their spirits above earthly passions, and by leading them to the life of Christ, endeavour to allay their worldly affections, to compose their differences; and to reconcile their affections one to another, in the love of Christ: if (I say) any Minister doth not set himself to work thus, when he is obliged to meddle with carnal controversies, about the things of men; he hath clearly renounced not only the work of a true Minister of the Gospel, but the name also of a true Christian: for there can be no earthly concernment of such importance, or so near to a Christian, as to engage him to forge and cast off the duties and the affections of divine love towards any, or not to endeavour the common welfare of all without partiality, as Christ hath loved us, and endeavoured our welfare: if therefore any be found, who call themselves The snare wherein some Ministers are caught, which doth hinder them from applying the Remedy. Ministers, and yet make themselves on all sides the chief Actors and Abettors of State differences and controversies; by whose instigation under a pretence of Religion, the distempers, of men are heightened, and the common welfare of humane societies is disturbed, shall we call them herein Ministers of the Gospel of God? shall we say, that in so doing they are guiltless before men? or shall we not rather say, that they are quite out of their way, that they are Ministers of the Kingdom of Satan by following their own humours, and that the Lord by them doth mingle a perverse spirit amongst the unsound professors of Christianity. I do not think or say, that all Ministers on all sides are thus set, or set themselves a work (for that would be a great untruth) nor do I take upon me to judge any in particular, or to judge in general of all those that take upon them to meddle in State Matters, that they do it against the Dictates of their Conscience (for that would be a presumptuous and uncharitable judgement) but this I say, and judge, that so many of the Ministry as are thus set, and do meddle (as they suppose by an engagement of Conscience) with State Matters, to take part with one, and oppose another party therein, and do not study directly to take off the edge of all men's carnal animosities, by the love of Christ, that all may be directed to build up one another, in all truth and righteousness towards the kingdom of God. I say, so many of the Ministry as take this course, (let it be upon what pretence soever) are in a manifest error, and dangerous snare of Satan; from which, I shall entreat the Lord in mercy to deliver them. And that I may not be wanting to my duty and affection to help them out of it, (according to that rule of charity, Whosoever censures any fault, aught to show the way how it should be redressed) I shall in the measure which I have received hold forth, and demonstrate the course, by which, in these our present distractions, the Ministers, who truly mind the work of the Gospel, should walk towards all men without blame, to avoid this snare of Satan. And to this effect, I shall take this for granted; that the Ministerial employment in the Gospel is nothing else but a stewardship, whereunto the dispensation of the messages and mysteries of God's love to mankind in and by Christ Jesus The way to recover them out of the snare. is committed: and that consequently all the acts of this stewardship, must at all times answer the nature and end of this dispensation; or if any thing answer it not, and is inconsistent with the love of 〈◊〉, to be dispensed therein; that this thing (let it be what it will, and coloured with a show never so fair) is in respect of them, unministeriall as to God, and unwarrantable as to men. Upon which ground this doth manifestly follow, that no faithful Minister of the Gospel will dare to do or say any thing ministerially concerning our present distractions in the State, but that which the love of God in Christ doth direct him to do, and doth prompt him to say, as a Christian, unto Christians indeed, or unto such as pretend to be the disciples of Jesus Christ. Which can be effectually nothing else; but that which is fit to incline through the love of God the heart of every one, to put on towards each other the bowels of mercy, of compassion, of kindness, of meekness, and of long suffering, that the breaches which make us unprofitable one to another in the profession of Christianity may be healed by the unity of the Spirit of Christ in the bond of peace. For if all our works and our persuasions centre not in God's love, upon the hearts of those with whom we deal, through the unfeigned profession of Christianity; it is certain that we will venture upon them in the love of this present world for something which doth oblige us to the profession of partiality: for so fare as we go out of the one way, we step immediately into the other, therefore to keep ourselves free from the traps wherein many are caught, by the subtle contrivances of State Mysteries; and to help those that are recoverable, to recover themselves out of the engagement to further breaches, and to prevent the great thoughts of heart which our destructive divisions are like to bring forth: Let us reflect as in the sight of God upon the Rules of our Christian duties, first in love, and then in righteousness, and in peaceableness; that so many of us, as make not the pretence of Religion and conscience, a cloak of maliciousness; but in all things and above all, endeavour without partiality towards men, to approve our conscience in sincerity before God; may find a directory by the spirit, in the word of Truth, which is the testimony of Jesus, whereby to ●●●y how to behave ourselves harmlessly as the Sons of God without rebuke in the midst of these distractions; that we may not be accessary to the perverseness and the crookedness of the generation which doth occasion, and foment the same. The complicated causes of our public disease. Seeing then our complicated disease doth lie in the general disagreement of men's imaginations about things past, in the unruliness of their actions about things present, in the unsettlement and difference of their desires about things to come; and in the peremptoriness of their resolutions, taken up, upon mutual discontents, and future hopes of changes: our way to cure these distempers, must be also in a complicated course of using Remedies, which will meet with the disorderliness of men's hearts and actions in all these unsettlements; and because the first ingredient and basis of this whole Remedy must needs be Divine Love (for without it the rest will be ineffectual) and this aught first to be exhibited in the work of the Ministry, by their practice and persuasion, we shall take the 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 Cross, 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 righteousness 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 joint. v. 12. And make strait paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed. v. 13. Fellow peace with all men, and holiness, 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 bitterness springing up trouble you, and thereby many be defiled. v. 15. Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. v. 16. The complicated Remedy thereof in the words of the holy Ghost. Which are opened in the twofold scope thereof. This Apostolical counsel doth presuppose a people in a condition such as we are in, under a trial 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 faintheartedness; 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 holiness, and of the peaceable fruit of righteousness 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 necessary 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 applied, 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 conformity is between our state, and that state wherein the Apostle doth find them to be: secondly, how the duties which they are enjoined to perform, that they might be delivered from the sinfulness 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 unevenness, and lameness of their course: out afflictions have wrought the same indispositions upon our spirits, and upon the course of our proceed; for in our spirits, we find not that alacrity amongst most men, which should be, to set upon the work of a complete Reformation, and which is necessary to carry it on as it is begun; but the hands of many hang down, and their knees are loosened, and out of joint through the apprehension of discouragements, and in our proceed, we find 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 faintness of spirit which was upon the Hebrews in undertaking the works of their profession, and the inequality of their ways in prosecuting that which they did undertake, did arise strife and debate: and with it much uncleanness 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 zeal and forwardness in necessary duties; on the other, the crooked and perverse courses which we have followed, have multiplied matters of private and public quarrels amongst us: and these have been fruitful in manifold disorders, wherein our corruptions have mightily broke forth, and manifested the uncleanness which is in us. 4. The Hebrews by reason of their strive, 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 bitterness 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 filthiness 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 discovery of Popery; 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 bitterness 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 only true God and Jesus Christ whom he hath sent; a root of bitterness is sprung up, whereby men do Deify themselves: instead of the holy Scriptures, they make their own reason or fancy 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 virtues; maintain, that the practice of all vices is the only way to happiness: and some instead of denying themselves in the world, and submitting to the superior powers which God hath set over them therein, maintain, that all government is to be abolished; and that the right to possess 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 the Hebrews are warned, is come upon us in full measure: for there be swarms of fornicators, of Atheists, and profane persons like Esau, which show themselves openly amongst us and shamelessly: which sads the hearts of all the godly. Thus we see, that in every thing there is a doleful conformity between our present State, and that condition whereinto the Apostle found the Hebrews either already fallen, or like to fall, to the dishonour of God, to the disadvantage of the Gospel, and the great prejudice of their own salvation. Which is made worse by the evil will of complainers one of another. I am not ignorant how much, and in what way some complain of all these evils which now are our burden; how they cry out against the misery thereof, and what an odium they endeavour to cast upon some by whose fault (as they conceive) we are fallen thereinto: but they are fare out of the way, who think, that by blaming others in something, they exempt themselves from the guilt of these sinful calamities: however suppose this could make them guiltless: yet the complaints of such a kind are no balsam nor mollifying ointment, to heal these putrifying sores in in any; they are rather like a corrasive plaster to make them worse in all; for this ripping up of matters past, to represent evils suffered on the one side, and injuries done on the other, is the method to foment bitterness, hatred, wrath, clamour, and evil speaking, which we are commanded at all times to put away from us; but should then do chief, when we are about a way to cure distempers, and heal public evils: for this way is so fare from reclaiming any from his violent affections, that it tends rather not only to dishearten the well affected even in lawful proceed, when they see evils heinously aggravated, against those to whom they feign would do good; but it also helps to increase our divisions, by renewing matters of disaffection which ought to be forgotten. For he that covereth a transgression seeketh Love; but he that repeateth a matter separateth very friends; saith Solomon. Prov. 17. 9 If then either as Christians we are bound to provoke one another unto love, and to good works, or as messengers of God's loving kindness unto mankind, we are obliged to seek the love of all men to each other in him; it cannot be denied, but that a main part of the Ministerial work is, to seek and maintain Christian love amongst men, and to do this, it is evident, that a chief preparative will be, to persuade all men, not to insist upon the repetition of former offensive matters (which are past remedies, as being transient acts) but to cover mutually each others transgressions, even as we would desire God to cover our sins in Jesus Christ: And if will needs lay open Where of the Remedy is showed. matters of grief, let it only be, either to observe them penitently, to make confession thereof and to lament over them, till God have mercy upon us; or prudently to use cautions for the public, to prevent the causes of future disturbances; that none may wilfully return again to folly. All the satisfaction which God requires of us men, for former faults, though never so heinous, is this, that we should in after times cease to do evil and learn to do good. And if we do Isa. 1, 16 17. so, all our transgressions, though formerly like unto Scarlet; yet than they shall be as snow in his account: and they shall not be mentioned unto us any more, saith the prophet Ezekiel. Chap. 18. ver. 22. This therefore ought to be in like manner our way of love; and the healing of evils, which we should use one towards another, should be this, not to mention former faults any more, upon sufficient grounds of harmelessenesse in time to come: and he that will not be hearty reconciled upon these terms with his neighbour, deserves not to be admitted unto terms of peace with God; till he pay the utmost farthing of the debt which he doth owe him, as the parable of the Gospel doth teach us, Matt. 18. 23. till the end of the Chapter. Thus then, if upon the contemplation of our evils, we can put on the bowels of Mercy and compassion one towards another; and not suffer our hearts to imagine evil against our brother; by making him wrongfully more guilty of the evils befalling to the public than ourselves, we shall be fitted to follow the direction, which in this place is offered unto us by the Apostle, for the cure of our distempers. And that we may do this, let us come to the consideration of the matters contained therein. Secondly in the duties recommended to the Hebrews, and to be practised by us. Of which the General rule is, that we must not look backward, but forward upon our State. This Direction than hath a Positive and a Negative part of Duty for our cure. The Positive part doth teach us to look forward, and not backward; and first to our own resolutions and actions within ourselves, and then to our relations towards other men; and towards God, who is the end of the race that is set before us. The Negative part doth also teach us, to look forward and not backward, and first to prevent the corruption and defection from the doctrine of Truth: And secondly, from the practice of holiness, and from the professed obedience which is due thereunto. So that before we come to particulars, a main Rule is to be observed, which both in the positive and negative duties of this directory is employed; which is, that we should not look backward but forward, when we go about to remedy common evils in our own spirits, and towards others: for the fountain, or rather the sink, of those corrupt humours, which feed our distemperatures; namely, the disagreement of our imaginations one from another, about things past, cannot otherwise be cured, but by laying the thought thereof aside: for some look upon things, passed as remembering their enjoyments and grieving for the loss thereof; others look upon things passed as remembering their sufferings, and the injuries done to themselves, and others therein: both these by dwelling upon these objects, heat their Imaginations within themselves: and put their spirits in a feverish distemper of passion and discontentedness thereby, which cannot be removed, but by the removal of the objects which occasion the same. Why natural men look backward. The first sort of these distempers is like unto that of Lot's wife, whom Christ in these latter days bids us remember. Luke 17. 32. She having lived at her ease in Sodom, when she was to flee for her life out of it, was forbidden to look back; lest she should grieve at the judgement of God, when she should see all the objects of her sensual delights, burnt up thereby at once. Now because she obeyed not the counsel of the Lord, but fixed her Imagination (as many do now amongst us) backward, and went not forward in her heart to the place of her rest and safety, which the Lord had appointed her, therefore he made her to be a pillar of salt, with her body turned this way, and with her face looking that way, neither going backward nor forward, but standing still in the mid way, that she should remain as an example of a special punishment which is due to those, who in their hearts control the past judgements of God, and which is inflicted, by fixing their spirits, in that useless posture, wherein they set themselves, by looking back upon the remembrance of their lost enjoyments. Let us therefore beware of remembering things passed in such a way, lest we be made like to her. The second sort of these that look backward upon their sufferings are like unto the dogs, who when a stone is cast at them, though fling beyond them, yet they will run back to by't at it; for these upon the consideration of things past, though now beyond them, yet they whet their affections with malice, envy and revenge, and their tongues with bitter words against the instruments of God's judgements over them. The punishment of these men is likewise as their fault is: their spirits are fixed in the restlessness of their condition; for the wicked shall have no peace, saith my God, but as the troubled sea, with raging waves, they are Isa. 57 20, 21. jude 13. condemned to foam forth their own shame continually: they are bend to quarrel with every one, who agree not with them in the apprehension of matters bypast; and so are made firebrands to the spirits of unstable souls, who take not hold of the rest which Christ hath prepared for them. And this is the effect of men's looking backward with discontent upon things that are past; whence it doth appear, that the only cure of this distemper, is to dash the remembrance of all such things, to the end that the things present, and to come, may be laid to heart in the way of righteousness: as for those that are truly godly, and walk Why true Christians look always forward, and not backward. Ph. l. 3. 13, 14. not after the flesh, but after the Spirit, they are inclined of themselves to forget the things that are behind; because their whole aim is set to press forward towards the mark, for the price of the high calling of God in Christ Jesus: their mark is, to have communion with God in all his ways, and the excellency of the life of Christ, and the joy which is set before them doth fill their eye, & drowns all other thoughts, so that they look at all times but one only way, which is heaven-ward: not walking as men, but as citizens of heaven, and worthy of God; they mind the fruits of the spirit in all goodness, righteousness, and truth; they prove towards Ephes. 5. 9, 10. every one in all conditions what is acceptable unto the Lord. And this is that which Ministers, who desire to be healers, and to repair these breaches, should apply themselves to do, and put their hearers in mind of, chief at this time when men are so much set upon mischief. For what profit can they bring to themselves, to their hearers, or to the Gospel of Christ, by entertaining them with the grievances of matters that are past and gone? there can be none other use of this course, but to boil up their spirits into a paroxysm of unrulines, and of discontentedness against those that are in power, to make them unwieldy for action, in order to present and future occasions; and to give the common Enemy his hearts desire against us: and how suitable this is unto the way of the Gospel, of righteousness, and of peace, and to the employment of the Messengers of God's love; whose aim should be to become helpers of the joy of the faithful, I shall leave unto their own conscience to judge. And when they look backward, what they aim at in so doing. As for mine own part, I shall never call to mind the sinful courses of either party to reproach them therewith, or to anger any thereby; but when I shall be obliged to reflect upon the same, I shall endeavour two things: first, to represent the guilt under which we all lie before God, that we may for ourselves, and one for another, be humbled under his mighty hand unto repentance? Secondly, to set the spirits that are upright in their way, a work, to attend without partiality, through the love of God and of goodness, all the designs of a public nature which are necessary and commendable, to heal breaches, and to keep the unity of the Spirit in the bond of peace. And because it is an undoubted truth, that this aught to be the behaviour of all those who fear God, when he doth visit a people with his judgements, as is manifest by the counsel of Zephaniah, Chap. 2. v. 1, 2, 3. I am amazed, and much troubled at the different behaviour of some who pretend to zeal in this time of our visitation, wondering that Satan should be able to prevail so fare with them, as to take them off from this The obstructers of this course at this time reproved. aim, and to make them instrumental to pull back others, and to stagger any that is conscientious, from the prosecution of these duties. And that which I most wonder at, is the deceitfulness of the persuasion, which is used, to foment the division of our spirits, even in those matters, wherein we are all equally related unto God, for ourselves and the public, as in matters of prayer, and of thanksgiving; shall the discontents about earthly concernments reach even unto heaven? shall a duty which is not only lawful and commendable in itself as to men, but necessary, and commanded to be observed in such occurrences as we are fallen into, as to God, be not only neglected, but opposed, and made a subject of contradiction; nay, and made unlawful to be observed as by us; because of some interpretations and constructions which we make of the actions of others to their disadvantage? Should my supposal of the failing of another man, who yet is willing to draw nigh unto God with me, and desirous to have my friendly concurrence and conjunction in drawing near unto God with him, be a just ground for me, to refuse to pray for public mercies, and to be thankful for public blessings? And what although he were as unjust in his way, and as guilty before God, as some would make him; is it therefore unwarrantable for me at his desire (when he is actually in power over me) to worship God, by craving and acknowledging of seasonable favours, for myself and others? Pharaoh was a cruel, unnatural Tyrant over the Israelites, he was a type of a natural incorrigible man, and declared to be a reprobate, whom God would harden to his destruction; yet at his entreaty, Moses refused not to pray to God for temporal deliverances over him, and his people. And although Pharaohs end in desiring Moses to pray, was known to be nothing else but self-interest; yet this took not Moses off from doing the duty, only he had a further end than Pharaoh in it, as sometimes also he declares unto him: which I observe to show, that although men be never so wicked in their way, and their ends never so carnal, in desiring our prayers for things in themselves good and lawful, that nevertheless it is not unlawful for us, to comply with them in such a duty. But to refuse the performance of such a duty, when the public good, and the edification of all doth require it; only to show 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 compliance with them, in that wherein we disallow of them; or will tend to confirm them in that which we think to be unlawful in them, is a great mistake: first in respect of the nature The Answer to their Plea for their practice. of the duties (which being absolutely good in their own kind, and not indifferent, cannot be supposed to tend unto evil:) secondly, in respect of the inference which is made upon the performance of these duties, which if it be well looked into, will be found inconsistent with true Piety, and Showing, First, the unreasonableness thereof. void of Reason. For it is neither agreeable to godliness, 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, than I mean they should; that therefore I should be obliged to abstain from a lawful and commendable duty: or thus, because a thing in itself good and laudable, may accidentally tend to confirm some man in an evil course, or in that which we think to be unlawful in him, that therefore I should be bound not to apply myself 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 accidental cause of his hardening, this Moses knew would be so, yet he refused not to do the duty. I say therefore that these inferences consist neither with the Rules of Piety, 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 compliance 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 unlawful for them to do; that then I am bound to abstain from it, lest I build them up in that which is evil, and be accessory 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 undutiful practice. But I have yet a further observation upon this pretence of non concurrence in duties absolutely good and lawful, with those that are in power, which is this; that if this practice and pretence be looked into, and laid open in the root whence it proceedeth, and in the end whereunto it doth tend, I suppose it will 2ly, the unconscionableness thereof. be found to have much of the Serpent in it, and very unsound and unsavoury to a good conscience: for consider we whence this scruple doth rise, and is taken up; and to what the practice whereunto 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 proceed 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 noncompliance in all things, though in themselves, never so good and profitable to the public: which how far it is lawful 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 practice doth lead, is to uphold the breach, which they suppose is already made of the public peace; which is very unchristian: and that wherein it doth end directly, is an opposition to the present power: so that in effect this practice doth speak thus much; that the Ministers of Christ may lead men to maintain an opposition against those that manage public 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 ministerial 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 intent such a practice: and as for Christians to follow them in such a practice, I understand not how it can be either lawful or commendable; except they will show, that an obligation is laid upon them by God, as private men, to say in their hearts thus: because the proceed of those men that manage the public affairs of State, do cross my thoughts, engagements, and designs concerning the outward settlement and government of this world; therefore I ought to be cross unto them in all things whatsoever; and to oppose them in spiritual, as well as in temporal matters: yea, and although these matters in themselves be exceeding lawful, good, and acceptable to God, yet in their hands I must oppose them. And although I can probably foresee, that by this kind of opposition, I shall hazard to embroil all, and perhaps help to bring myself, and the whole State to ruin and confusion, yet still I must oppose them. Now what conscience can be found in such a resolution, I shall leave to all those, not only that have the Spirit of Christ, but that morally are rational, to judge: and yet in effect this is the speech, and plain English of this pretended scruple and practice, so far as I can make sense of it; wherein I shall desire that three things may be yet further noted. First, what the pernicious effect is, of looking back with carnal discontentedness upon the offences which we suppose are given by others; rather then of looking forward with uprightness and simplicity upon the good which we ought to do ourselves: here we may see, how fare this is able to pervert our way from the truth of Christianity, for in true Christianity we are taught; not to be overcome with evil, but to overcome evil with good. Rom. 12. ver. 21. But such back-looking suggestions as these, lead us to the resolutions of a quite contrary nature; which make us a verse unto that which is good, and forwardly yielding to that which is evil: and from what spirit this doth proceed it is easy to judge. Secondly, herein we may see, how deeply and deceitfully the corruption of humane passions can insinuate itself under the apprehensions of religiousness into our conscience, before we we are ware thereof: which doth undiscernably fall out, when we suffer our humane affairs and considerations, to mix themselves with spiritual concernments in our thoughts, and the latter of these to be acted by the sense which we have of the former, whereas we ought to have no thoughts of the former, but such as are subordinate and commensurable unto the latter. Thirdly, we may see also herein what the danger is of letting our spirits lose unto strife: for if we once come to be engaged as men, with a design rather to oppose other men's persons hatefully; then as Christians lovingly to endeavour to rectify that which is amiss in them, and in their ways: we can hardly ever suffer ourselves to be disengaged again; because we know not where to stop our course of opposition, in respect of new provocations daily offered by others. Nor are we naturally inclined to get hold of the reins of our own passions to recover our way to a peaceable disposition towards them. I remember that I have read the Acts of one of the general Synods of the Churches of Polenia, Synod. Cravon. Actu sexto. wherein the spirit of opposition against the Anabaptists, and Arrians, did so fare transport those otherwise godly men; that they did make a Decree, not to observe the custom of fitting (which undoubtedly is most agreeable to the institution of Christ) in the Lord's Supper, (notwithstanding that they acknowledge in the same Act, that Ceremonies should be set free,) only because those their adversaries did make use of that custom, as if the way of Christ's Institution of that Ordinance might be laid aside, rather than that we should seem to agree therein with Heretics. So that the hatred of these adversaries and the desire to be found opposite unto them; did blot out of their minds, in that matter, the love of Christ Jesus, and the righteous desire to be united unto him in all his imitable ways. I hope that the spirits of these Brethren are not yet so fare transported, but that upon the discovery of this snare of Satan, they will quickly recover themselves out of it: therefore to cure this distemper and mistake of the way, in such as are not incurable, and desire not to err obstinately; I shall entreat them, in reference to the case in hand to ask of their own conscience these two questions. Whether at any time, and in any case whatsoever, it be lawful for a Christian to oppose that which is truly good in any, or to do evil that good may come of it? Secondly, whether Jesus Christ, who did declare in the days of his flesh, that his Kingdom was not of this world, and the Apostle Paul who in the course of his Ministry did profess, that he became all things unto all men in that which was lawful. If these were now amongst us at this time, would upon matters of earthly circumstances, and outward changes of humane concernments in State-affairs, proceed thus in the work of their Ministry, and suffer their consciences about the duties thereof, to be entangled into such worldly considerations? The Apostle saith, I am made all things to all men, that I 1 Cor. 9 22. might by all means save some: And shall we say in our hearts the contrary thus; I shall be made nothing to these men, that by all means I may help to destroy them? God forbidden. Such a persuasion cannot come from him who hath called us. The Apostle saith again concerning his Ministry, Though we walk in the flesh, yet we do not war after the flesh. And shall we under a pretence of walking after the Spirit in our Ministerial employment, make the chief ground of our proceed therein towards the public, a state-jealousy, and accordingly wage war in spiritual matters after the manner of men in the flesh? Shall we that are sent to teach all men godly simplicity, meekness, harmlessness, and how to deny this world and the wisdom thereof; become the chief leaders of the men of the world to mutual provocations and irritations, and encourage them to manage opposite interests about State-matters, with the breach of Christian unity? Is it lawful for us to intent the displeasing of one party to please another, rather than to intent the reconciling of them to each other in the love of Christ? May we make the vindication of wrongs supposed to be done by one party against another in outward matters, the proper work of our employment? It might be tolerable in Samson (a man raised extraordinarily to pick quarrels with the inveterate enemies of the Church of God) being provoked by some of them with injuries to say, Now I Judg. 15. 3. shall be more blameless than the Philistines though I do them a displeasure: But in us to take up a resolution to displease any man, is wholly against this Rule of Christ, Do good to them that hate you, pray for them that despitefully use you. And the Apostles Matth. 5. 44. practice, We give no offence in any thing that the Ministry be not blamed, 2 Cor. 6. 3. As for Samson, he doth not exempt himself from blame; all that he pretends for his justification, was, that his enemies deserved more blame than he: for he sought as an enemy, some advantage against them to quarrel; and seeing they had done him wrong first, he was resolved neither to bear it, nor to be behinde-hand with them in matters of displeasure. But that the ordinary messengers of God's love towards all men, and the Disciples of the Cross of Christ, should upon any provocation whatsoever, be moved to take up such a resolution, is as fare below the dictates of a good conscience in following Christ's example, as Samsons calling to be a Judge of Israel, was of a different nature from the course wherein God hath set us, which is to be dead with Christ unto the world, to crucify 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 shall conclude therefore that the bottom of the demurrer his scruple is beaten out (as to spiritual actings in Christian duties under the present Government) if it be found manifestly Gods will that to heal breaches of love amongst brethren, and to prevent the increase of public calamities and confusions in a Commonwealth, Christians ought to look forward how in their callings they should by themselves readily perform good duties towards all; and not to look backward to demur upon their duties, or to intent evil to any, by reason of other men's offences, or their own private disaffections in them. Hitherto we have looked upon the first Rule of this Directory, showing the main preparative duty which will fit us to seek a Remedy for public evils, and without which it can not, (though found out) be applied 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 mwn, that call themselves Professors of the name of Christ, could be persuaded in godly simplicity without respect unto by-matters, through love to that which is good in Christianity for itself; we might hope that the cure of our diseases would soon be accomplished by God's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Loosened knees, as in a Palsy. 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 undertake; for our natural policy doth lead us, rather to look upon others, then upon ourselves, 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 men's 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; than it presents unto us the effectual means of attaining, and way of prosecuting the same. First, by and for ourselves. 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 design, 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 intent that which in itself is good, are enjoined in the first place in v. 12. 13, 14. and afterward the negative duties, showing 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 concerns the ordering of ourselves to our own works, is put before that which concerns our relation towards others; for that must needs 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 the other be meddled withal: namely, that which occasions our falling away from grace, ought first to be looked into and remedied, before we take in hand to dig up the roots of bitterness, and to repress 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 persuasion, lead others unto, according to their several places: these than 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 ourselves 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 employment towards our own undertaking, as v. 13. And make strait paths for your feet. Then having rightly ordered ourselves and our affairs within our own Sphere, our next care is, to order our relations towards others; where our first duty is to reflect upon the weakness 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 holiness, in verse 3. Fellow peace with all men, and holiness, 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 own ways, is that which doth enable us through love to heal and rectify the ways of others; and that thereupon the endeavours to maintain peace and holiness with all men, will prove successful, but not otherwise. For as there can be no healing of infirmities wrought by us towards others, except our own ways being rightly ordered, we be carried forth in love towards them; so there can be no maintaining of peace and holiness with any, except the healing of mutual infirmities be first lovingly and righteously intended. So that we see in what order the complicated endeavours of Righteousness, of Love, of Peace, and of Holiness, are to be applied, as a remedy unto public diseases and afflictions when God's chastisement is upon us. When we have set the positive remedies awork, 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 fail 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 evil which is to be prevented, which we are directed to v. 15. Looking diligently lest any man fail of the grace of God. Then the second is a consequence of this defection, and therefore to be looked unto in the second place, that it may be observed and prevented: namely, the fructifying of our natural corruption within ourselves, or others; and the uncleanness which doth spread itself abroad from thence; whereof we are warned in the latter part of verse 15. Lest any root of bitterness springing up, trouble you, and thereby many be defiled. As the former evil separates us from the life of God, and the enjoyment of the means 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 godliness, lest both first that, and then this, be lost amongst us: whereupon the third evil which may in the last place follow, is also to be prevented, which is, an open denying of the public profession of Religion, through love to the World: of which we are taught to beware, v. 16. Lest there be any fornicator, or profane person, as Esau, who for a morsel of meat sold his Birthright. Thus we have a brief, yet a very substantial and full directory, (both in respect of matter and order) for the regulating of all Christian, but chief Ministerial proceed 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 spiritual Antidote, to show 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 show, that in the parts thereof (if taken severally) we have as it were a dispensatory of Receipts fit for all the Symptoms of our diseases; and that in the whole (if taken in the composition) we have a most provident course of Physic, or medicinal method prescribed for the regular prosecuting of the cure: but I shall contract my thoughts, and observe only that which is mainly considerable, and may be obvious to every one's capacity. The duty of spiritual resolution. First then in the duty whereby we are directed to order ourselves towards the works 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 seizeth upon all men's spirits when they are brought under the rod of affliction, is a faintheartedness, which by reason of the astonishment of our thoughts, and the dulness and flatness of our courage doth deprive us of resolution what to do for ourselves; by which means our hands (the instruments of action) hang down in a lazy posture; and our knees (the supporters of the whole body for motion) are loosened, as it were out of joint, and without strength. The hands and knees in the spiritual man, are the moving and acting faculties of the soul, which are the imaginative apprehending objects, and the will and affections moving thereon: these faculties hang down, and are loosened 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 turn of affairs, wherein of a sudden men know not where to find themselves, as being at a loss; 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; do add unto the discouragements by their complaints and scruples. But against this faintheartedness, and the grievous thoughts which some suggest unto drooping spirits, the Apostolical exhortation is in this place a Cordial, prescribing unto them a draught of resolution from above, which will enable 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 righteousness, which it will yield unto them that are exercised thereby: Wherefore (saith he) lift up your hands, etc. and be of good cheer and resolute, because the end of your trial is for peace and righteousness, only be not wanting to yourselves, fall to the works 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 recompense of reward, Heb. 10. 35. In the worst times of Israel, when their Leaders caused them to err, and destroyed the way of their paths, even than 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 worse the times are, the work of courage in our Calling is the more commendable, and the fruit thereof the more useful, precious and glorious. There be some that make it their work to make the times worse than indeed they are, by prepossessing the spirits of the multitude against the constitution of the State, and the ways of their Rulers: These men by their suggestions, discourage the from the resolutions of walking cheerfully in their ways, as bcometh Christians, and set them out of their Sphere, upon discontent and fearfulness. Let such then, who make themselves instrumental to stagger the hearts, and weaken the hands of their Brethren, by disquieting their affections upon doubtful 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 evil which they occasion to procure unto the times, overtake them not: For in the same place where the Prophet Isaiah in evil times is commanded to comfort the righteous with promise, he denounceth a heavy threatening to the wicked, which is due to the practice of these men. woe (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 therefore as refuse to lift up their hands without wrath and doubting to God in prayer, for the obtaining of public mercies; or in praises for the acknowledging of blessings received: such as by withdrawing sullenly their affections and concurrence from lawful endeavours, discourage the hearts and hands of others from the common duties of love and peaceableness, and of righteousness: and such as thereby seek to distract and perplex the government, and obstruct the public settlement of the Commonwealth in quietness, if they repent not, will at last assuredly receive that reward of their hands which will be a woe unto them, and no matter of rejoicing. This than will be our wisdom to behave ourselves in these times as it becometh Christians: I say Christians, who are not to be shaken with the stormy changes of this world, which passeth away; but stand steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as we know that our labours of love, of peace, and of righteousness, are not in vain 1 Cor. 15. 58. in the Lord. We ought then to shake off the spirit of drowsiness, and like unto Wrestlers who set themselves in a posture of striving for Masteries, to stir up strength to raise our hands, to confirm our knees, and be in a readiness for the actions of our employment; and all this should be intended so much the rather because the days are evil, The duty of ordering our conversation aright. This resolution thus taken, will fit our mind for our undertake; and then the duty next to be laid to heart, will fit the works which we are to take in hand for our places and abilities, whereof the Rule is this, That we should make strait paths for our feet. The feet of the soul are all the moving faculties thereof, which carry it from one object to another, as the feet of the body carry it from one place to another. The paths of these feet are both the objects wherewith our soul is conversant, and the steps of our proceeding in moving about the same. The objects are all the affairs of a Religious, Natural and Civil property, according to the several relations in private & public wherein we are set. The steps are the thoughts, the affections, and the outward actions by which we are carried from one object to another. The straightness of these paths, is, the enemies both of the way wherein we walk, and of our motion therein: the enemies of the way is the lawfulness of the things themselves, when the objects of our employment are none other but such as they ought to be in our proper stations, when they are made free from crooked turn and wind, and laid in a direct line before us from their beginnings to their end; and when the rugged and unequal paths thereof are made smooth and plain, that is, the knotty circumstances of affairs taken off by equity. The enemies of our motion in this way, is the lawfulness of our proceeding and carriage, in following a direct course, neither turning to the right nor left hand till our journey's end, nor moving unequally, one time too high, another time too low, as those that halt. And to make these paths strait, our care must be of two things; first to reflect upon the end of our work, and then upon the means by which it is attainable; for there be two parts of folly in our nature, which pervert all our ways: the one is Childishness, when we consider not to what purpose we are busy; the other is improdence, when we consider not our work is to be carried on. To avoid the first of these, we must not suffer the faculties of our soul to walk at random about their objects; but should determine the purpose of their motions by a known and undoubted Rule towards that which is manifestly good, and to avoid the second branch of folly, we must set our faculties and their motions a work, in an orderly way without confusion, and disproportion, according to their places and properties in nature. Thus then, he that will fit his work in Righteousness to his proper place and abilities, that it may not miscarry, must forecast and consider his whole way with every thing belonging unto it, and his own walking therein; this forecast must contain two parts: the one positive, the other negative. The positive forecast is that which hitherto we have mentioned concerning the end of our undertake, and the ordering of all the means and motions tending thereunto, by a sure and known Rule, without which we have no light in us, and can do nothing but play the fool in every thing. Therefore such as walk not by a known Rule, and love not to come to the light thereof, to approve unto all men, but chief to those with whom they have to do their aims, and the means and ways of their proceeding to gain the same; but cover their Council deep, and hid these things from those that are concerned therein; make no straight paths for their feet, and do not the truth, and by this they are known that their works are not done in God; whereas others who forecast without prejudice and partiality their affairs, to proceed no further therein, than they have a rule to warrant them, love to discover themselves, as in the presence of God before every one. The Negative forecast is that which doth consider the impediments, incident to the work of our employment, how they may be removed; for seeing the whole world doth lie in wickedness, and we cannot avoid meeting with the cross effects of wickedness either in the crookedness of our own nature, or in others, we cannot be said to have made strait paths for our feet, except some preparations be made to remove and obviate the same. The impediments then which should be foreseen, lie either in the objects of our work, or in the working faculties: the objects are either things or persons. The impediments to be foreseen in things, are the evil qualities thereof, which by reason of the curse and bondage of corruption cleave to the whole Creation: therefore to make our paths strait in respect of things, we ought to discern their defects, as well as their useful properties; we ought to presuppose and suspect more defects in them than we are able to discern, and we ought not to venture upon their abilities further, than the ordinary usefulness of their natural activity, is plainly discovered unto us. The impediments to be foreseen, in persons, (for no man can do any thing in this world without some relation towards other men) ought to be considered as well with reference to those who are directly or collaterally concerned in the business we take in hand; as with reference to those who are not concerned therein, but yet are likely to take notice thereof: as for those with whom we have to do; our considerations should run chief upon the impediments which may fall in about the circumstances of our station and relation towards them, and about the apprehensions and thoughts which they may have of our persons and proceed: in all which we should reflect upon the occasion of offence, which may be incident, either as given by us for want of circumspection, or as taken by them, for want of sufficient information: Therefore to make our paths strait in respect of persons, the way is to deal so in love, in simplicity, and in wariness of prudency with them, as to prevent mistakes, and not to venture upon any enterprise towards any, before stumbling blocks be removed towards all, according to the Apostles rule, give none offence, neither to the Jews, 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 weakness of our best abilities, as they are in our own hand disproportionate to every thing we apply them unto. Therefore to make our paths strait, 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 seek help and supply of grace in time of need against them; but we should before all our undertake, bind over our souls 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 aim which we should have in it. 3. Although our aim 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 compass, 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 private and public miscarriages & offences. And would to God the Brethren who have taught others to demur and make a scruple of Conscience, about concurring with the present power in lawful things, tending to the public good; had seriously before they took that work in hand, reflected upon these rules, to make strait paths 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 ways, and follow this Council; 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 ourselves 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 edify) 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 show them the unevenness of their paths in this matter; but I shall spare myself this labour, wishing rather that they may do it themselves; for Christ doth 1 Cor. 13. 6. not rejoice in iniquity but in the truth, & my desire is, in covering their weakness, to heal 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 private and public, are to be endeavoured. Let us then understand the Apostles meaning in it. The duty of healing mutual infirmities. By lameness I understand here all manner of infirmities, which take not away the motions of the faculties; but only make them in their proceed 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 men's faculties and motions, in respect of strength and swiftness; whence also this inconvenience doth follow the lameness of a Member, that it may soon be turned out of the way, either by its own unequal motions, 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 applied unto this symptom 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 accessary to the Causes of begetting or continuing any lameness among us, or of disturbing any good design by turning the lame out of the way; and thus by this third Rule, when we have made our own work strait for ourselves, our steps towards others are to be regulated, that we may also walk straightly therein towards all men, being useful towards them and harmless; where the usefulness of our washing is to be made strait, by the Law of Love which doth cover and heal that which is amiss, and the harmlessness thereof is to be made strait by the Law of indemnity, 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 lawful things, that which in itself is acceptable to God and approved of men: had considered our present public 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 calls upon conscionable men to the healing of public calamities; and to that righteousness; 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 wilful 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 orderliness, by a refractory scrupulosity, and then be justly turned out of the way of Peace and safety: either by the total dissolution of Government, or by the breaking in of power upon them for their unjust behaviour, to whom should all such evils be imputed? Must they not fall to the account of those that do provoke them to the causes thereof, and have no thought of mutual compassion and tenderness to heal one another's 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 practice of the best and most solemn duties of Christianity, only to show 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 always 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 bitterness 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 peaceableness with all men. Therefore to take away these evils, which unavoidably will follow the neglect of this third Duty, the Apostle doth add 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 public evils. The fourth Duty is, to follow Peace with all men. And the fifth is, to follow (in like manner with all men) Holiness without which no man shall see the Lord. Let us briefly see what these things mean. To follow Peace, is to mind, intent, and do all things: which may procure and keep between ourselves and others: mutual quietness from hurtful thoughts and attempts, that the Christian good will of being helpful 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 fare as in them lieth; even as Christ Jesus the Prince of Peace did maintain 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 hear his voice in the streets: his quietness is commended; and when it is said, that the bruised reed he did not break, nor did he quench the smoking flax, his harmlessness is set forth; and when it is added, that by this means, He should bring forth judgement unto victory, and that the Gentiles should trust in his Name. His helpfulness 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 chief 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 aim to strive against them in all things; though they be things in themselves and for the public never so good and useful? Christianity doth set a rule to the spirits of men: Now if the frame of men's spirits be wholly bend 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 in general; 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 prevail not, but envying and strife rather take place; there is always confusion, and every evil work, which defile the hearts and hands of men before God. The Duty of following Holiness with all men. Therefore unto the endeavours of Peace in respect of men, the Apostle doth add the care of Holiness 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 effectual. Christ saith, Have Salt in yourselves, and have Peace one with another. Salt is the grace of the Spirit, resisting the corruption of the flesh; whereby we are defiled in ourselves, and pollute one another, through the passions of our lust; But if the inherent defilements be first cleansed by the Spirit of Holiness, than 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, hateful and hating one another: but after that the kindness of God appeared, he saved us by the washing of Regeneration, and renewing of the HolyGhost. Tit. 3. 5. and elsewhere thus: Thiefs, 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 Holiness, 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 holiness of the Spirit of our God his service were above all things hearty 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 holiness. And wherever this fruit doth grow up effectually, there the fruit of malice and hatred will never break forth unto wickedness. For the natural property of Holiness, 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 original Holiness is a property of his eternal being, by which we conceive him to be most gloriously pure in himself, and exalted above all creatures and imaginable qualities, infinitely and unconceivably beautiful in all perfections; so that in him, and in all his ways, there is, hath been, and shall be nothing but pure and perfect goodness 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 fullness 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. Holiness 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 uncleanness; and exalted above the causes of disorder and lustfulness 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 uncleanness, or light with darkness? for which cause also the Apostle adds this doctrinal clause to his exhortation, that without holiness no man shall see God: both to stir us up the more to follow after it, as that which is so absolutely necessary for our salvation; that the want thereof doth inevitably threaten a separation between God and us for ever. And also to intimate an employed promise, that if we follow holiness 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 Holiness with all men, doth make us peaceable towards all men: because it takes us off from the occasions of carnal strife, and unites us unto God in the purity of the Divine nature: but where the heart is not cleansed, and made above all things careful 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 itself, nor towards others. And without scruple we may conclude thus, that wheresoever men are not raised unto that universal peaceableness of spirit which is here required, there they come also far short of the duty of Holiness which is here recommended unto them. Let therefore no men deceive themselves, and lie 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 Holiness with all men for God's 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 bitterness. 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 practice of the latter, but with ease and safety they will fall in of themselves. For he that followeth holiness with all men, must needs follow it by the Truth, which is the ground of that performance. Now the Truth which doth beget Holiness in all those that are sanctified, is, the Grace of God which hath appeared, and bringeth salvation unto all men; teaching us to deny ungodliness, and worldly lusts; and to live soberly, righteously, and godly in tgiss 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 purify 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 holiness in and by Christ Jesus: he than that doth follow this, (namely, Holiness) 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 than he will be taken off from the way of Holiness; 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 bitterness, whereby many will be defiled. The way therefore to prevent the growing up of these roots, is to keep the heart possessed 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 evil 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 mere humane authority, and to beat down the errors of the mind with the club-law of corporal punishments (which some have endeavoured to do) is no part of God's counsel: 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 Righteousness 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 enabled both to exhort those that stand in the Truth, that they take heed lest they fall from it; and to convince the gainsayers, whose mouths must be stopped by religious dealing, and rational conferences with them. If then we should apply ourselves to dig up the roots of bitterness 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 intent before all others, as the proper work of their peculiar calling. How to repress and correct profaneness. 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 bitterness which have defiled many: but as concerning the profane, who, like Esau in their uncleanness, are come to that height of impiety, that they renounce openly the profession of Christianity, for a morsel of sensual pleasure in this present world; there can be no dealing with them, as I conceive, but two ways, 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 indignity and vileness is of these defilements, wherein they wallow themselves like unto beasts; what the unprofitableness is of all their present enjoyments: what in that course their loss 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 happiness, and of the society of mankind: that so much reason and morality as may be found remaining in them, and is not become brutish through sensuality, may be kept alive, and (if possible) wakened unto righteousness. In dealing with them authoritatively, notice must be taken of their open profession of profaneness, that it may be repressed in them, and they brought to shame for it, of their plots and practices against Christianity, by which they endeavour to bring reproach upon the professors thereof; by making them contemptible for the professions sake: and of their excess of riot and sensuality, lest others be infected, and perverted by their example: for which they ought to be made liable to some punishments; that they may stand in a we, and fear, if not God, yet virtuous men, and the loss of their own bodily conveniency. 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 God's approbation of her Gen. 21. 9, 10, 11, 12, 13, 14. desire, did inflict upon Ishmael, 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 Commonwealth of Israel, doth resolve to execute against all wicked doers, in the discharge of his duty 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 find any abode in the Commonwealth with content. And thus fare we have followed the Apostle in the first part of this Directory; let us now come to the second part thereof, and take the royal Prophet for our Director therein. The second part of the Directory relating to the duty of Magistrates in the cure of our diseases. Hitherto than we have seen, how all professors of Christianity, but chief 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 chief 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 Righteousness unto the symptoms thereof in their peculiar places. I conceive then, that the holy Ghost hath set forth David in the 101. Psalms, as a pattern of righteousness, 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 prophetical King intending to make profession of that which in the discharge of his Magistracy 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 address his speech: Unto thee O Lord will I sing. 3. The manner of delivering himself: I will sing, I will sing. Where we shall observe these four points for an introduction. 1. What the sum and substance of a Magistrates employment is, whereupon all his thoughts should be set: that it is Mercy and Judgement. Mercy 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 virtuous without encouragement and protection; or the wicked without reproof and punishment, is not only want of judgement in a Magistrate, but cruelty against the State over which he is set; how much more than if he should persecute the godly, and favour the wicked? 2. That Magistrates ought to intent the performance of their duty for conscience sake towards God, and not for any other design 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; Unto thee O Lord (saith he) will I sing. To thee, as to the great witness of the sincerity of my heart, in this profession of my duty. And to thee, as to my Judge and Sovereign, to whom I am accountable in all the works of my employment. For Magistrates judge not for men, but for the Lord: and happy would they be, if they could be mindful 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 cheerfulness; 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 cheerfulness of mind 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 rejoice that he is exalted above others; and hath gotten power to do his own will: But a godly man doth rejoice in the assurance of God's favour; Lift thou up the light of thy countenance (saith he) upon us: thou hast put gladness in my heart, more than 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 David's resolutions follow, wherein he declares, first, what he will endeavour to do in his place and calling: secondly, to what effect, and end he will prosecute that endeavour. That which he will endeavour, 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 evil. Towards the doing of good, he not only 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 myself wisely in a perfect way. And the means whereby this aim may be attained, is to walk in his particular station, with a frame of heart suitable thereunto. His particular station is his house; I will walk within my house. And the frame of heart suitable to his aim 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 aim, and of the means to attain it, a prayer is put up, for the assistance of God's presence with him in the undertaking. O when wilt thou come unto me: which doth presuppose a promise laid hold of, that God would come and be with him: and it doth express his faith, and expectation of the fulfilling of that promise. A promise to this effect is given to all believers, in Isa. 64. 5. Thou meetest him that rejoiceth, and worketh righteousness. But more expressly David might look upon the promise made to Joshua, and in his name to all faithful Magistrates, where God saith: As I was with Moses so I will be with thee; I will not fail thee, nor forsake thee: only be thou strong, that thou mayest observe to do according to all the Law, etc. 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 than 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 evil, he takes up a twofold resolution: first, to free himself from evil objects and ends, I will set no wicked thing Ver. 3 before mine eyes: (the original 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 intent to be without yoke or to do any thing out of order.) Secondly, to free himself from the means 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 turn 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 virtuous: Against those that are vicious, his resolutions seem to run in two Channels; the one under a more private, the other under a more public 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 Channel 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 designs are perverted from the right way. A froward heart shall departed ver. 4 from me. The second are those who are willing, and ready to act evil, and put wicked designs in execution; I will not know a wicked person. In the Original it is properly, a person doing evil. 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 private relations; he resolves under the same relations for those that are virtuous, that he will seek them out, to bring them near unto himself, that they may abide with him. Mine eyes shall be upon the faithful in the Land, that they may dwell with me. The Channel of private relations being thus resolved upon, he comes to resolve upon public relations also. Where first, he reflects upon the virtuous, and determines to employ them, in public services; He that walketh in an upright way, he shall serve me. And then setting himself against the vicious in reference to public affairs, he hath another threefold gradation of distance in dealing with them. First, To separate all deceivers from amongst his domestic ver. 7 servants. He that worketh deceit shall not dwell within my house. Secondly, To banish all liars 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 intent 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 showing, The Supreme end of a Magistrate, Which to attain they must order themselves to their work. By settling 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 Psalm hath already suggested, and we have taken notice of; we may observe from the whole of this Profession, and from the particulars of David's resolution, and their orderly coherence, these maxims of true Government. First, From the whole I gather this, That Christian Magistrates knowing themselves to be Gods Vice-gerents on earth, aught to do all for the maintaining of his interests amongst men, and the fulfilling of his ends towards them: and nothing for any other end or interest. For we see here, that as David doth set himself in subordination unto God, by thinking upon his Charge, with dependence upon him, and making his application with cheerfulness therein unto him: so the end of all his endeavours is, to procure the Peace and safety of the City of the Lord, which is his Church, that wicked doers may be separated from it. Secondly, From the particulars and their coherence, I gather these Conclusions. 1. That Magistrates should wisely order themselves before they think of ordering other men: they must first look to themselves, and then to others. For we see here, that David makes this the first part of his care; and what the Apostle saith of the fitness of an Elder to Rule in the Church, must be said of a Magistrate to Rule in the Commonwealth: If a man (saith he) know not how to rule his own house, how shall he take care of the Church of God? So we 1 Tim. 2. 4. may say, if a man hath no care, and zeal to order his own way aright; how shall he take care, and be zealous to order the ways of other men to a public good. 2. That all men but chief Magistrates, in looking to themselves, should settle before all other things clearly, the Relation which is between God and themselves in their places. For we see that David makes this the groundwork of all his other Resolutions and Professions: and the Reason of it is clear, not only because Magistrates, who represent God on earth, can have no assurance of success, or ability to stand in their places, further than their relation unto God is clear and entire; but in general there is a curse denounced against all men, Whose heart departeth from the Lord, they shall be like the heath in the desert, and not see when good cometh. Jer. 17. 5. 6. If a Subject on earth take upon him to Govern his fellow Subjects, without a Commission from his Sovereign, he is an usurper: so is every Magistrate before God, though his right be good as to men; yet his spirit is an Usurper of his place, if by settling his relation towards God, in his place; he receive not his Commission from him. 3. That no Magistrate can have any settlement of his relation towards God, or pretend to any Commission from God in his place: except his spirit be ordered towards him in these three things. First, Except he know the way of Perfection, wherein God doth appoint him to walk. For this is the chief point of his Commission, or rather the whole substance thereof. Secondly, Except he intent, and resolve to follow that way, behaving himself therein wisely and considerately, to fit all occasions thereunto; and with a sincere and upright heart, to approve himself to God therein; For if he doth not this, he hath not accepted of his Commission (although he may know fully the contents thereof) and consequently hath no right to his place. Thirdly, Except he desire and affectionately wait for God's presence, and assistance with him in the executiou of his charge, to be able to do all things in his name; for if he doth not this, he doth renounce his dependence upon his Sovereign, and against the tenor of his Commission, he takes upon him to execute his power in his own name, which makes him ipso facto, to forfeit all his right to his place. These maxims are clearly to be inferred from the matter and order of the parts of David's resolution, in ver. 2. and being manifest Truths in themselves, I shall not insist to prove them, but proceed to other observations. How he may be sure of God's presence with himself in his place. 4. That no Magistrate can hope for God's presence with him, or success in his public place: who doth not walk in his house privately so with his familiars, as to keep his heart perfect towards God. For if his heart be most upright towards God in secret, it will never be entire in public concernments; and if his life and personal carriage at home be not exemplary, it will never be just and without offence abroad. This maxim also doth clearly follow upon the latter part of David's resolution. ver. 2. By taking care aswell of preventing evil, as of doing good. 5. That the care which Magistrates should take for themselves, ought not to be only for good purposes and resolutions which should be prosecuted: but it must also be extended unto the apprehension, and prevention of evils which are incident unto the stations of men in public places, that they may be prudently avoided. This maxim as it is clearly in itself a true Rule of prudency: so it is evidently, to be inferred from the matter of David's resolution in ver. 3. compared with that which went before in ver. 2. 6. That Magistrates looking to the evils incident to the stations of men in public places, to prevent the same should reflect upon the two fountains thereof; Namely, their own irregular designs from within, and the works of men that turn aside cleaving to them without. For as these are the two evils which David resolves to free himself from ver. 3. so they are dangers more eminently incident to Magistrates than to other men. First in their own stations. First, Magistrates are more liable to be tempted to disorderly courses (the text calls this to set matters of Belial before their eyes) than other men: because of their places; wherein as they are free from the yoke of fear which others must apprehend, who are accountable to their Superiors of their ways: so by reason of the power which they have over others, they are more susceptible of pride, of self-conceitedness, of being flattered into licentious resolutions of freedom; and to resentments of injuries, and so to be transported to designs which are not orderly, but against or above the Laws which others are subject unto. Secondly, Magistrates are more liable to be accessary to the guilt of other men's sins, than men of private places: for evil and dissolute men, who study nothing but voluptuousness, make it their whole work to creep into favour about them, and subtle men, who study nothing but profit and greatness, ofttimes to the prejudice of the meaner sort, by oppressive ways, insinuate themselves also about them, if they then authorise and countenance these in their designs, either openly by commands, or subtly by winking at them, and giving them a shelter; the guilt of all such men's wickedness doth cleave unto them. For not only these whose life it is wholly to depend upon those that are in power; but also all other men that are under their charge, bring guilt upon them, and make them accessary to sin, except they repress and reprove the evil which they find in them, and show their hatred against all those that turn aside from the direct way of godliness and honesty, of justice and sobriety. Then also in the persons of others. 7. That Magistrates walk not in a perfect way in respect of their places, although they free both themselves and their attendants from evil; except they also take notice of others that are without, to oppose the vicious, and advance the virtuous both in private and public occasions. This axiom is evident from the whole matter of David's profession, especially from ver. 4. till the end: and the reason of it will appear if the nature and motion of a perfect way, be compared with the nature & motion of a Magistrates place; for the place of a Magistrate is wholly relative and towards others; except therefore his way be perfect against evil, and for good in teference to others, it doth not answer his place: and except it be so as well in private as in public, it is not perfect: for although a good man may be an ill Magistrate for want of Ruling parts; yet no man that is ill can be a good Magistrate, though his parts be never so eminent. Because an evil man, as he makes no conscience of sin in private, so he will never be zealous for virtue, nor against vice in public: All that he will do, will be only for himself, to save his own credit, that he may not be cried out against; For if his heart be evil. he hath no love to Judgement and Mercy, as they are works good to all, as they are acceptable to God who hath commanded them, and as they are proper to his place of Rule; but only as they make a show before men, and serve ro keep up his reputation amongst them. By cutting off the incorrigible, 8. That by opposing vice in others privately and publicly, Magistrates do not enough to remove the wicked from places of Trust, and to show their dislike of men; except also they use means to cut them off from the society over which they are set, and especially if they be found incorrigible. This is plainly David's resolution, in his perfect way of walking, as appears by ver. 5. 7. & 8. Especially of four sorts 9 That Magistrates walking in their places in a perfect way, should take notice as well of those that plot perverse designs, as of those that put them in execution; but amongst all these the slanderer, the proud, the deceiver and the liar, are especially to be hunted out of all places of trust, and cast out of the Commonwealth; for these four may be compared to the wheels of Satan's Chariot, on which he rides through the societies of mankind, to disturb the Peace and Happiness, by the corruption of our nature, which Magistrates are appointed to curb and resist. This is that which David resolves upon in ver. 4. 5. & 7. and by experience we find that without the discovery and removal of these four sorts of wicked men, there can be no Peace and quietness in human Societies. By seeking out, and calling the virtuous to places of employment, 10. That the way of a Magistrate is not perfect although he thus oppose vice, except he also seek out those that are virtuous; and make use of them for private and public occasions of employment. This is manifestly David's resolution in ver. 6. and the perfect way of Magistracy can no more subsist without the use of good instruments, than consist with the employment of evil ones: as therefore the removing of the one is necessary, so is the finding out and calling of the other: nor can there be a greater cause of corruption in Civil Government, than the want of care to find out and employ virtuous men therein. 11. That no man ought to be entrusted with any access, or privacy about the Magistrate, but he that is faithful in the Land; and no man employed by him in any service, but he that is upright in his way. And how that should be done. These are the two Characters of persons, whom David resolves to seek out and call to himself, ver. 6. and till Magistrates make it a chief maxim of State to follow his example herein, it will never go well with them in their Government. It is not he who commends himself, & that is offered by the solicitation of friends unto a place; but he whom God commends by his abilities, and such Characters as these who is fit to be employed it were greatly to be wished; if it could also be hoped, that these who have the disposal of places, would make it an unalterable maxim of State, to reject all suitors for places, and to admit of none but whom they themselves should choose, and call upon the discovery of their abilities, and of these Characters found in them: Namely, that they are faithful in the Land, and perfect in their way. He is faithful in the Land, who is true to the public good thereof; who hath not sought his own private advantage, before the interest of the Commonwealth: such a one may be trusted with a public place, that he will not abuse it for his own ends; and he is perfect in his way, whose course of life is sincere and conscionable; and who is careful to maintain his integrity without offence towards all. If none but such were sought out for public places, the affairs of States and Commonwealths, would indeed be successful; but as long, as the maxims and interests of factions and parties (which all along destroy humane societies) are followed, and private aims bear rule over the spirits of those that rule in a State; these characters of men fit for places will never be regarded, nor the course to choose and call thereunto taken up by any. 12. That the aim of a godly and wise Magistrate is, not to serve himself in his place but others: nor his ultimate end, to serve others so much in their temporal conveniences, as to protect the City of God, and free it from the disturbance of God's service and all causes of trouble. And why he ought mainly to intent this. This is professedly Davids end in ver. 8. and if we first look upon a Magistrate as God's substitute and Deputy; and than if we grant that no Deputy can be counted faithful to him that hath deputed him, except he mainly intent that which his Superior doth aim at: then this cannot be denied, that the Magistrates ultimate end, must needs be the safety and prosperity of the City of the Lord; for God having created all for his own glory, hath given the world unto Christ; and Christ having Redeemed all for the glory of his Father, hath given all to his Church, where God doth dwell with men. So that for the Church's sake which is the City of God, all Government is maintained and appointed by God in the world; If then a Magistrate doth not design his pains to protect this City, and make it free from the molestation of wicked doers, he doth not fulfil the mind of God in his place; and is so far from behaving himself wisely in a perfect way, that he falls short of the main end of his employment, and will be circumvented by the folly of his own deceitfulness; for God will certainly overturn, befool and disappoint all the contrivances of men, though never so crafty and powerful, which are not answerable unto this great end of setting up his Son: and he will turn out of their places all Magistrates and Governors of the Nations, which Rule the World only for themselves, or for temporal advantages, rather than for the conveniency and protection of his City: if we believe 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 ourselves. 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 easy prognostication to say; That if those who now govern us, take not up these Rules and Maxims of State to govern justly themselves under God, and us thereby; but think to do all their will by standing upon their sword, they will assuredly find themselves deceived. It is clear 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 condemn them, and the fruits of their own do will execute the sentence of destruction and conquer them, although from without no enemy should appear 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 God's hand that hath put down some amongst us, & set up others. And why hath he put down some? He hath done it as a judge; their ways 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 judge: that the course of mercy and judgement may be still maintained in the earth; that those who are entrusted with his power to rule others, should walk with him in a perfect way, and destroy all evil doers from the City of the LORD: Which if they do, 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 Conquerors. And how conscionable men ought to behave themselves towards them. Notwithstanding the doubtfulness of their title and claim of right to their places. Now to bring this matter yet nearer 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 designs; and to call them conquerors 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 fear his judgements, and hate not thereby to be reform. 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 do what I can to procure it unto them. For I take this to be a clear Rule in Christianity, Whatsoever I ought to pray for, I ought also to procure and labour for by all the means I can in the way of my calling. Now some of the means 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 strait towards them, giving them no cause of offence in any thing, lest my Ministry in the Gospel be blamed. 2. That I should apply myself in love towards them, to heal what I find amiss; and not set myself to turn the lame out of the way, and make any thing worse. 3. That I should follow peace and holiness with them, and consequently not set myself to strive obstinately against them; fare less to oppose them even in things that are just before God and Man, and necessary to preserve common safety and quietness. 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 fail 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 vessel 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 redress of any thing, but rather an increase of public troubles and grievances? What although all hopes of peace and settlement should more and more fly 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 will in their places, and receive grace to do 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 lawful 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 conquerors 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 natural defence of the Rights and Privileges of the people, against those that by power seek still to invade the same yea or no? Or whether it be (as some term 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 forenamed duties; because in Christianity those are duties which I must intent 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 only in respect of the Nationall, but even of natural laws, altogether unjust: yet if I must look upon them as they are by God's 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 virtue 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 public service, to enable them so to do. 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 City of the Lord, as he professeth himself 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 Kingdom 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 effectual determination, by the setting up of one and putting down of another: for the actual possession of God's place over men, by the administration of his supreme 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 myself, my whole work is to judge of mine own ways how to keep them pure and without offence towards all, how to hold forth the word of life, and thereby to stir up every one to follow the example of Christ jesus, by walking in love as he hath loved us, and in holiness as he is holy, and how to follow peace, and reconcile differences which are destructive to Church and State, in a gospel-way, chief when God doth open a door of utterance unto me; and this is all that I am to meddle withal 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 meddling in this business and this way, yet I shall never refuse to give a true reason to any that shall discreetly seek it, of my proceed; but to answer the partial cavils and interpretations which passionately self-willed and conceited men shall intent to put upon my actions, I shall always think it below my care and Calling, and regard it no more than the noise of a Dogs barking. A brief Digression. Concerning a correspondency between Magistrates and Ministers. And these expressions I have here inserted, concerning myself by way of digression, not only to show the true grounds by which I am led, thus to judge and act within my Sphere; but also to obviate something in the minds of some men, which is obstructive to the entertaining of these impartial suggestions in Gospel-simplicitie; as at this time offered without any further design (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 myself; nor unaware of the imaginations which some will entertain concerning that which I have said already, and that which now I am entering upon to say, which shall refer to a mutual correspondency, which ought to be between the Ministers of the Gospel, and the Rulers of this, and of every Christian State. For seeing the last Aphorism which I have drawn from David's Directory, concerning the aim of a wise and godly Magigistrate, doth lead me as it were by the hand, unto this matter, whereof the consideration is as necessary for our safety, as any thing hitherto spoken of; I should be very much grieved that my Brethren of the Ministry, by a mistake of duty, and preposterousness of zeal against those that are over them with power in the State, should necessitate them through their unruly and implacable misbehaviours, to take up designs for their own and the public safety, wherein neither we, nor they themselves will have any cause of rejoicing: 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 perform the perfect duty of a Christian Magistrate, and follow David's example therein, when they are fully convicted, that their ultimate end must not be so much to serve themselves and others in temporal matters, as to protect the City of GOD from all anoyances of the wicked of this world: for that is David's meaning when he saith in the conclusion of this Psalm, that He will early destroy all the wicked of the Land, that he may cut off all wicked doers from the City of the LORD. Where it evidenty doth appear, that the last effect of his endeavours in his Magistracy, was to procure the well being of the Church of GOD, by the ways of power and authority, which God hath put into his hand. And if so, than 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 wickedness doth belong both in Church and Commonwealth. 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 faithful 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 affairs which are agitated amongst them in all their public Assemblies. 5. That as the City of GOD without his protection cannot be in safety; so without his concurrence the public Reformation thereof cannot be accomplished. 6. That it doth no way belong unto any who by God's appointment are under his inspection, protection, and jurisdiction, and aught to act with his concurrence. to take upon them to act any thing in a public way, or of public concernment, whereof to him they intent 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 persuaded they will meet with no objection or contradiction which to a rational man may not easily be answered. Therefore taking them as Truths to be granted, I shall endeavour to build thereupon that which I think may, and hope will, and judge should, work a Christian correspondendency between the present ruling Powers and the Ministry of these Churches: for seeing it is evident that the Ministry and Magistracy are the Pillars of humane Societies. and that a House cannot stand when the pillars which support it stand not firm 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 public diseases will become absolutely incurable; and that this symptom thereof will be fatal 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 complete 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 public undertake: So with their joint 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 sense of this necessary Duty, discharge my Conscience in the presence of God. Three points to be spoken to about it. I shall not stretch myself beyond my line, either in respect of superior Powers, or of my Brethren in the Ministry; but with all tenderness, faithfulness, and humility of spirit, I shall apply myself unto them both, jointly, and as briefly as may be, in so weighty 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 public Duties. 2. What the means and ways are by which this correspondency both may and aught 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 withal, in respect of the inducements which should equally move Christian Magistrates and godly Ministers to correspond together in the discharge of their public duties, three things will be found considerable to them both. 1. Their joint relation unto God, who hath put them both in their public places as his servants. 2. The great interest of Christianity, which he hath mainly recommended unto them both. 3. The immediate ends of their mutual correspondency which are these two; the purifying of the City of God from all wickedness: and the strengthening of each others hands in going about that work: both which things they are equally obliged in the presence of God to intent. 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 yourselves to be fellow-servants, equally accountable as well of your mutual willingness to concur in his service, as of any other duty; if you think the profession of Christianity a business worth the owning, and a work incumbent to your charges, that you should uphold and advance it as well jointly, as severally: if the well being of the City of God, and of the Commonwealth of Israel, be at all a design to be thought upon by you; and if you can rationally conceive, that your amiable concurrence will be highly helpful towards these undertake; and that the want thereof will be as great an obstruction as any that can befall thereunto; then I must entreat you that are upright in heart, and that understand what such engagements mean, that upon the consideration thereof, you would show yourselves conscionably loving, and inclinable to a correspondency: 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 jer. 13. 17 secret places for your pride; and mine eye shall weep sore, and run down with tears, because the Lord's flock is carried away captive, by reason of your undutifulness. If these things are not at all understood to be obligatory; or being understood, are not thought upon; or being thought upon (at least now in this extremity, and thus represented) are not at all effectual to make any impression towards your duty, how can you persuade your hearts before God, or think that your Conscience hath any soundness? I do not hereby make myself a Judge of any man's Conscience; every man shall stand and fall to his own Master: but if this which I bear witness unto is a truth, than 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 door. 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 public profession of the Gospel, and with it the safety of the State into the hands of our adversaries: and this scrutiny should be the more earnestly heeded, especially by those that are in public places; because the means and ways to beget a good correspondency, and to make it effectual towards the healing of our breaches are not very difficult, but may without trouble be set afoot speedily: as now I shall show, if there be no unwillingness to entertain the same. Of the second. Concerning the Means and ways of setting a correspondency afoot between Magistrates & Ministers. To beget then a correspondency which will be no less sufficient to do our work of Reformation, then necessary to preserve us from ruin, 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 undertake towards public aims. 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 endeavours? 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 successful? But if the Ministry and the Magistracy, as the two hands by which God doth lead the inward and outward man, unto eternal and temporal felicity, be brought by his grace and Spirit, to understand one another's desires and designs aright, they will be glad to join, and readily concur to heal all breaches to rectify their own mutual mistakes, and to prevent the further increase of public distempers in others: nor will they lead any more the streams of people's affections, as hitherto hath been done, either into opposite, or into different channels; which is altogether inconsistent with the good of the Commonwealth, and destructive to their mutual satisfaction in each other. These mediums then towards the procurement of a correspondency are evidently necessary, 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 Moral and prudential honesty, more than worldly aims and policies, there will be no great difficulty in the business: 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 aught to be the common desires and designs 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 necessary to be attained, indifferently useful to the good of all; and which being obtained none other profitable things will be wanting to the society of mankind: and of this kind two things there are (as I conceive) which comprehend the rest, viz: Godliness and Honesty, whereunto is subservient conscionableness 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 jointly placed, can be none other but this; that they should both set before their eyes the advancement of these things towards their people, and endeavour to strengthen each other in the furtherance thereof, to the end that towards them all safety, peace and plenty may be settled thereby, and therewith: for without the grounds of Piety and conscionable dealing in things pertaining to God, and of honesty and rational dealing in things pertaining to men, it is not possible that the blessings of constant safety, peace, and plenty can be procured unto any Nation of the world: because no true virtues, either of religiousness, or of humane industry, (without which no public happiness can befall to any Nation) can be cultivated, and propagated amongst men, except the principles of godliness and honesty, of conscionableness and rationality be maintained, and advanced towards them. Except therefore Magistrates and Ministers professedly join in these designs, and intent to raise all other their wishes and desires upon these grounds, it is in vain for them either severally or jointly to frame resolutions, and take pains to fulfil the same: their labour shall be for the wind, and none of their purposes shall be established. The way then to beget a true and good intelligence between these instruments of the public welfare (which are the two hands of God, to reach forth all the means of true happiness (whereof these are the chief) unto mankind) can be none other but some mutual assurance of their true desires, to set forward this, which is the only common and real good of all Commonwealths: therefore if I may, upon this demonstration, of that which is to be counted good in the common aim of Magistrates and Ministers, offer, without seeming to presume, some advice unto the present Rulers of this State, I would entreat them chief now, in laying the foundations of our settlement, to make these things their main and real designs towards this Nation; and that they should manifest the reality of their intentions herein, by sow way which may not only be suitable to their places of Authority, but which may give unto all men a rational And how a good intelligence may be wrought henceforth in the procurement thereof. assurance that the designs are truly meant, and likely to be accomplished: to this effect than I conceive, that this might be done without difficulty, and very profitably, viz: that the Counsel of State, in the name of the Parliament, should (as it becometh the Authors of Public concernments, and those that preside in matters of Order and Justice) by some Act of State lead others to be conversant with themselves about these thoughts; inviting all that have abilities, but especially the Ministry of the Nation to entertain impartial counsels concerning these objects, and to communicate the same severally, or jointly, as they should think most expedient to some men, who should be appointed to receive all advices in that kind; to be made use of so far, as publicly they should be found practicable; and that the counsels which should be suggested by such an invitation might all be directed to one mark, and not wander at random from the true design which is to be prosecuted; I would have some Questions proposed, concerning religiousness and rationality, Godliness and Honesty, conscionableness and Industry (all which are Homogeneal matters) which should oblige those that give their advices, to limit and determine their thoughts within the bounds thereof: and I would have them engaged to bring the matters which they should advise about the tenor of the Questions, into some Aphorisms, which should be set in order, under certain heads readily to be found. Concerning religiousness, Piety, and conscionableness (for these are inseparable) I would have their advices determined to the resolutions of three Questions, which are these. 1. How the Knowledge, Practice, and Power of Godliness may be most effectually advanced throughout this Nation, either by the impartial settlement and regulating, of catechetical Exercises, of Prophetical Conferences, and of a Preaching Ministry; or by other means which may tend to the same effect? 2. What the scandals and disorders are, which may fundamentally destroy this design, and how they should be prevented. 3. How without prejudice to good order on the one hand, and to true Christian liberty on the other, the causes of present breaches and offences may be remedied; especially, between those that acknowledge each other to stand fast in the doctrine which is fundamental. Concerning Rationality, Honesty, Moral Industry (which things go hand in hand) I would have not only Ministers, but the wisest Schoolmasters, and other men of parts, and experience to be invited, to give in their advices, to this Question. How throughout the Nation, the Schools of Learning, and the education of youth therein, may be rectified, and reduced to a more compendious, profitable, and uniform way of teaching tongues, Moral virtues, Industry, and Sciences then now it is? If these Questions were, upon the grounds of common advice, rationally and fully resolved, (as I suppose they may be) and some men of choice parts, of free and public spirits, deputed to gather the substance of all those counsels, into one orderly sum, so far as they shall be found agreeing together, and inoffensively practicable; this would not only hold forth the true sense, and unanimous desires of all the godly wise of all parties in the Nation, to give them content therein, so fare as possibly may be; but a ground would be laid for their union, and better understanding of each other: and a great deal of good confidence would be begotten in the minds of all ingenuous men of all parties, towards the upright meanings of the Government which is over them. The rational frame, and righteous constitution of a well-ordered Commonwealth should be so settled, that all men that are true to it, should be admitted, in a regular way, to interest themselves into the counseiss of the Government thereof, about the ways of common safety, peace and Plenty; nor ought the Governors to take upon them, (except in cases of necessity and imminent danger,) to rule as Monarches, and determine any matters by mere Authority, and the dictates of their own will: But the more they can engage others to be of their counsel, and endeavour to give conscionable and rational satisfaction to the desires of every one; the more successful their settlement will be, chief if these grounds be followed, and if they make their Authority to be (not that, which proud and foolish men, by a Principle of Tyrannical greatness pretend it is; viz: a prerogative to law, to appear and to command over others, either at will without law; or by their own sense of the law, without being obliged to hear others; but) that which it ought to be, amongst rational men, viz: a prerogative to go before others in minding common concernments to lead them rationally and conscionably to see their own good therein: and a right to make things public, and oblige every one to take notice thereof. For Authoritas, ab Authore derivatur. Nam qui Actares primi, Auctiresque rerum sunt in humana societate publicarum & publicandarum, ij sunt cum Authoritue. Therefore as it is the ordinary Policy of sole-rulers, to be like unto Tiberius' close and secret, that no man should dive into their counsels; so I think it would be the best Policy of Common Wealths to lay all counsels (upon such Principles as these are) open to all, and to suffer no man to be ignorant or in doubt thereof. This only will be their strength and this will be their glory: And thus much concerning the way how in reference to future designs, a good intelligence may be wrought between those that are in public places in the Church and State: Now followeth to be considered, how in all present undertake of a public nature, a friendly concurrence may be framed between them; or at least a distracting dissonancy, such as is now apparent amongst us may not be continued; but lovingly composed, and hereafter prevented. 2 By concurring in present undertake by way of mutual counsel. Concerning this I cannot be so free as in the foregoing deliberation for fear of giving offence; yet briefly, I shall offer something I hope without any just cause of exception; because in other reformed Churches & Common wealths it is healthfully practised, as a means of good correspondency and concurrence, between Magistrates and Ministers in public concernments: and that is amongst other things this, 1. that in all provincial assemblies concerning Church affairs, a certain time should be determined for their meetings towards the redress of sc 〈◊〉 ndals, and advancing the means of spiritual edification within themselves, and that the determination and denomination of this time should stand at the arbitrement and ratification of the supreme authority, upon the desire of the Ministry. 2. That in all such meetings the supreme Authority should depute some body to be in their name present at them; to give countenance and authority to their proceed; to assist the Ministry in outward matters with counsel and advice; or also in other things as may be requisite and desired, (though in particular matters it will not at all be expedient, that the State Deputy should either debate or vote) to take notice of all things that come before them; and of their orderly and decent carriage about the same, to see that they meddle not with Sat matters, or designs of another kind, than such as tend to the Spiritual edification of souls, and finally to make report to those by whom he is deputed; of every thing relating to the public constitution of their affairs; or which otherwise are observable for the welfare of the Church and State. Thus the Magistrate may concur with the Ministry in their present undertake; the Ministers may concur also reciprocally with the Magistrate in his present undertake, if they be called by him thereunto: and as the Magistrate in his concurrence about Church affairs doth go no further than the Sphere of his calling doth permit, so the Ministers being desired by him to give assistance in State businesses, should not exceed the proper sphere of their employment; therefore if a doubtful case of conscience should fall in about State deliberations; I conceive, that (as elsewhere the custom is, so here, the matter may be proposed unto some of them, without acquainting them with all the particulars of State concernments relating thereunto: but only with that which is doubtful as to conscience in respect of Gods will, concealing the rest as Lawyers use to do when they propose matters under the names of Titius and Caius. And thus fare in point of counsel, the concurrence may go on both sides, about present undertake: the Minister helping the Magistrate in that which is spiritual with advice; and the Magistrate helping the Minister in that which is outward and matter of order, both with countenance and advice. By concurring in present undertake to give strength unto the execution thereof. As for the point of execution in things on either side undertaken, the last part of their correspondency is to give strength thereunto, by their joint concurrence; and the means to do this, can be none other but that which in all humane affairs is the true cause of strength and sucessefulnesse; which is nothing else but the righteous ordering of all proceed towards their proportionate ends, when each agent shall stand in his own place where God hath set him; and do the work which is proper to his own calling, wherein he may expect that God will bless him. My meaning is, that the spiritual and temporal administrations, the one relating to the inward, the other to the outward man, should not be confounded and jumbled together, without any distinction of their bounds; and made to run out of their own channels into each others: because if this fall out, both will lose their efficacy towards their objects, in the application of public remedies to the spirits of men. For if the Magistrate should take upon him the work of where, 1 Of irregular undertake and concurrences. the Ministry whereunto God hath not appointed him, he cannot hope for a blessing from him, because he is out of his calling: nor will the spirits of men to whom he offers himself as a Minister, receive him as such, but will be prejudiced and confounded in their relation towards him. The Ordinances of the Ministry and Magistracy are understood by all knowing men to be distinct in God's hand, and that each aught to be respected by itself, and in its own way used: now if he who is set up to be the precedent and protector of all public order, should confound them, and become the author of disorder, in his main business, he weakens his own reputation, and makes his works void, for the minds of men who respect the Ministry by itself for their spiritual works sake. 1 Thess. 5. 13. and the Magistracy by itself for their temporal works sake: Rom. 13. 3, 4, 5. will be obstructed to every thing which he doth in that kind, because to them he acts neither as a Magistrate, nor as a Minister, and so doth make himself useless. Nor will Ministers in such a case being concerned in their places be idle; nor will it be possible to take off the affections of men from looking towards them, whether they be superstitiously or judiciously affected with the Ordinance, where of necessity they will be distracted; when in the same work they see Ministers act one way, and Magistrates another: which disagreement in their proceed, must needs make all their undertake ineffectual. In like manner if the Minister should take upon him the work of the Magistrate, whereunto God hath not appointed him, he cannot expect God's presence with him in it; because he is out of the place where God hath set him, and out of the employment whereunto the promise is made, Behold I am with you always till the end of the world. Matth. 28. 19, 20. Nor is it fit that the Magistrate should suffer another to usurp his place, nor ought a Minister of Christ to be busy in other men's matters: nor is it just that he should fish in other men's waters, with their angling rod and baits without their leave: nor can the people, to whom a Minister, doth in this way apply himself, receive him in the simplicity of the Gospel as a servant of Christ, seeing he doth not apply himself unto them by the Spirit of Christ, and in things belonging to his kingdom; but as a man, and in the affairs of this world, wherein they are not subordinate unto him, but unto the higher powers, which as to them in this respect are made void and useless. Whence it will unavoidably follow, that about the performance of their duties, and the observance of their relations, their spirits will be distracted, this way and that way; when both Magistrates and Ministers act each others parts, & offer themselves with different or contrary influences towards them about the same matters. The strength therefore of the execution of all public businesses, is that which Solomon doth intimate by the two 1 King. 7. 21, Pillars which he named Jachin and Boaz, and set up in the porch of the Temple. The name Jacbin signifieth, he shall Of the Rule of Regular undertake and concurrene●●. establish: Boaz signifieth, in it is strength. Solomon's meaning by these names, and by the setting of these pillars at the first entry of his building was, to teach this Doctrine: That none of our works have any strength otherwise then as God will order and establish them; nor further than they are conformable unto his ordering and establishment. If therefore both Magistrates and Ministers in the prosecution and execution of all public designs, do not walk in their spheres according to his establishment of the same; nothing will prosper, and be successful in their hands, because their strength will be gone from them. Samsons strength did lie in his hair, not because long hair hath any natural property to make a man strong; but because God appointed Nazareths to wear long hair; and when Samson was conform to his ordinance, he was with him, as his strength: so will he be to every one whom he hath established in his place, if he be conform to his establishment. Let us then suppose, that there should be such a conjunction of endeavours settled between Magistrates and Ministers, that they should agree to do all things by a mutual intermixture of administrations, jumbling all their works together, as here it was formerly in part, by the constitution of Bishops under the King, yet I say, that this would not bring any succesfulness to the execution of their designs; because the point of strength doth not flow from the bare conjunction of their endeavours, or concurrence of their wills quecunque modo: but from their orderly conjunction thereof, in their proper places, according to God's appointment, for the performance of such works as he hath entrusted each of them withal in their several stewardships: it must not then be a political concurrence, as that of the King and Bishops was, for self-interests, and private ends of men: but it must be a conscionable concurrence for the doing of Gods will, and for the prosperity of the Commonwealth of Isreal, and of interest of Christianity: for hereunto the promise is made of being successful. To conclude, than this matter of joint strength in reference to the execution of undertake, we must say, that to make their actings powerful, they should work together hand in hand; yet so, as that each should do his proper work, and in his own way; and not his neighbour's work, or in his neighbour's way. These things being so laid, and the Rule of concurrence, in the point of execution, being thus understood; I hope it will be no cause of offence unto any, if I should desire, that henceforth one thing might be more me 〈◊〉 urely considered then hitherto it seems to have been; which is, whether it be not every way more expedient for the welfare of the State, and more suitable to this Gospel Rule of concurrence between Magistrates and Ministers, that Ministers should not 3. Of the publication of the Acts of State by Ministers a disquisition, how 〈◊〉 that is 〈◊〉 the State. be obliged to publish the Acts of State in their Pulpits, then that they should be obliged so to do? The reasons which move me to make this doubt, and for which I would have the matter laid to heart, by those to whom the Ruling power over us is committed, are briefly these. If the end for which Ministers are made use of in this matter, be only to have the Act of State notified to the people at a solemn meeing, I conceive this end may be gained as well if not better, by obliging any subordinate officer who can read distinctly, to do it in the Magistrate's name, (as else * viz: Helvetia. where the custom is) at the same time of public meeting; either before the Minister goes into the Pulpit, or aftes he is come out of it: for it is more proper, that the Magistrate should make one of his own Officers of State, an Herald of his Acts and Ordinances towards his Subjects, then that this should be imposed upon him, whom Christ hath called, and set apart to be the Herald of his kingdom only, and not to meddle with Matters of State, especially then, when he is about the proper work of his service. The mixture of Temporal and Spiritual concernments is not answerable to the Rule of the Ministerial Calling; and if the opportunity of the place, and time of public meeting be mainly considered, I say, that all public places, and solemn meetings are more immediately, and directly subordinate unto, and dependent upon, the Magistrates appointment, than the Ministers; and therefore may be made use of by him, for his own occasions, as he shall think fit; without seeking leave of the Minister: nay, it is clear, that the Minister hath no right to the place, or the publicness of the meeting, without the Magistrates leave; and therefore hath no such property in his Pulpit, or holiness annexed to it, that none but himself may use it; or nothing else but what he will allow, may be declared in it. But if the end of obliging the Ministers to this publication of State Acts, be not so much the bare publication thereof to the people in the Magistrate's name (which certainly is more proper for his own Officer to do) but a design either to engage the Minister to recommend the business itself, which he is required to publish; or to discover his want of affection towards it, that upon that score he may be dealt withal: then under favour I think that this design both ways is extremely irregular, and consequently prejudicial to the welfare of the State. For so many inconveniencies arise both ways, unto the quiet, safety, and settlement of the Government in righteousness, and to the respect due to the Magistrate by their Subjects, and to the Gospel-work of the Ministry, that they scarce can all be reckoned up. For first, in respect of the design of engaging the Minister to recommend to the people the acts of State; I conceive it, under favour, to be very inconsistent with the Prudency of a State so to do: for although, for the time, the particular business may be advanced, and the Minister may seem well affected to the Magistrate, and so make his acts considerable towards the people: yet by this way of proceeding there is more lost in the main Authority of the Magistrate, and in the right way of settling it to the advantage of Government, twenty times; then is gained by the affecting of any particular business: for let the business be what it will, the publication and recommendation of it, is but a transient action in the Minister, and if the matter of the Act of State like him well; perhaps he may do it hearty; if not, perhaps coldly: but the impression which that action naturally begets, and leaves in the mind both of the people, and of worldly minded Ministers is not transient; but permanent to the great disadvantage and diminution of the Magistrates just Authority and due respect: for this his publication of the Magistrates Acts with a recommendation thereof, signifies to the people, that without the Ministers approbation and allowance of his proceed, they are not valid, and consequently that the Ministry is to be looked upon as the last judge of their magistratical determinations; and that obedience is not to be yielded, so much, because it is his Act of State, as because the Minister hath recommendit to them: And thus the Minister comes between them and home, in the subject's thoughts; and that upon no irrational grounds: for if the Magistrate himself trusts not his own Authority, and right to command what is just, but must borrow the help of the Ministry towards the carrying on of State businesses: than it followeth rationally, that in State matters Ministers must be considered as well as Magistrates, and in somewhat more than they; seeing the effectual accomplishment of businesses is referred unto them by the Magistrate himself: and without them the people are brought into a custom not to receive it. And I verily believe, that this ratiocination upon this preposterous employment of Ministers, doth not only work that impression upon the people, whereby the Ruling Power is degraded from what it should be in their esteem; but even Ministers themselves (whose minds are not towards their own work in simplioitie, and without worldly wisdom) are raised to interest themselves in the management of State designs; and to make themselves considerable, and in a manner collateral, either for the business, as Assistants; or against the same, as controulers: for by what rule and right they are employed, or called to be assistants in a work, by the same, if they like it not, they may become controulers thereof. And if they may not publicly towards the people, be controulers of the Magistrates State proceed in what they like not; I see no reason why they should be obliged to become his heralds, and adjutators, in what they like. They are supposed to be free Agents; and if the Magistrate in his place, and against the nature of it makes himself so inconsiderable, as to appear unable to do his business without them, he makes himself in the thoughts both of the people, and of the Ministers themselves (who aspire unto the world) dependant upon them in his administrations; and so gives them occasion to presume above the measure of the Rule which Christ hath set for their employment. By this irregular and preposterous improvement of the Ministerial interest in the affections of the ignorant multitude for worldly ends; Antichrist did of old get his foot into the stirrup of worldly power, and made the Kings and Emperors of the earth hold it for him till he got on horseback; and ever since he hath kept the saddle, and rid the beasts, at his pleasure, till of late by the light of the Gospel, some that were his beasts, are become men; and have cast him out of their saddle to the ground under their feet: and it is hoped that God will open the eyes of all to do the like, till his usurped greatness vanish out of the world. And this much in brief, of the inconveniencies following naturally upon the recommendation of State matters to the people in the pulpit, when Ministers are affectionate and hearty thereunto: but if they be disaffected and not hearty to this business; either because they refuse to give in all things due respect unto the Power which requires it of them: or because they have some other scruple in the business, perhaps in respect of the matter to be published which they understand not to be just and right, and cannot allow; and consequently cannot publish, perhaps (although the matter may be without exception, yet) in respect of the end and design wherefore it is to be published, which they may suspect, and will contribute nothing unto: and perhaps (although there be nothing of all this, yet) in respect of their own relation towards such an employment, & the consequences which it may seem to bring upon the Ministry of the Gospel, which their conscience cannot stand under: whether their scruple doth arise from any, or from all of these considerations; so many, and so great inconvencies may beshewed, from thence to redound to the quiet of the State, and to the repute of the superior powers in the hearts of their subjects; that if it were needful (as it is not) to enlarge myself upon this subject, and go to the particulars comprehended under these heads, a competent treatise might by itself, be written thereof, to show the disadvantages of this practice to the well being of a Common wealth: whereas on the other side, by the pressing of that practice towards the disaffected thereunto, nothing is to be found of advantage (if yet that be at all any advantage) but this; that some kind of discovery is made upon some men, of an appearance of disaffectednesse in them towards the ways of the State: which kind of discovery the true prudency of sober States men, will teach them rather to prevent and conceal; then to lay open before the world. (for what advantage is it to me, to let all my adversaries know, who they are that disaffect my ways? is not this a manifest advantage to them, and disadvantage to my affairs and repute?) And then also the rule of Christian wisdom and generosity, leads the disciples of Christ, to overcome and conquer by well doing the secret disaffectednesse of men's spirits against us, rather than to hunt after a discovery thereof: or to pursue them with ill will for it; when it is found out: it was the last plot, and highest attempt of Episcopal persecution, which immediately went before their overthrow, to dive into the disaffectednesse of Godly Ministers against their ways, by putting them upon the reading of the book of sports on the Lord's day in obedience to the King: but by that discovery God did take them in their own snare, and discovering to all men their shameful nakedness, he did thereby cast both them and the Authority of the late thing upon which they so much stood in that matter, out of the rational esteem not only of Godly but even of Morally honest men: therefore I would not wish any godly Statesmen to imitate this kind of Policy, or think to gain any thing by it; seeing it is so contrary both to the rule of Christianity, and to sound reason in State affairs. And besides all this, as in itself it is a point of the highest Tyrannical oppression and cruelty, to intent a persecution against men's persons; who are otherwise inoffensive in all their curriages, because their secret affections are not such towards us, as we would have them; or because they cannot submit their judgements and spirits to every thing which we would have set up over them: Nor did in effect Nabuchadnezzar any thing else when he set up his Image to be worshipped, but this; which in a lesser degree is aimed at by those who will mainly press this practice by setting up lesser State images to be respected: namely he sought this very thing, to know what all men's secret affections were to his ways, that whosoever should be found so stout, as not to submit his spirit in a slavish manner to worship his will; should be put to death, though in all other things he should be faultless. As therefore (I say) this in itself is the highest point of Tyranny; so in these times it may prove a most deceitful policy, and hurtful to this State to be practised; because it is not always a true mark of a Minister that is disaffected, either to the State or the government thereof, to be unwilling to meddle with Acts of State in his pulpit; for I can by an infallible testimony affirm the contrary in some whom I know: who being as well affected to the State as any can be, yet will be most averse from this task: and that out of scrupulosity of conscience, raised upon these and such like considerations of the inexpediency of the thing, towards the good of the State and government itself, towards the Gospel, and towards the Ministerial function therein. Now if a Minister should only upon such grounds as these refuse to be engaged in that practice, would it be either just in nature, or conscionable towards God, or profitable to the government, that a Magistrate should discountenance, punish or discard one of his best subjects from his most useful employment for such a cause? I suppose no rational man will think so. Therefore I shall conclude, that it would be every way more expedient, for the good both of Church and State, that this custom were altered then continued: Yet I do not at all dissuade the Magistrates publishing of his Acts in the Church, and at Church Assemblies, but I would not have it an engagement laid upon Ministers to do it, lest it be done by his own officers. And thus I have done with the means and ways of setting a foot, and entertaining a correspondency between Magistrate and Ministers: now remaineth the last point of this matter, which is concerning the obstructions of this friendship, and how they may be removed. Of the third. Concerning the difficulty of meddling with the matter of obstructions. In all this discourse, if any man shall look upon me, as having any other design then what I profess to have, (before him who knoweth all secrets) which is to seek without all partiality the ways of Truth and Peace; I am sure he will not rightly understand neither me, nor the things which now I shall offer. But seeing the faithfulness of my conscience to the aim which I prosecute; doth bear me up in a resolution to proceed without all fear, therefore I shall use that freedom, whereby I hope it will sufficiently appear, that I have renounced the hidden things of dishonesty; and that without all craft and deceitfulness, I handle these matters in the light, and although I see myself engaged at this time in a thicket of thorny difficulties, and that briers of the sharpest nature do beset, and wholly cover this subject which I must take in hand, yet I have hope in God, that I shall be enabled to find a passage through them without stop; and to handle and remove them so, that I shall neither prickle myself nor others therewith; that is, I shall neither offer nor receive any occasion of grievance thereby: because I shall study by a rule, and not by any interest, and with the spirit of meekness, and not presumptuously; to heal, and not to heighten, or exasperate the causes of our public grievances, so far as the Lord shall give me address unto the spirits of men that are rational and ingenuous: Let me then not be understood to act for either party, or to tax any thing in the one or other partially; but I shall speak the truth in love to both, that in the sense of our sinful miseries, the deep obstructions of this necessary correspondency, which I plead for; with the causes whence they proceed, and the remedies thereof, may be represented to the consciences of those, who therein are no less them myself concerned, as in the presence of the Lord. What the obstructions are in general. The obstruction then of this amiable correspondency, is at present nothing else, but the distance of affections, which is sprung up between some of the Ministry; and the rulers that have the power of this State in their hands, the aversion which hath begotten this distance seems to be greater on the one side, then on the other; as by the forbearance which hath been used by the one in cases of provocation, and by some fair offers, towards the giving of satisfaction unto the other party, (which finds itself now most aggrieved) doth appear: but yet no full satisfaction hath been received; nor any way taken hitherto to give the same effectually, so fare as I have been able to observe transactions, something of ignorance: something of evil surmisings, something of Passion; something of just exception against failings: something of self-will, and some thing of neglect and disrespect towards each other through prejudice; is to be acknowledged on both sides, as things still lying in the high way, and stopping the inclinations and attempts of their endeavouring a mutual satisfaction. And if the acknowledgement of this, were but hearty, (though in general terms only, upon the score of humane frailty) taken up by both sides, but chief by that side which doth think itself most injured, and therefore seems more stiff to keep up the distance; there might happily (as I may charitably conjecture) be some real hopes of a reconcilement conceived: upon the grounds of the amendment of somethings which are amiss, mainly offensive; and without the removal of which, the piecing of this breach will be as to men rationally impossible. What the more special and chief causes thereof are. The immediate causes therefore of this obstruction, which keeps off the one side (whom of all men it doth least become to be irreconcilable) from a willingness to be reconciled: are (as I suppose) the continuance of some stumbling blocks, which lie in their way; over which, they think it not lawful for them to step, to shake hands with those that have laid them, till they be removed. And the main causes of stoppage, which keep off the other side, from coming nearer, or condescending to the chief desires of the former party; are partly the boisterousness of their provoking carriages, and the destructiveness of their desires and principles to the safety and constitution of the present State; which are things no ways to be condescended unto, by those that are in the possession and trust of power. On the one side, the supposed new frame and face of the public profession of Religion, with the consequences thereof, apprehended to be set up by the Ruling Power, and upheld to the destruction of the present Ministry; is the main obstacle of their willingness, to yield to a concurrence in public designs, lest they should seem to approve thereof: and on the other side, the supposed old frame and face of the public government of the State, with the consequences thereof, apprehended to be intended, and to be sought after by the Ministry, to the destruction of the present Magistracy, is the main obstacle of their willingness to condescend unto the others desires, lest they should yield to the means of their own overthrow. Upon these surmisings and jealousies on both sides, opposite designs have been raised, and steps have been laid in each others ways; to the hindrance of all friendly proceed, and correspondency in every thing whatsoever, tending to the public welfare, and to common safety. It is fallen out through the unsearchable and just judgement of God over us, and over those that have managed our affairs, that these blocks are fallen mutually in their ways: so that they could not be prevented, nor avoided; but each of the parties different in counsel, have fallen thereupon, and thereby upon each other, to the breach of friendship between them hitherto; and to the apparent threatening of their mutual destruction, the danger whereof is not as yet removed; but that now they should be still continued, and kept a foot by either side, is the height of our present distress, and the sinfulness of our calamity. It is fatally unavoidable to men, to be of different judgements in the management of affairs, and to act thereupon by different designs, is a necessary consequence thereunto: but that they should set themselves destructively to oppose one another; is no necessary consequence of different ways, but only an effect of the sinfulness That the chief guilt of the evil thereof will lie upon those that are not inclinable to the ways of reconciliation. of our spirit of envy: for when we cannot endure others, to be like and equal to ourselves, in the prosecution of their own conveniencies, and to enjoy all the freedom which we desire for ourselves; then we become naturally their opposites, and cast stumbling blocks in their way; but if when God in his righteousness doth overtake us, and causes us to fall by our own contrivances; so that the evil intended against others, becomes the portion of our own inheritance, by the evil success of our affairs; so that we cannot but see his hand lifted up against the way wherein we have set ourselves If (I say) when God doth thus deal with us, we then still continue rather to be obstructive unto others, then edifying unto all in our designs; it is to be feared, that the stubbornness of our envious disposition, will make our case remediless. For if we turn not unto the Lord, to make strait paths unto our feet, in his presence, and to take reciprocally the stumbling blocks which proceed from each other out of one another's way, it will be just with him to be avenged upon us both: as being therein manifestly the enemies of Christ, and of his kingdom, which now he is to set up more evidently in the world then heretofore. If therefore obstructions of Christian friendship, through prejudices and humane frailties, are formerly fallen in amongst us, and we see they can tend to nothing but to ruin, we ought not to be so unconscionably mad, as to foment them any longer: the time past may suffice us, to have been at a distance in profitable undertake, and strangers to one another's counsels for the Gospel; and it is more then enough, that envious surmises, and evil speakings, with cross designments have been entertained; let us henceforth purify our hearts, and our hands from the guilt thereof, that we may have a joint entrance, and become helpful through love to one another's furtherance, in the kingdom that is prepared for us; for we may confidently expect the enjoyment thereof, if we be delivered from the clogs of these obstructions. Wheresoever therefore any invincible stumbling blocks are still continued, and whosoever is the cause of the continuance thereof henceforth, there, and upon that side the guilt of the obstruction of Christian love and correspondency, towards the building up of Christ's kingdom will rest: and wheresoever that guilt is found at his appearing, woe be unto that party, whatsoever it hath been, or now is. And if both sides at once, as in the heat of their opposition they have laid heretofore, should still continue (which God forbidden) to lay such stumbling blocks in each others way, as neither side can overcome, the guilt will be found a like in both. For although it may fall out, that the things differently opposed and offensive, by each to other, are not equal in weight, and a like of importance in themselves; yet as to the intentions of those that are at variance in point of obstruction, the guilt may be found equal; what the different weight is, of the opposite offensive matters, tending to the obstructing of the kingdom of Christ amongst us (for that is the standard by which God doth weigh all things) I shall not take upon me to judge or determine, (the day which cometh will make that manifest) nor is it needful for any man, either of this or that side, so to do for a reconcilement of these differences; if on either side a Christian healing be truly desired. But if on any side no such healing be desired, nor sought after, nor can be admitted; then justly all the guilt will rest there alone, what ever the others fault may be, great or small: for in Christianity he is to be counted guiltless (what ever otherwise his fault is) who sincerely is willing, and seeks to make a reparation, in the presence of Christ, to him whom he hath grieved: and consequently sin will be found lying at his door, who doth not at all mind either to give or receive such a reparation as is possible and expedient to be given and received. The Remedidie of the Breach how it should be brought on. If then both parties could be brought unto this frame of spirit, that they should be moved to declare solemnly to each other, their willingness both to give satisfactory, and receive equitable reparation, for wrongs done and suffered reciprocally, and that in time to come they should not only have a care to be harmless; but would study to be helpful to each other, in all things which may be, the public and common good of all. By this means a sufficient ground could be laid (as I conceive) to proceed towards the removal of the obstructions which stand in the way of a Christian correspondency between both parties in their several charges: and without some expression of a mutual willingness in this kind, to live as it becometh the Disciples of Christ without biting and devouring one another henceforth, I see no possibility of any further healing: but that which the Apostle hath warned all Christians of will certainly befall unto our present Magistracy and Ministry; They will be consumed one of another. Gal. 5. 15. Now because all men are not of the same temper, and in all parties of men, there are always some more moderately disposed than others, 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 party, who have not overheated themselves by the resentments of partiality, so, as to forget all their interest in our common safety, 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 party such a Declaration, whereby an engagement may be brought upon them, to make them willing to listen after some amiable treaty, wherein both sides may for conscience sake, in the fear of God intent to receive and give mutual satisfaction, so fare as may be, for things past; and to prevent the desperate effects and mischievous consequences of a perpetual increase of disatisfaction in time to come. This should be the main design of the Treaty; which none but an enemy unto all goodness can disrelish: and none can intent 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 ruin, nothing is now necessary but our union in Christianity; so to work our certain destruction, nothing, as to men, hath a possibility 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 treaty 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 designs; that between the Rational, the discreet and the ingenuous of both sides, some hurtful 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 hateful offensivenesses made to cease. I say, if a Treaty and conferences to this effect might be obtained; I am confident, that notwithstanding all these black clouds which hang over us, and the darkness of confusion which doth beset us, that the Sun of Righteousness would speedily break forth, and gloriously shine upon us, with healing in his wings. And how it may be perfected. Therefore the means and ways to draw on this Treaty, and to order the conferences which therein may be effectual 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 Treaty and the conferences should be between the Magistrate himself and the Ministry: but that it should be between Ministers of the one and the other side, to whom grave and judicious Commonwealth's men of both parties might be joined: not so much to debate, as to deliberate, and consult of the manner and way of removing obstructions, by the mutual 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 settled amongst those that are truly Godly and faithful in the Land. And if it could be hoped, or probably known that this motion would be generally entertained; and a real 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 Rational and Christian way, it would be no difficult thing to propose upon liking a particular way and platform of proceeding, both for the Treaty and for the Conference; to show how they might be ordered without partiality, 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 public way: perhaps privately it will not be useless to show more fully these particulars. 1. For what Reasons both sides should intent a Treaty and Conference one with another. 2. For what ends, and to what purposes the Treaty and Conference should be set afoot. 3. What the way and means should be to make them effectual to their ends. Here again may be showed. 1. How the preparatives thereof should be made. 2. How the proceed therein should be ordered; both in the Treaty and in the Conference. In the Treaty 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 publicly 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 ways 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 party 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 show 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 proposal 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 entrusted 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 amiss to have a preliminary Tract, which might be put into the hands of the Mediators of both sides, that they might possess those with whom they shall deal on each side, with the platform of the whole design; lest any should think themselves overreached, and brought into a snare; lest jealousies and sinister impressions, of men that are prepossessed with fears of losing their just freedoms, make the design 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, how since the beginning of May, though diversely interrupted, yet one thing drawing on another, I have engulfed myself into this Discourse, to satisfy first your desires; and then mine own affections towards the ways of Peace and Unity. All that I shall desire of yourself, and of all those to whose hands it may come, is, that they would recommend the design, or rather this motion of a Treaty (for as yet it cannot be called a design, till parties consent unto it) to God's blessing in their best thoughts; and to the serious consideration of their best, and most ingenuously pious, and rationally moderate friends, of both sides; that if it be Gods will, the thing may be relished, and with some concurrence of hearty affections, and countenance of those that are in public places it may be advanced, to the glory of God, and the comfort of his distracted servants and people in this State, whereof in his presence we are bound to seek the welfare. Whereunto I know no way more ready at this time then this, which both to the one and the other side, I shall be ready at all times to attest; and with all faithfulness endeavour to approve myself, especially in such occasions, both theirs, and your Most affectionate and humble servant in Christ, John Dury. The analytical Table. SHOWING The heads of Matters with their Coherence. THe occasion of the Discourse. pag. 12 The scope of the Discourse. p. 3 The subject matter and parts thereof; which are four. 1. The first concerning the Rules by which Debates among Christians, may be rightly ordered. p. 4 Preparatively before they enter upon Debates: where The things to be observed as preparative are four. The choice of the Subject. p. 5 The end for which a Debate is to be undertaken. p. 6 The stating of the Question. p. 7, 8 The handling of the point in doubt, or question stated. p. 9 The causes why those things are to be observed in The benefit and effect of the use thereof. p. 10, 11 The inconveniency of the neglect thereof. p. 12 Decisively after they are entered upon Debates. Where you have the Arguments to be used, and the way to use them, in making a disquiry of the matter, which are taken, From holy Scripture. p. 13, 14 From right Reason. p. 15 From the words of Men. p. 16 From humane actions. p. 17 2. Secondly concerning the persons who entangle the work of our Reformation with irregular Debates. Who they are. p. 18, 19 What their way of controverting is. p. 20, 21, 22 What the evil effects thereof are, and what hopes there is of a remedy thereunto. p. 23 3. Thirdly, concerning the Question, whether Ministers should meddle with State matters, yea or no: where the way how to determine this Question according to the former Rules is showed. From p. 24. till 40. Where the office of Magistrates and Ministers is opened at large as distinct and concurrent. etc. 4. Fourthly, concerning the use to be made of these matters towards the Reformation of our present distempers and disorders, where The whole substance of the Discourse is summarily applied to such as pretend to debate matters learnedly. p. 40, 41, 42, 43, 44 The latter part is more distinctly applied to Magistrates and to Ministers, to let them see their Duty. In the General Proposals. p. 45, 46 In the particular deductions of Their proper works Jointly. p. 47, 48 Severally. Concerning The Magistrates work by himself. p. 49, 50 The Magistrates way in going about his work. p. 51 The Ministers work by himself, and his way of going about it. p. 52 The difference of the Magistrates and Ministers administrations. p. 53 The limits of their intermeddling with each others affairs. p. 54, 55 The discovery of their perverse administrations by a certain Rule. p. 55, 56, 57, 58 The fundamental Rules of their duties in their works as they are Christians. Where, The Rules and Duties are explained. viz: What the Rule and Duty of love is. p. 49, 60 What the Rule and Duty of righteousness is. p. 61, 62 What the Rule and Duty of peaceableness is. p. 62, 63 What is proper to a Christian in these Duties more than to other men. p. 64 How inseparable they are from Christianity, and necessary to leading men. p. 65, 66 The Practice thereof to cure our present diseases is explained. Where you have The state of our distemper, and what will make us miserable or happy therein. p. 67, 68, 69 The Causes which beget the miseries. See let: A. The Remedies which will make us happy. See let: B. A. The Causes of public miseries are mainly four. 1. The spirit of envy. Whereof The nature. p. 70, 71, 72 The object. In general among all parties. p. 73 In particular among ourselves. p. 74, 75 The effects. p. 76 The end, wherefore these things are mentioned. p. 77 2. State jealousies and fears. p. 77. Where you have What they are, and how far lawful. p. 78 Wherein they are unlawful. p. 79 What their effects are among subjects in general, and ourselves in particular. p. 80, 81 3. Tale-bearing, and private censuring. Where you have The effects, and end thereof. p. 82, 83 Their prevalency amongst us. p. 84 4. Revenge What sort of passion it is. p. 84 How incorrigible. p. 85 B. The Remedies of our distempers and diseases are twofold. The first are single Remedies to each Cause of the disease by itself. Where you have The Remedy of the spirit of envy, given by the Apostle Saint James, and by whom it should be applied, from p. 89. till 102 The remedy of State jealousies and fears, from p. 89. till 106 The Remedy of tale-bearing, and private censuring, from p. 106. till 109. The Remedy of Revenge. p. 109, 110 The second are complicated Remedies for the complicated distempers and disorders. Where you have The Minister's obligation to apply this Remedy, with the snare wherein some of them are taken, and the way to reocver them out of it. p. 111, 112, 113, 114 The Cure prescribed by the Apostle to the Hebrews, and fitted to our present case; with the explication and application thereof at large: from p. 115. till 149. Where you have The state wherein the Hebrews were, and we are compared. p. 116, 117, 118, 119 C. The remedy of that state recommended in several Duties, inferred upon the Apostles Doctrine. Whereof C. The first is in general, not to look backward upon discontentments, but forward upon dutiful performances: where the ground of the Demurrers scruple is Answered. From p. 120. till 130 The second is in particular. To observe the Apostles orderly proceeding in the Cure. p. 130. till 134 To follow the duties therein prescribed: which are Affirmative duties, namely, Spiritual resolution. p. 135, 136 The ordering of our conversation. p. 137. to 140 The healing of mutual infirmities. p. 141, 142 The study of Peace with all men. p. 143 The study of Holiness with all men. p. 144, 145 Negative Duties, namely, How to prevent the failing of the grace of God, and the springing up of the roots of bitterness. p. 147, 148 How to repress profaneness. p. 148, 149 C. The Magistrates obligation to apply the Remedy to our complicated disease, which is taken from the express form: and the pattern of the Magistrates Duty set forth by David, in his Psalm 101. whereof you have The brief Analysis. p. 150, 151, 152, 153 Brief Observations raised thereupon. From p. 154 till 160 Where you have amongst other things, The causes of present troubles, and changes of Government in the world. p. 161 How conscionable men should behave themselves towards our Governors in these changes. p. 162. till 166 The correspondency between Magistrates and Ministers to perfect this complicated Cure; where you have The grounds upon which it is to be hoped. p. 166, 167 The necessity of it, and the Motives inducing thereto. p. 168. 169, 170 The means to procure it. p. 171. Which are To beget a good intelligence between them in reference to common desires. p. 172, 173, 174, 175 To concur in present undertake. By way of counsel. p. 176. and of execution. p. 177 By avoiding irregular, and observing the rule of Regular undertake. p. 178, 179. Where is showed The inconveniency of Ministers publishing Acts of State in the Pulpit. p. 180. till 185 The obstacles what they are, and how they may be removed by a friendly Treaty. From p. 186. till the end. The grosser Errata. Page 3. line 30. for forth, read worth. p. 19 l. 14. for division, r. decision. p. 21. l. 23. for entreat, r. intimate. p. 36. l. 7. for deface, r. diffuse. p. 38. l. 4. for brain, r. bran. ib. l. 9 & 10. for do his, r. do in his. p. 54. l. 35. & 36. r. nor is it any. p. 60. l. 20. r. nothing in itself. p. 64. l. 28. r. as a spiritual. p. 69. l. 25. r. nor is there. p. 81. l. 34. r. in the way of. p. 101. l. 1. after to work, add, this cure by any other way but by the use of these remedies: and although it is necessary. p. 112. l. 27. r. forgo. p. 130. l. 2. after matters, add to do. p. 133. l. 3. r. ver. 13. p. 137. l. 21. & 22. & 29. for enemies, r. evenness. p. 138. l. 3. r. how our work. p. 141. l. 5. for Christ, r. charity. ibid. l. 25. for innocent, r. inconstant. p. 142. l. 5. r. walking. p. 15. 6. l. 20. for most, r. not. p. 161. l. 23. for emperor. r. superior. p. 156. l. 12. for place, r. plea. p. 169. l. 15. for any, r. my. p. 159. l. 22. for law, r. stand. p. 178. l. 12. for his, r. this. FINIS.