A SUMMARY DISCOURSE concerning the work of PEACE ECCLESIASTICAL, How it may concur with the aim of a civil confederation amongst PROTESTANTS: Presented to the consideration of my Lord Ambassador Sr. THOMAS ROW, etc. at HAMBURG, in the year M DC XXXIX. By Mr. JOHN DURY, A faithful and indefatigable Solicitor of the Gospel of Peace amongst Protestants: Now put to the Press for the information of such as are able to countenance, and willing to help forward the Negotiation to some issue.  
CAMBRIDGE: Printed by Roger Daniel, Printer to the University, Ann. Dom. 1641.   
JOHN 3. 20, 21. 
Every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.  
But he that doth truth cometh to the light, that his deeds may be made manifest that they are wrought in God.   

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

A general Discourse touching a concurrence of the work of Peace Ecclesiastical with the aim of a civil Confederation amongst Protestants.  
IN this matter two things are to be considered: First, What the concurrence 
The heads of this deliberation  of endeavours towards the work of Ecclesiastical reconcilement may contribute unto the aim of a civil Confederation. Secondly, How this concurrence may be set a work most effectually and profitably towards the scope which ought to be intended in such a negotiation.  

Concerning the first.  
THe spiritual work of Ecclesiastical reconciliation 
Are described,  is a negotiation whereby the spirits of spiritual persons are wrought upon by spiritual means, tending to induce them to peaceable dispositions toward those with whom they are at variance for matters of Religion.  
The aim of a civil Confederation, I suppose to be a purpose of joining the Protestant States together in counsels and actions of peace and war, tending to their mutual preservation. That these two 
And their concurrence supposed.  businesses may concur as well as Religion and civil prudence are able to stand together, is out of all doubt: but what the first may contribute unto the last, and how the concurrence must be framed, are two things which are now to be thought upon. And to this it is needless to reckon up all the benefits which spiritual concord bringeth unto the Church of God, and all that happiness which redoundeth from the blessed and peaceable estate of the Church to the Commonwealth, of which a volume might be written: But it will suffice at this time to intimate, that whatsoever the soul of a man is able to contribute unto his body, the same in a proportionable way may be contributed by the work of spiritual reconciliation of souls unto the civil Confederation of the bodies of Protestant States. And to show this briefly, we will make the comparison only in two things, which all Naturalists confess to be effects of the souls of men towards their bodies. Namely, First, that the soul frameth the body and maketh it up for itself, so that it receiveth no true natural life and being without the soul. Secondly, That when the body is framed, than the same soul still supporteth the being thereof, so that without the continuance of the soul therewith it is neither permanent in life nor in substance. Both these effects must flow from the souls of Clergy men, by the work of spiritual reconcilement unto the aim of a civil confederation, as really and truly in the body of the Protestant State, as they do in this outward world from living souls unto their natural bodies. For neither can a civil confederation be truly framed amongst Protestants, nor when it is framed can it be faithfully maintained, except the foundation thereof be laid in the minds of the Clergy. The 
Which is proved  ground of this position is clear from reason backed with experience, which hath taught us for the space of these hundred years bypast, that except the schism Ecclesiastical and causes thereof be taken out of the way, it will not be possible either to make a true and constant league, or to confirm it when it is made. For it is evident that the leagues of Protestants, 
By Experience,  which by reason of necessity and imminent dangers were hitherto made up, have been continually broken to pieces by reason of their differences in Religion, which bred jealousies, from whence their counsels were distracted, and their spirits alienated one from another. The causes of these jealousies 
And by Reason.  come partly from the very nature and property of all rents and controversies about spiritual matters, which command so powerfully over the soul, that all other affections must stoop thereunto; partly from the hot and unreasonable disposition of most Lutheran Divines, who by clamours and partial practices cease not either to prevent all manner of conjunction, in maintaining that it is not lawful to confederate with Heretics, or else to break it off, and weaken the effect of it when it is brought to pass, by reason of the same position. For this position stiffly maintained maketh the breach to become a matter of conscience: For when the one side (as the Lutherans do) ceaseth not to charge the other with the crime of heresy, and the other side (as the Reformed do) useth no sufficient means to take away this imputation, it must needs follow that such Rulers of State as give credit to their Clergy, and are religiously set, must be possessed with an averseness from those whom they imagine to be guilty of so great a crime. From hence then it is manifest how necessary this work of spiritual reconciliation is unto the Protestant cause: For if the preservation both of Church and State ought to be a matter of necessity, and if this preservation cannot be hoped for without a civil league, or a civil league either well framed and faithfully kept afoot except such imputations as these be taken out of the way, it followeth that the one can have no being without the other. Neither can indeed a blessing from heaven be expected upon the civil league without the other reconcilement: because it is just before God to divide the hearts and counsels of those which are not confederates together in him by his truth, chief then, when for his truth's sake they are set upon, and know themselves bound in conscience to prefer the care of Religion to all other intentions. From whence we see that the benefit which may redound from the bond of Ecclesiastical peace towards the civil league is the greatest that can be thought on to conserve State and Religion: So that to aim at a temporal league without the spiritual reconcilement of affections in a religious way, is to undertake a work which God will never bless, and which will betray the cause for which it is undertaken. Thus than I conclude, That it will be a matter of absolute necessity to make these endeavours to concur together.   

Concerning the second.  
BUt how must this concurrence be framed? what 
Points to be considered in the second Head.  is to be observed in the conjunction of these two endeavours, that the end thereof may be obtained? I suppose this question will be answered if these things were opened: First, What each of these works is, being considered in itself: Secondly, What relation each work hath to the other: Thirdly, What considerable circumstances are to be taken notice of, to discern what may chief be done in the spiritual part of the work at this time: And lastly, What particular endeavours may further the joint effect thereof in this negotiation.  

1. Of the properties of each work by itself.  
THe properties chief observable in the work of Ecclesiastical reconciliation are these, That it must be wrought by spiritual men, by spiritual means, in such a manner as may neither scandalise the weak, nor give advantage to the captious, and towards such a scope as may be free from the imputation of all manner of partiality, and answerable to the edification of all men that make profession of Christianity. This scope of the work being well conceived will determine all the rest of the properties thereof, because they are and must be subordinate unto it: Therefore we must begin with it. And to do so, what if we should say thus, That the scope of Ecclesiastical 
What the scope of Ecclesiastical reconcilement is,  reconcilement, sought for amongst Protestants, aught to be the establishment and increase of godly and brotherly love, between themselves and all other men, through the common and public acknowledgement, profession and practice of that truth and those duties which are necessary and sufficient for all souls to attain thereby unto salvation. From 
And to whom it may reach,  this scope none are expressly to be excluded of whom there is any hope: For although in the work wherein Protestants seek to be at peace amongst themselves, their immediate aim is their mutual edification, lest continuing to by't and devour one another they should be in the end consumed one of another, yet their chief and last intention ought not to rest in their own particular benefit, but should be raised to an universal good and upright meaning towards all men that can possibly receive it, or may become willing to partake thereof. Thus then, the passionate affection of some which are chief set upon the work rather for a private advantage, and to exclude their professed adversaries from all means of Christian unity & peace, then to win and save all, is not to be allowed of; because in true Christianity there is no partiality, but the good, which we for our own selves seek in Christ Jesus, aught to be made, so far as in us lieth, common to all men, and we in seeking it ought not to intent ourselves only, but should crave it of God and apply it also unto others. For this was the mind of Christ in procuring all his Father's benefits unto us, as the Apostle showeth, Rom. 15. v. 1, to 8. and Phil. 2. v. 1, to 9 When this scope is really intended and well scanned, it will discover 
And what men and means must be used to attain unto it,  what kind of spiritual men ought to go about it, and chief to be dealt withal in it; what kind of dispositions and learning they ought to have; what kind of means must be made use of, as well in dealing with men that are averse from peace, as also in rectifying the effect thereof with such as are peaceable; and lastly, what cautions ought to be observed in the manner of proceeding, to make use of these means, and to ratify that effect, that the inconveniences of two extremes may be avoided; namely of the weak Christians on all sides, lest they stumble and be offended at these proceed; and of the malignant adversaries, lest they take occasion to disgrace the work, and speak evil of the truth of godliness and of all Religion. Of all these properties belonging to this work and arising from the main scope thereof, much may be said, and must be thought on hereafter, when it shall be seasonable to speak of particulars. Therefore at this present we will not go further in this subject, then to take notice, That such men are only fit to be set upon this work which have universal thoughts, and are not wedded to any singular course of this age; That such means must be applied to the work which in theory and practice are undoubted fundamentals of salvation, and clearly known in the consciences of all honest men to be matters without all controversy; And that the manner of applying these means to the work to ratify the effect thereof, must be fitted, First, towards the 
And how they must be applied in the work.  weaker sort of Christians, with such a stooping unto them in true carefulness, lovingness, and lowliness of spirit, and with such an accommodation of all matters unto their capacity by the clear insinuations and fit gradations of proposals, that they may rest satisfied and no ways troubled in conscience at doubts which will be incident; Then in the second place, That towards the captious evil-willers of the work, the manner of proceeding must be with such evidence and demonstration of truths proposed, and without all offensiveness in proposing the same unto them, that if it be possible they also may either be gained, or else made ashamed of their maliciousness, when they shall not be able to find any advantage against the proceed. These are summarily the properties and conditions requisite to attain the effect of Ecclesiastical reconciliation, if it be considered by itself.  
The properties of the other work, being also looked upon in itself, seem chief to be these: That, it 
The properties of the civil consideration,  being once undertaken by faithful and worthy Statesmen by means of supreme authority, it must be brought to pass and confirmed in such a manner as may neither prejudge the fundamental reasons of any particular State, nor give any advantage to the common enemies to discover and cross the counsels thereof; and for such an end as is justifiable before all men, in the way of conscience, of reason, and of natural defence. Which being done, a course also must be taken by good correspondency to maintain the league once confirmed. Now from this end of the league, all the properties requisite in the Authors, Means, and Manner of proceeding can be gathered, because the properties of every thing intended define the middle causes fit to purchase the same. If then the end of this negotiation must be to 
And the scope thereof.  stir up a necessary mutual care, and to establish a conjunction of endeavours amongst all Protestants for the preservation of the liberties and rites civil, religious and Ecclesiastical, of Protestants in Germany, lest the house of Austria lay for itself a foundation of an universal Monarchy in their ruins; than it may be conceived by what persons and means the confederation may be sought for, how it should be brought to pass, and what will be requisite to confirm it amongst those that have interest in the cause; which are all such to whom the house of Austria is or will be either intolerable or dreadful in these present conquests. Concerning which things it is out of mine element to speak at large: And therefore I will rest in these generalities, which I mention only to intimate that it is not only possible to frame and confirm such a league amongst Protestants, if they be not altogether insensible of their own dangers, but also feasible enough and not very difficult, if the true relation which the one work must have to the other in their necessary concurrence be rightly observed, and instruments employed about the same.   

11. Of the relation which the one work hath to the other.  
IN the beginning was showed that the civil league dependeth upon the work of Ecclesiastical reconcilement, as the body doth upon the soul: Now we may say on the other side again, That the Ecclesiastical work dependeth upon the civil confederation, as the soul upon the body. For indeed betwixt soul and body there is a mutual dependence; so that the one is not so apparently subsisting without the other: Therefore it may be concluded, That except the body of a civil confederation be intended and sought for, the work of Ecclesiastical reconcilement will never come to a public and visible estate of ratification, no more than our souls are to be seen without their natural bodies; yet because the souls of men have by themselves also a being and subsistence without their bodies, it is manifest that spiritual things which have a relation unto men's souls ought not to be suspended from their bodily conditions, but may and should be sought for by themselves. From whence it followeth that the work of spiritual reconcilement should be agitated, although the other be not intended; that yet this must not be made an appendix thereof, but taken up for itself, as a business standing upon its own principles, tending to its own end (which is the advancement of God's kingdom) and which may run along in its own channels together with the other work, even as the arteries, which are conduits of the vital spirits, concur together in one body with the veins thereof, which contain the mass of blood. I suppose then that the Authors of both works, their endeavours, means and manner of proceed, ought to be not only conjoint, but also in some cases dependant each upon other; yet so, that there be no confusion and commixture of the chief aims, of the principles of the fundamental proceed, by which each work is to be perfected. For each work having its own aim, it's own principles and ways distinctly to be used, in and for its self, must needs have also its own Authors and Actors distinguished, which nevertheless must not only correspond together and do things with mutual knowledge, but also assist and help one another with advice and address in matters of moment, that when either hopes and likelihoods appear both may know each others advantages; or when difficulties either way are incident, preventions may be both ways used, lest from the circumstances of the one some inconveniences might reflect upon the other. Therefore the undertakers of both works, before they enter in agitation, aught to preconceive their plots, and make an agreement together concerning the manner of their relative proceed, chief in those cases wherein it may be conjectured that jealousies, taken up by others from matters which happily will fall out on either side, may cause a difficulty in both works. For if either the instrument of a civil league should agitate too much with Divines (or with Statesmen) the work of Ecclesiastical reconcilement, or the undertaker of the spiritual work should show himself too forward in matters of State, both might incur the suspicion of not dealing sincerely; because the Clergy might be jealous that something might be intended to their prejudice, if matters of Religion should be too fare meddled into by Statesmen; and the Statesmen might suspect the spiritual Agent, that his chief and real aim was not a true composition of differences in Religion, but rather some pretext subtly made use of to cover some other worldly intention, which would mar all, and make both them and their Divines  and fearful to meddle in the one or in the other business. Now to avoid this and many other inconveniences which might be reckoned up, each must agitate his own work, and yet not without the foreknowledge and preconsultation with the other; which sufficeth to frame a fit concurrence at incident occasions of special moment, which being openly countenanced by authority will make a deep impression upon men's affections. And to this effect also the most observable circumstances of times, places, and persons must be preconceived, and a course laid how to make use of the same as well jointly as severally.   

III. Of the considerable circumstances of the spiritual work, to discern what may be done in it at this time.  
THe possibility of all effects ariseth from the fitness of means to be used towards the same: The fitness of means consisteth in the properties of circumstances wherewith they are clothed. These circumstances are chief time, place, and persons: Therefore to see the possibility of this spiritual work, these circumstances are to be considered. The seasonableness of this time to agitate in these matters ariseth two ways; partly from the extreme dangers and distractions of the Churches and of the minds of men, partly from the preparations made already towards the accomplishment of the work in the spirits of those that can best help to bring it to pass. The first circumstance of this time maketh this business to be a matter of absolute necessity; the second showeth the possibility thereof. The distractions and dangers of Protestants are almost infinite, they cannot be reckoned up: for what Church is it that is not divided from its neighbour & subdivided in itself? where is true brotherly love without respect of persons and partiality? where is a true care for godliness and religiousness considered in itself, without siding to this or that faction? what is become of the Communion of Saints tending to uphold the duties of charity and mutual edification? Is not all this gone and lost? and is not all manner of bitterness in disputes, raylings, and reproaches, and all kind of disorder, indiffidences, factions and plots undertaken one against another come in stead thereof? Hence it is that the peace of the Churches being disturbed with violent affections and uncharitable practices, there is not only amongst Divines a breach in communion about spiritual matters, but also that mutual amity and fidelity which is requisite in Statesmen, for the concourse of Counsels in common affairs of a public nature, is decayed and broken all to pieces. Thus they are become a prey unto their adversaries. And although they can perceive that their strength is almost broken, yet they cannot join in counsel for their mutual preservation, but whilst the Austrians are before, which devour Protestant's with open mouth, and false brethren behind, which undermine their counsels, their heads are brought very low, their state is overthrown, their Church is darkened, their land is burnt up, and the people thereof is as the fuel to the fire; yet for all that, scarce any Protestant Divine or Statesman spareth his brother, but he snatcheth on the right hand and is still hungry, and eateth on the left hand and is not yet satisfied: every man eateth the flesh of his own arm, or strengtheneth his adversaries with the overthrow of his brethren; Manasseh is against Ephraim, and Ephraim against Manasseh, and they both are against Judah, and what the end of this will be God alone doth know. Neither is there any that seemeth hitherto to have taken this matter so seriously to heart as the importance thereof doth require: for although these thoughts of Reconcilement are now become of absolute necessity, yet many do not apprehend them to be of such a nature. Nevertheless to me sure it is, that if the desire to preserve both Church and State be at this time necessary to a conscionable and honest mind, and if this desire cannot be attained without a confederation and conjunction of divided spirits, nor this conjunction either be procured or faithfully maintained except the ground thereof be laid in the hearts of Clergymen; than it followeth, that both to facilitate and to confirm the civil confederation, this work of Ecclesiastical Reconcilement is not only seasonable, but of absolute necessity to be undertaken; and although there were none other circumstance but this to move an honest heart to think upon this matter, this alone aught to suffice. But besides this there is another circumstance of seasonableness arising from the preparatives made already in the minds of men towards the effect of reconciliation; for it is most true, that all men's thoughts in all Churches and States are already stirred up and wrought upon in some measure to this effect, insomuch that there is scarce any but he hath some impression concerning the effect of this Negotiation. True it is that some fear it, some hope for it, some doubt what to think of it, and some laugh at it; all these howsoever well or ill affected, are already prepared in some sort unto the further agitation of the business, for whatsoever the disposition of their mind be, it is no great matter for this time present, because it sufficeth to make the work seasonable, that there be some kind of real impressions and thoughts reflecting upon it. If their impressions and thoughts be good, it is so much the better; if they be indifferent, yet because they are thoughts of such a work, the mind is disposed towards the effect thereof, which will not be found unseasonable unto them; if they be rather evil then good, that is, if they either despise it as a matter too meanly undertaken by one of no appearance, or despair of it as a matter of too great difficulty, yet it is not unseasonable to deal with them in it, although it were for none other cause then to rectify their judgements in these conceptions, which concern both the manner of proceeding, which is thought to be disproportionate unto such an end, and the matter which is thought to be of so great weight that it cannot be heaved; if at last they be wholly evil, that is, if they fear either the effect of peace itself, or my person and negotiation in it, than it is most of all not seasonable only, but even necessary also to deal with them, that their needless fears may be corrected and better impressions wrought upon them, lest they be moved through jealousies for sinister and private ends to hinder these proceed, either by neglect of duties requisite, or by cross courses secretly or openly taken in hand. Thus seeing men's spirits are wakened up, and a real expectation is raised in their minds of some thing which may be done in this work, it is seasonable to entertain the same by such a continuance of agitation in this matter which may rectify the evil, prevent the worst, and strengthen the good affections. And thus much of the seasonableness of the time. The consideration of the place is of no small moment in the production of all things, because it is a matrix wherein the seed of every thing is conceived, which most commonly according to its fit or unfit disposition either marreth or maketh the shape of that which is brought forth. Therefore if this place, I mean Hamburgh and Lubeck, be rightly considered, it will be found in two respects most fit for the agitation of this work: First, in respect of the situation, that these cities are in the midst of all Protestant States, and most convenient to entertain correspondence with all others of both sides, not only because they are as a centre amongst the rest, but chief because they have perpetual occasions of conveyance to all quarters, so that at one time information may be given to all parties of every occurrence that may fall out. Secondly, in respect that these are free cities, not only free for all persons to resort unto safely from all quarters, without all jealousies and outward respects prejudicial unto the work, but also fitted with certain Divines of special use, by whose means (if they be once gained to the cause) all the rest of Germany may without all difficulty be wrought upon. Lastly, the persons considerable & fit to be made use of both here & elsewhere, are all such Divines as follow one John Arnd, formerly general Superintendent at Luneburgh, who hath laboured with good effect to draw the minds of Lutheran Divines from disputes, unto the thoughts of a godly life. These men are all zealous for peace, and spare not to bear witness against the unconscionable and partial deal of many of their own Clergy. And besides these, other known prudent and moderate men who are in eminent places of authority can be made use of, amongst which the Lord Chancellor of Denmark Frise, and the Lord Chancellor of Holstein Ravenelow, and my Lord Rosencrants, and others as well here in Hamburg and Lubeck and elsewhere, can be set a work towards their own Clergy to take off the edge of their spirits in many things; with most of whom acquaintance is either made already, or may be made by fit address hereafter.   

iv Of the particular intentions and endeavours which I ought to undertake to advance the effect of these Negotiations.  
When I begin to think of myself, and of the endeavours which I have already undertaken, and which I ought and may further undertake, two things represent themselves unto me: First, what the inward purposes and resolutions of my mind ought to be towards the work. Secondly, what outward undertake must follow thereupon to gain the effect intended. As concerning the resolutions and purposes of my mind, they were settled before I came out of Sweden in these particulars: First, that I should never leave the thoughts of this work so long as I live. Secondly, that I should intent it for itself, and keep it free from being subordinate to particular politic ends. Thirdly, that I should follow none other ways in prosecuting of it, than such as are most answerable to the Gospel of Christ, and may be made use of without all occasion of dispute, strife and scandal. To these and to some other resolutions subordinate to these, I am bound by a solemn vow, which vow cannot be retracted nor altered. Therefore if I purpose to keep my promise conscionably, I am bound to dedicate myself wholly unto the effect of the work, with a purpose not only to entertain myself speculatively with this object of meditation, but rather to endeavour effectually the work itself, at least so long as I can by any lawful means possibly subsist to proceed in it. I suppose than I have here a task for my whole life, and therefore will make no haste to rid myself of it, nor ever think of being weary, or of taking any other thing in hand, which is not either collaterally helpful or subordinate unto it. For when I enter seriously within myself to consider what course of life I must from henceforth follow, that I may be able to perform the vows and promises which I have made unto Almighty God, I find that I must resolve before all things to be no more mine own man in any thing, but a servant to the work and to such as will help to further it; whereupon this consequence followeth, that as I must resign and give up myself unto the work, so I must resolve to be at full liberty and free from all other occasions, obligations and relations which may divide and distract my thoughts from it.  
Having thus settled the main business which doth concern my conscience, when I reflect afterward upon particulars, I find, that to concur effectually with the work of a civil Confederation, I must propose unto myself this distinct scope, namely, to labour to dispose the spirits of the Clergy of both sides, but chief of the Lutherans, to have good and moderate thoughts of their neighbours and friends the Reformed Churches. For indeed, though both sides be in some things faulty, yet the chief fault lieth in the spirits of some Lutheran Divines, who either through ignorant zeal or forwardly ends disturb the peace of Protestants. And the way which they take to do it is none other but a pretext of maintaining truth against Calvinists (under which name all Reformed Churches are meant) who are said to be guilty of most damnable heresies. Therefore to moderate this untoward affection this pretext must needs be taken away: And to do it, the chief Lutheran Divines must be made really sensible that the Reformed Churches are not guilty of heresy, but are in very deed true Evangelicall Christians and sound Professors of the Gospel; which thing although it be no difficult matter in itself to be made good, yet it will prove a task of no easy performance to make Lutherans so fare obliged to take notice of this truth, that they shall not be able any more to decline the acknowledgement thereof. Now to gain this purpose, some treaty must needs be intended with the Lutheran Clergy, and it must be a peaceable treaty void of all occasion of jealousy and offence; but how this treaty may be drawn on, by what means and manner of proceed it must be prosecuted, How the preparations thereof may be negotiated, How the difficulties which are or will be incident to these proceed may be overcome, are things now to be thought upon, before the work itself be further undertaken.    

Concerning the way how to draw on insensibly these treaties.  
I Have hitherto professed myself like a public Solicitor of peaceable counsels betwixt both parties, to see what good inclinations either were or might be wrought upon the spirits of Clergy men in this age, towards their mutual edification in duties belonging to the Communion of Saints. How much my solicitation hath stirred them up to these thoughts, and how fare they are prepared to admit or not to admit of peaceable propositions, it is not fit for me to declare; I hope hereafter the effect itself shall speak. But seeing I am resolved still to continue and to proceed to win by little and little and draw on the Lutheran Clergy towards friendly and peaceable affections, I conceive that it cannot be otherwise brought to pass then by such proceed as hitherto I have used. Whereof the first step hath been always, a free, unpartial, and unblameable conversation with the chief Divines to make acquaintance with them. When acquaintance is made, the next step is, to come by degrees insensibly to insinuate matters of mutual edification, in making them sensible of such duties of Christianity which are most necessary at this time to be set upon by men of conscience and charity: By this means the inclinations and dispositions of their minds will either, if they be good, break forth and discover themselves, or if they be raw and untoward, will be in some part prepared towards further thoughts of this nature. This being done, a man may draw somewhat near the subject of peace and mutual reconcilement, in making them think of the great inconveniences of schisms and divisions amongst Protestants, and of the great good which might redound to all Christians, if the true causes and original motives of such differences might really be taken out of the way, as well by settling men's judgements in the truth of Christian Religion which are wholly undoubted, as by bringing their will to affect the main duties, wherein the public and Ecclesiastical profession thereof consisteth: Of which duties the first ground doth seem to be this, That all men, and chief Divines, are bound in conscience to intent truly and profess openly a desire and willingness to be at peace with peaceable neighbours; and, That they ought to account peaceable neighbours such men as not only study to be void of offence towards others, but also desire to entertain love and friendship with them. These principles being proposed and wrought upon the minds of some of their Leaders, it might be tried whether or no they could be brought to declare and promise that they will concur in thoughts and treaties, by which the grounds of former, and the cases of future scandals and contentions might be taken away from amongst Protestants. If then they should not be averse from such a motion, they might be brought by degrees forward; First, To entertain private thoughts by themselves concerning the possibility of advancing such treaties: Secondly, To communicate such thoughts to others, which shall be found desirous to confer without prejudice about this matter with them: Thirdly, To hear the proposals of others, and declare how fare they agree or disagree with the same, that means may be thought upon, by which difficulties and incident causes of disagreement at the treaty may either be prevented or taken out of the way. If any three or four leading-men of the Lutheran side can be brought thus fare, (whereunto it is likely that all reasonable and conscionable Divines will easily be brought) there is much won in the cause. For the schism is upheld by none but by a few, who indeed decline all occasions of orderly treaties, but yet dare not openly profess any unwillingness towards the same. When therefore a willingness is thus stirred up in some, and the averseness of others is prevented so that it cannot openly break forth, if then it be found expedient to prosecute the work in a more public way, the consent of Princes will be requisite, to have a preparatory meeting in some place, only of some chief and well disposed persons on both sides; wherein the general grounds of an agreement might be laid, and a resolution taken how to proceed by degrees afterwards to a more full conclusion, and how to ratify the agreement in all particulars of moment, with consent and counsel of such as may pretend some interest in the business. But because we are not yet come so fare as to draw the chief Divines of these quarters to affect a treaty, and to consent to a meeting of this nature, therefore it is now to no purpose to speak of that which might be done at it, but I will come to mine own private task, to show by what means other preparatives of such a treaty may be negotiated openly and more irresistibly, and how the pretext by which Lutheran Divines use to keep up strife and alienate the affections of men, otherwise harmless and simple, might be taken out of our way.   

Concerning the more effectual means and manner of proceed towards the preparatives of a more public treaty.  
I Will suppose here either that the foresaid insensible way of working upon the Lutheran spirits will take none effect at all, except it be immediately backed with chief authority, or else although it may take some effect, yet that it is not a sufficient preparation for this present exigency of affairs, because it is too slow, longsome, and imperceptible: Therefore the question may be thus made, What? cannot the work be prosecuted otherwise? Cannot a friendly treaty be drawn on without all these preparatives? Is it not possible that either the differences may be fully composed, or else that unreasonable pretext of strife, whereby the Lutherans accuse the reformed Churches of heresy, be fully taken away? To answer this question, I say Yea: The work can be more effectually prosecuted both ways, that is to say, that not only the preparatives of a friendly treaty to compose the differences with more effectual endeavours then these are can be brought to pass; but also that the railing accusation and stumbling block of heresy, imputed unto the Reformed Churches, may invincibly be taken out of the way. And to make both these assertions to appear, I will briefly lay down the ways whereby they may be brought to pass.  
Concerning the more effectual preparatives of a peaceable treaty, the way to bring the same irresistibly to pass, must needs have two degrees, whereof the first must be grounded upon some former treaties in Germany and Sweden. And the second may come from a new rise, which now may be taken from the circumstances of this season. The proceed which are to be grounded upon former negotiations, do presuppose and prerequire some small acquaintance with some of the chief Lutheran Divines: because the first ground and rise of all Theological and spiritual proceed which will be effectual must be love, because nothing but charity doth edify. And to beget love, there must be an impartial and familiar way of conversation undertaken to gain private acquaintance, by which the occasion of humane jealousies may be prevented, which are incident amongst all men that without former acquaintance treat of important affairs one with another. Let us then suppose that this acquaintance is made, and such a familiarity begotten as is requisite to make a beginning of the work which I should go about. Here then the proceeding to bring on the treaty must be thus, First, a draught of my scope must be imparted to him with whom I am to deal, to desire him to think upon it, and let me know his opinion concerning it, whether or no there be any thing amiss in it, and if it may fitly be imparted to others that are capable of such thoughts. This being done, if the scope be not disallowed, it must also be imparted unto some of the Magistrates of the place, that Statesmen also may be made acquainted with it; and if circumstances require (either to further mainly the business, or to prevent incident lets) a petition unto the Council of State may go along with it, or soon after follow it, requiring two things: First, That the consideration thereof in general terms may be recommended unto the Clergy: Secondly, That one or two may be nominated to whom the particular agitation of the business may be referred. When such a Reference is made, than the private treaties are begun, which must be prosecuted in writing by degrees and slowly; and that for many reasons, amongst which I will only name two: First, That time may be gained to work good impressions in the hearts of honest men that have been misinformed against us: Secondly, That address may be made at all occasions towards one or two of the chief Senators, to give them notice of all the passages of the treaty, and know some part of their mind concerning it. If then this treaty with one or two Divines cometh to such ripeness, that they will desire to acquaint their colleagues in a collegiall way, either to gain their public consent, or to shift handsomely the consequence of the business from themselves to the multitude, than the rest of the Clergy must be informed of the true circumstances of all matters, either severally every one in particular, or else collegially at their meetings. To which effect some particular writings (whereof the copies must always be given to some of the Senators) must be ordained. Now the matters whereof a treaty in this kind is to be prosecuted must be such which are already consented unto, and advised upon by others, whereof authentical documents must be produced: and the end for which these matters are to be treated upon must be none other than to gain their assent and further advice thereunto. If then no resolution fall at the collegiall meeting, but occasion is taken to delay and shift off the business for some pretence or other, they must not be urged with importunity, but left unto their own leisure. And in the mean time, either a course may be taken to deal afresh in the same way with others, or else if none be more to be dealt withal, than the Acts may be communicated unto every one that is desirous to see the same; and chief insinuated to men of note, as well such as are zealots for the Lutheran cause, as to such as are conscionably and honestly affected towards peace and unity: and towards these some further means either in private or in public may be used, that they may give occasion unto their Clergy to break off silence, and declare their resolutions towards peaceable endeavours. And if either of these means take or take not, at last the Acts may be sent to some chief Universities of both sides, and submitted unto their judgements. After all which, both the Acts and the judgements thereof may be published in print, with a Preface to remonstrate unto the rulers of Christian States, what the true causes and remedies of schisms are, and how by amiable and conscionable treaties amongst sober and godly Divines all inconvenients of strifes and endless disputes might be taken out of the way, with an exhortation and entreaty towards them, to choose out and authorise fit men to go with consent and liking of their brethren about such a work, for the general good of Christendom and particular of Protestant Churches. If then any Prince or State be stirred up to take this resolution, and will give occasion to others to enter with some of his Clergy upon these thoughts, the matter may be further prepared by certain degrees of public meetings whereof it is not yet time to speak. And this is the first way taken from the ground of former treaties.  
The second way of proceeding in this business may take the rise from the circumstances of this present time, and then it will have a relation unto the public dangers of Protestant Churches and States, and to the necessity of a brotherly league and confederation betwixt the same against their common enemies. Here then, all such as have real intention to frame such a League to support the Protestant cause, and to restore the house Palatine in Germany, I suppose will easily be persuaded to further the spiritual part of this League, that is to say, to care for the soul of their conjunction as well as for the bodily part thereof. Here then there should be a purpose of negotiating for a league with the Germane Princes and Lutheran States, and the Ambassador that is to labour in it should have one with him authorized and instructed by eminent authority to treat with the Lutheran Clergy about the work of Ecclesiastical Reconcilement, who might have some instructions to some such effects as these may be; First, to do nothing without foreknowledge and express consent of the Ambassador sent to make the league: Secondly, to treat with none obligatorily, but with such Divines as shall expressly be named to that effect by that Prince or State with whom the Ambassador should be in treaty for the other conjunction: Thirdly, to treat of matters only preparatorily by way of consultation, with a reference to some other future treaties which in due time might be taken in hand: Fourthly, to treat only of means and ways belonging to the scope of religious agreement in matters of difference, which have bred disputes and public scandals; to which effect he should be authorized to testify a willingness in the Church from whence he cometh, to advance unity amongst all Christians, and chief to try by what means in due time a more strict and near Ecclesiastical agreement might be brought to pass amongst Protestants: Fifthly, to avoid and decline all particular occasions of dispute and debatement about matters controversal: Sixthly, to make such proposal of particular means and ways of agreement as will be then found expedient to be mentioned by those from whom he cometh, and will probably be entertained by those to whom he is sent. Such like instructions being given to one that is acquainted with the persons, humours, and controversies of Lutheran Divines, and by some experience can foresee, prevent, and answer their scruples, jealousies, doubts, shifts, and difficulties, no doubt a public treaty might very easily be brought to pass to great good purpose about the work of Reconciliation. For if the minds of one or two Divines about every Prince should in this manner be drawn and prepared really to affect, or at least not to disaffect, the purpose of a further treaty at some friendly meeting, the way of coming together might without great difficulty be so contrived that by little and little all matters might be composed and settled in unity without all occasion of strife and dispute. And the chief motive why a Theological treaty in this kind aught to be intended and urged as a thing most necessary amongst Protestants, may be alleged by the Ambassador of the Civil League to be this, That seeing in a faithful confederation and brotherly league for mutual defence betwixt two parties for each others lives, liberties, and rights, there ought not to be any known cause of doubt concerning the sincerity of mutual love and upright intentions betwixt the confederates left untaken away, lest the real effect thereof be disappointed: and seeing it is notoriously known that one of the greatest causes by which mutual love and sincere intentions can be broken off, hath been existent and is not yet truly taken away from the spirits of Lutheran Divines, who have esteemed hitherto all Reformed Protestants no better than damnable heretics, therefore to take away this cause of disjunction and of breach in true love, it will be necessary to permit chief Divines of both sides to treat in a friendly manner, that they may receive satisfaction one from another in matters of doubt, and that they may take away the causes of mistakes and future breaches, and confirm their love one towards another. And to this effect it might also be intimated, that, whiles such intentions of brotherly reconcilement are in agitation, it would be fit a course should be taken to forbid railing accusations and odious imputations from the pulpit on both sides, in hope that the grounds thereof will shortly be taken away to the full content of every one.  
Hitherto the preparatives of a public treaty have been spoken of, but in case no such amiable treaties can be produced, then remaineth the last attempt which may be intended, that the pretext of schism whereby many many damnable errors are laid to the charge of the Reformed Churches can be taken away, and the Lutheran Divines made to take notice that all Reformed Protestants are wronged by such imputations. To do this, as formerly, so now acquaintance must be made with the ringleaders of that side, which chief uphold the division; and when the matters of duty belonging to mutual edification are without prejudice proposed, a question must be made concerning the causes which hinder the work of Reconcilement, to know in particular what they are, what may be thought a sufficient and requisite means to take them out of the way. To which question a short and friendly answer from him with whom the treaty is begun must be procured in writing, wherein as well the Catalogue of those things which are laid to the charge of the Reformed Churches, as also the description of that which ought to be done to cause these imputations cease, should be set down. This answer may be procured either immediately by him that prosecuteth the work of Ecclesiastical Reconcilement, or else by the mediation or intervention of others who will be able and willing to procure it. For it may be gotten either in a public or in a private way, as well by some Lutheran as Reformed men of note; and perhaps it will not be amiss that the Ambassador for the League should move the Princes, who may be brought into the Confederation, to command their Divines to set down in short terms without all partiality and railing affection the true exceptions which they make against the public Confession of the Reformed Churches, that a course might be thought upon how to give them satisfaction in all matters that are colourably proposed to maintain their division. Now when these exceptions are specified by three or four of the chief Leaders of that party, the whole Theological difficulty of the business will appear; which being reduced to a few heads, a full resolution thereof might authentically be produced from all quarters where the Reformed Religion hath a form and being in the State, that all doubts from whence the imputations of grievous errors do arise may be satisfactorily cleared. And in the mean time while this is a doing, the Lutheran Divines might be put to a peculiar task; namely, to resolve certain Cases of Conscience, which may direct their thoughts towards better subjects than hitherto many of them have been used to think upon. By which means their understandings will happily get occasion to cool their spirits, somewhat too hot about needless disputes, when they shall be led fairly without prejudice to the consideration of some few infallible principles, from which the determination of truths fundamental, and matters necessary to be known and practised unto salvation, may be deducted without great difficulty, and consequently all schismatical differences composed. Then afterward, when the declarations of the Reformed Churches tending to clear themselves from damnable errors and heresy are brought unto perfection, they must be offered unto the same Lutheran Divines that did give up their exceptions against the said Churches, with a demand that if any thing necessary for salvation be yet doubtful, or not sufficiently explained in these declarations, that they would be pleased to make it known, that a further exposition of their mind may be procured in things still doubtful. If then any further doubts be alleged, and new exceptions made against any positions contained in the foresaid declarations, two things may be done; First, the positions may be further explained to give them satisfaction unto rational doubts for clearing of the truth: Secondly, the matter itself whereof the doubt is made may be considered, whether or no it be of that importance that men must needs agree about it; and in case they cannot agree, whether or no they ought for such a difference of opinion to break off all respect of Christian communion and brotherly affections one towards another. Here then the business of fundamental and not fundamental truths will come in agitation, which will be the only means to resolve finally all matters of strife. And therefore whiles some are a work to clear the Reformed Churches from such imputation whereof they are injuriously charged, some others must take the task of thinking upon truths and duties which are unto salvation fundamental or not fundamental. And thus the Lutheran pretext of schism, whereby damnable heresy is laid to the charge of Reformed Protestants, may be fully and invincibly taken out of the way, if means be not wanting to uphold an Agent to stir in these matters, and if no other difficulties seeming to be insuperable be left in the way, of which now we are to speak in the last place of all.   

Concerning the difficulties incident unto this work, how they may be overcome.  
THe difficulties which may befall to these proceed are so many, and sometimes so great, that it is neither well possible to relate them all in particular, nor good wisdom to set them forth in all their worst circumstances: Therefore I will contract them to a few heads, and show the fundamental ways by which they may be overcome. The heads of all difficulties may be reduced to three kinds: for some have relation to the person that is to go about the work, some relate those with whom he is to deal, and some regard the matter and manner of the work itself which is to be prosecuted. The difficulties which fall out in regard of him that is to go about the work are these, First, seeing the work seemeth to be a new business as taken in hand by a way not formerly traced; therefore he that undertaketh it must expect to be differently spoken and thought of amongst men: Then also seeing the work in itself is both exceeding great and difficult, it followeth, that if a man purposed to do good in it, he must needs dedicate himself wholly to it, and leave the care of all other things for it, which is no small task: Thirdly, he ought to see a possibility of the effect, or else he must despair and never undertake it. Now to see a possibility of this effect, he must have a sight of some sufficiency of means to reach it: and that sufficiency must either be in himself or in others. Now what if he dare not find in himself any such sufficiency? for who is so presumptuous as to say more than the Apostle durst of himself, And who is sufficient for these things? But if no man dare think of himself that he is sufficiently fitted to go about a work of so great consequence, what willingness can he have to undertake it? If no willingness to undertake it, what inward calling can he have to go about it? If no calling to go about it, how is it warrantable for him to follow it, and to leave all other callings for it? This I confess is a hard knot, but yet it is made much harder when other circumstances come to it, as thus, What if he find as little sufficiency in others towards this effect as in himself? what if he find least willingness in most of them? Nay, what if he find in those that are esteemed most sufficient very little apparent and flow concurrence to help in it? This is yet harder, but if above all this according to all humane appearance he cannot but rationally conjecture that he must lose his labour and be esteemed a fool for his pains; what if he findeth after some trial of the work when he profiteth little, that he is like to be deserted of such as were ready formerly to help him? what if he must needs (as being indifferent and free from siding with any party) make himself to all parties an object of their jealousies, and of strange surmises to most men, and consequently become liable to obloquys, censures, injuries, hatred, and malice, etc. without having any friend to stand up for him? and above all this, what if he is like to have no outward means to subsist by any more or favourable Patroness to bear him out in his innocent and harmless endeavours? what, I say, if all these things should concur together, as now in this case they seem in some sort to grow unto this height, and in all humane appearance will fall hereafter more heavily upon these proceed? Chief, if the Agent thereof continueth thus to walk as it were in a cloud, and to follow his own indifferent and independent ways, to prosecute these intentions further to a full period; I say again, what if all these difficulties come at once upon him, what must he do? should he not give over? what warrant hath he to proceed or hope to conquer these difficulties? Here I confess that when I consider my present estate, I have scarce nothing to support my spirit but a clear testimony of my conscience, which beareth witness unto me that I am come to this work neither through presumption of any sufficiency in myself, as if I could effect such a work, nor for any singularity and new-fangled fancies, nor for any worldly ends, private respects or hopes towards men, but merely by a simple honest meaning to make once a trial what good might be done by this way of unpartial solicitation for counsels of Peace, in this business which is every way so lawful in itself, so laudable before God, and so requisite in these times for the advancement of the Gospel. Neither did I want a sufficient, express, lawful and particular calling to undertake that which at first I did undertake; neither do I yet want a calling and warrant to go about that which now I aim at, but I find rather that my calling, being at first lawful, hath since continually increased upon me till now it is come to this height, that although I find myself environed with many straits, and by reason of the generality of my way like to be deserted of every body, yet I cannot possibly without wounding extremely my conscience, in breaking a most solemn vow made with due preparation religiously unto Almighty God, go back from this intention. Thus than it is with me, I am inwardly without fear, and though outwardly I see no help nor likelihood of great assistance from men, but rather on all sides difficulties & want of all comfort, yet I cannot be without hope of a good issue, so that I may really say in this case (without comparison nevertheless to him that said it once before me) O Lord, thou hast deceived me, & I am deceived: 
Jerem. 20. 7, 8, 9  thou art stronger than I, and thou hast prevailed: I am in derision daily, every one mocketh me. For since I spoke, I cried out of wrong, and proclaimed desolation. Therefore the word of the Lord was made a reproach unto me, and I am in derision daily. Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. For I heard the railing of many, and fear on every side. For thus indeed it is with me; I can perceive nothing in the spirits of most men, but rail, discontents, clamours and fears. To remedy these evils in a spiritual way within the compass of mine own calling amongst Ecclesiastical persons, I am insensibly drawn on so fare, and so deeply engaged in this work, that I cannot now go backward any more. But whatsoever may become of me or befall unto me, I am once for all resolved to undergo it. Therefore I find an easy remedy to all these difficulties, which is this, That seeing I am called lawfully to this negotiation, and that I trust not to myself, but unto God who is able to do with me above all that I can think or hope; therefore I am resolved to live no more in this work unto myself, but unto him that hath set me upon it, and whom I only respect in it. And if I can but keep and follow this resolution, I know that for trusting to him and labouring to do good to all, as yet never man was, so I shall never be ashamed. The difficulties incident in regard of those with whom the work must be prosecuted arise from their multitude, and from their different and strange dispositions: First then, it is a difficult thing to deal both with Churches and Statesmen in one and the same work, and yet more difficult to deal with many of both sorts in so many Churches and States as this business may concern. I answer, True, it is difficult to do this, yet not impossible; for by diligence, by constancy, by good address and unpartial dealing with choice and leading men of every sort and in every Church, this difficulty may be overcome: For it is not convenient that all should be promiscuously dealt withal and in particular, but two or three in every Church being picked out will be sufficient at first, till matters grow ripe, and then to compendiate the work, occasions of public meetings may be taken hold of, to acquaint the multitude with generalities fit for their knowledge; from which afterward references must be obtained to some few again, that in weighty matters necessary particulars may be distinctly scanned, which in a great multitude cannot be done at all, or not without great confusion. The second difficulty is, That many men will have many minds, many particular opinions many different aims and prejudices, so that it will hardly be possible to fit any one course or purpose, any one counsel that will please them all; and therefore it will be either labour lost, or else an occasion of more strife and division, to put them all upon one subject of meditation. To this I answer, That it is true; if they should all at once be put upon the business without due preparation, these effects would needs follow, but now they are dealt withal severally and in some good order. Also fit preparations are to be used towards every one, for if nothing be offensively objected, indiscreetly prescribed & urged upon any of them, but only occasion given to every one by way of fit insinuations of undeniable principles to do his duty, and in discharging his conscience to give some good counsel towards the scope of peace answerably and proportionally unto the foreconceived principles, than there can no such inconvenience arise; but rather from many different opinions, when all are tending to one scope, and rising from the same general grounds, the common course unto which all do agree, or the safest way which will displease none may be gathered and afterward proposed to be ratified by common consent. The third difficulty is, that seeing not only the Lutheran and Reformed Churches differ one from another, but also in each of those again are found many subdivisions and factions, which are almost at as great odds one with another about their private differences as all of them are about the general matters, it is a great doubt if it be possible either to bring men that cannot agree amongst themselves to agree with others, or to bring them before they are agreed amongst themselves to resolve upon a common course to deal with others for any agreement. For this difficulty there is no other remedy but that every side must be dealt withal apart and without partiality, and such propositions must be made, which retrench no further upon their private debates, then to insinuate and to involve some infallible grounds, whereby the true causes as well of those particular differences as of all other controversies may be taken out of the way. For the same property and nature of strife being in the particular which is in the general division of men's minds, it is manifest that whatsoever is fit to remedy the one, will do good also unto the other. The fourth objection is, But still every party will look to his own private interest and sWay all advices to his own ends, for every one will be loath to lose any grounds by these treaties: from whence it will come to pass that while the treaty standeth in generalities, all will be liable to jealousies, diffidencies and suspicions; and when particulars come to be scanned, the controversies will be renewed as hot as ever, and more inconvenients arise perhaps then before. To remedy this evil a positive way of proceeding, (that is, such a way by which every one shall declare positively his own meaning and not meddle with the meanings of others) must be agreed upon and so fitted to the work, that by it the negotiatours may be able to prevent all particular disputes, and clear intricate and doubtful matters, by the means of general and undoubted axioms of truth, which may be laid and admitted before ever the several treaties come to be scanned. Then also a particular rule and limitation of the treaty, as well in respect of the extent thereof, as in respect of the outward manner of going about it, could be set down, so that none should be able to except against it. By which means the causes of jealousies in the general, and the danger of hot strife in the particular treaties might be taken out of the way. Lastly, if all parties be brought to think upon fundamental truths and duties, that is to say, to show not so much what is in this or that point truth and error, as to show from the general undoubted ground what is a truth necessary to be known by every body unto salvation, and what is a damnable error, than there will be none occasion either of jealousies in the general treaties, or of strife in the particular positions, because it will be granted beforehand that no truth or error should give occasion of division and earnestness in debate, but such as are within the compass of matters necessary to be known unto salvation.  
Other difficulties might be alleged in this kind, but it is not expedient to insist too much upon such matters: therefore I will come to the last sort of lets which do arise from the work itself in respect of the matter and manner of proceeding in it. If we look unto the matter it is very weighty and of marvellous great consequence, for it doth concern the estate of religion, the truth of God, and the souls of men, for the directions of their understandings and settling of their wills in matters of conscience, whereof every man is bound to have a special care: therefore it is natural to all men not to endure any sudden reformation or change therein, because tacitly he is thereby reproved and convicted as if hitherto he had not been in the right way of salvation, which is a great trouble unto the spirits of men that are zealous for means of eternal life, and a matter that cannot be digested by any but such as have no true sense of religion. From hence then it followeth, that it will be a matter of extreme difficulty to meddle in this business, because it toucheth the very apple of a man's spiritual eye, wherein the least disturbance of the world is not only perceptible but also intolerable; because it doth endanger him to lose his whole sight, that is to say, to lose all sense & certainty of religion, and all care of conscience if he be once unsettled and troubled in the profession of that which he hath hitherto maintained. To remedy this inconvenience and all the dangerous consequences following thereupon, prevention must be used towards the understandings and wills of men that are weak, and make them sensible of the true scope which is intended, and of the means to be used in this work. The scope then to be really intended and whereof others are to be made sensible must not be to condemn, to stagger, or to overthrow any; but rather directly to strengthen, to confirm, and to build up all the truths known and once received, that by the increase of light in theoretical and practical truths which are of chief moment the false zeal and giddiness of men's minds about private opinions about doubtful and disputable matters (which commonly are of no great consequence unto salvation, but rather proceed from curiosity and selfconceited imaginations) may fall of themselves unto the ground; which will fall out when once invincibly truths will sway the consciences and wills of men to look more after matters of present edification in the knowledge and duties of godliness and mutual love, then after high and sublime mysteries, whereby men are not only involved into a labyrinth of doubts and scruples which breed improfitable Questions, but also withdrawn in their understandings from the only true, comfortable, and laudable object of meditation.  
Thus than if the real purpose of the work be to lead the minds of men unto such objects of knowledge, whereby infallibly comforts may arise unto their souls, and if means fit to effect this be made use of, it is evident that all the difficulties and fears of other things will be swallowed up and drowned in the life of godly affections, which will enlighten and settle the soul in the way of peace and righteousness towards God and man. By which means without all occasions of dispute, without all danger of apparent change, and without all occasions of outward condemnations and fear of inward troubles perplexities to the conscience, men will be enabled and addicted to judge themselves, and so by little & little to rectify their own ways from all circumstances of scandal, and from evil inclinations, which through disorderly affections and untoward actions have bred all these divisions. Now the means by which this purpose may be brought to pass, as well towards the understandings as towards the wills of conscionable men, whether they be learned or unlearned Statesmen or Divines of this or that side, are no ways difficult, but easy to be set a work, if the matter itself, and the spiritual way of proceeding therein, necessary to work upon the spirits of men, be not either stopped for want of correspondency and a few constant Agents, or outwardly discountenanced by Authority in respect of worldly jealousies, or deserted for want of necessary support and maintenance towards the work, and towards an Agent or two to subsist in going about it. For it can easily be demonstrated how all manner of difficulties arising from the matter and subject of the work, whether they concern the understanding or the wills and affections of men, may be either prevented or taken away in due time by spiritual means and proceed answerable to the main grounds of Christianity and conscience, of which now we cannot speak at large. The last and greatest difficulty will be found in the manner of treating and ratifying that which may be concluded and agreed upon. Here then two things are wholly necessary: First, The way of giving satisfaction to men's consciences must be found out and made use of: Secondly, The respect which is due unto public authority must not be neglected. These things are wholly necessary, but how to apply them fitly to the circumstances of the work, is a matter of no small difficulty; because in the first, the method of School-Divinity on the one side, and the spirit of private interpretation on the other side, hath spoiled the ways of true knowledge. And in the second, public authority may be in certain matters and cases regarded otherwise then it ought to be, so that the work every way will be marred if the true midst of all these extremes be not observed. For both high and low, learned and unlearned may be all at once offended, if the demonstrative rules both of truth and righteousness be not so exactly applied unto the proceed of the work, that every one may find therein his own due, and receive satisfaction. Now to do this, before ever the treaty be set upon, the spirits of men must be tried afar off and discovered in these things: First, What principles and ways of knowledge they have taken up: Secondly, How fare they are prepossessed, settled and exercised therein: Thirdly, How flexible their nature and large their capacity is to apprehend things more universal: Fourthly, How fare they regard or regard not the authority of Superiors in matters of Religion. When these things are discovered, the manner of dealing with them according to their own principles, the measure of their capacity, and the respect which they carry unto public authority must be thought upon and made use of, to fit their minds and affections unto the scope of these treaties, that first their minds by insensible degrees of unfallible truths, no ways repugnant to their received principles (though somewhat perhaps different from the same) may be perfected, and advanced to a way of knowledge more universal and consequently more peaceable than that is wherein they have been formerly exercised, and secondly, that their affections from the grounds of necessary respects due to such as are in place of lawful authority may conscionably be raised up to yield willingly obedience unto such constitutions as may fall out to be requisite about the work. When these preparatives are wrought upon their understandings and wills, it will easily appear what manner of treaties must be undertaken to satisfy the minds of men in respect of doubts concerning faith, and how for matters of practice the respect of public authority, and in what things it may easily be made use of towards them. For it is manifest by the experience of all ages, that many things (though never so lawful and rational) cannot be carried by mere authority, chief among men that think themselves not unable to judge, and obliged to know the grounds of such things as do retrench upon Religion, and seem to bind their conscience. Therefore a great deal of circumspection and tenderness must be used both ways, I mean as well to prevent the troubling of men's consciences that are conscionable, as to expose authority to be censured in men's secret thoughts. For if either the consciences of men be troubled, for want of sufficient light, in that which they are bound by reason of authority to give way unto; or else if the respect which is due unto authority, in such things which it ought to advance and prosecute, decay in the hearts of men; because weak consciences receive no satisfaction in matters whereat they stagger as proceeding from mere authority, than the foundation both of State and Religion are shaken. For the foundation of Religion in the souls of men is nothing else but the respect which men have unto their consciences under Christ's ordinances: and the foundation of State in the hearts of men is nothing else but the respect which inferiors bear unto their superiors unto a lawful government. And to avoid the shaking of either of these respects, in managing of weighty businesses all diligence and prudence must be used in every particular degree and action of their proceed, that every one may have sufficient light and satisfaction concerning the nature and properties of the same. So then, to proceed in matters of truth to reconcile the understandings of men, it is apparent that neither School-Divinity nor the private spirit of any particular man will satisfy all men, and give sufficient light to know the way of truth, because as scholastical methods are only fit for scholars of that kind, and not for men of other reading and capacity, so also the spirit of one interpreter of Scriptures can be no rule to another, who hath as much right to rely upon his own conception as the former doth upon his: therefore a more universal way then either of these to declare truths and clear doubts must be made use of, against which no man shall be able to make any exception. And to this effect, (I mean lest any exception be made against it) before the way be made use of and applied unto the work, it must be proposed, examined, allowed, and received by all those that are to treat or to be treated withal in this subject, that no body may have occasion, for want of light fitted to his capacity, to stagger at the proceed, or fear and doubt at the truth of such determinations as may be settled to reconcile men's judgements in points of religion. Now of this way whereby intellectual doubts may be cleared I am not at this time to speak at large, because my purpose is only now to intimate in general terms that no difficulties can be incident unto the work, which may not be overcome by a convenient remedy, if it please God to suffer us to proceed. Seeing then a complete way of advancing spiritual knowledge can be intended without danger arising from School-divinity, and private spiritual interpretations, care must also be taken on the other side not to neglect the respect which is due unto authority in all these proceed, and yet not to make any such use of it as may endanger it to be censured by any. It is not my purpose to speak of the power of superiors in this work, and of the things belonging unto their charge; I will not presume to meddle with such high matters, but I mind only those respects which ought to be carried to all Superiors wheresoever this work may be agitated, and which must be conserved in the minds of all them with whom it is to be agitated, to the end that public authority, which is the chief instrument of all universal affairs, and the image of God's power eminently apparent in this world, may not be without use in such things for which it hath been communicated unto mankind. I conceive then that all authority and superiority is appointed by God, and that by it all affairs should be directed unto the public good of a Commonalty: Superiors than are directours of all affairs that concern a society or a public State: They are like eyes which address not only the whole body of a man unto the way wherein he doth walk, but also his members every one each to his several object for the well-being of the whole: from hence then it must be inferred, that as the eye ought to see all things and discern the same, so nothing may be concealed from the knowledge of Superiors in this business, that when they are informed thereof, either permission or commission may be had from them to proceed in it as occasion shall require. Now as a man hath two eyes in his outward body, a right one and a left one; so he hath two directing faculties in his soul, to rule his life outwardly towards men, and inwardly towards God, which are Reason and Conscience: Conscience is the right eye of a man's soul, and Reason is the left. To these two are answerable two sorts of directours in public affairs which concern the society of men: For seeing men are joined both by spiritual and worldly bonds of society for the well-being both of their souls and bodies, God hath appointed eyes and directours over them in both these Commonwealths to serve the public good thereof: The civil Magistrate doth serve the Commonwealth by the eye of Reason, and the directours of Ecclesiastical affairs by the eye of Conscience. Therefore in all outward, public and visible circumstances of this work, the same respect must be had and deferred by those that agitate in it unto the Rulers of the civil State, which wise men in their outward bodily actions use to yield unto their own natural senses and reason: And in like manner as a religious man doth reflect upon his conscience in all the circumstances of his spiritual performances, even so in this business the Leaders of Ecclesiastical affairs must be regarded in all spiritual means whereby it is to be advanced. These than are Rules by which the respects due unto Superiors in this work may be observed; each Superior must have his due in a joint and several respect. For as reason and conscience, as the right and left eye of a man, concur together in the apprehension and consideration of matters, because all that which is reasonable is answerable to conscience, and again all that which is conscionable cannot be but reasonable; even so the civil and Ecclesiastical Directours must both at once concur and be regarded in the work, yet every one must be taken notice of according to his own sphere, in his own way, according to his own principles, objects and ends for which this matter should be intended. Thus than this difficulty also may be overcome, and by it also the impediments of the work: for if the Directours of the business be once truly gained, it is likely that their wisdom and authority will carry all clear before them. And the means to gain them is chief a care to bear them all due respect: For it is hopefully to be supposed that God will move them to take so laudable a work to heart, if things be duly prepared to their hands, and none of them that is able to give assistance in it be neglected.   
FINIS.