AN EPISTOLARY DISCOURSE Wherein amongst other particulars these following Questions are briefly resolved I. Whether or no the State should tolerate the Independent Government II. If they should tolerate it How farre and with what Limitations III. If they should not tolerate it what course should be taken to bring them to a conformity with the Presbyterials Written by Mr. JOHN DURY To Mr. THO. GOODWIN Mr. PHILIP NYE Mr. SAMUEL HARTLIB Published by a Friend for more common use Iulâ— 27. 1644. Imprimatur JA CRANFORD LONDON Printed for Charles Greene and are to be sold at his shop in lvie Lane 1644. The copies of Letters to Mr. THO. GOODWIN and Mr. PHILIP NYE Worthy Sirs ALthough I am not yet setled here nor can promise unto my selfe any leasure and freedome of spirit from other necessary thoughts which my present condition doth obliege me unto and although I might imagine that there is little use as yet to be made amongst you of any thing that I can propose tending to moderation in matters Ecclesiasticall by reason of the distracted condition of the Civill State Neverthelesse beause I did promise you that I would put something to paper concerning the scope of my Negotiation and the Arguments which I have used to perswade mens spirits unto mutuall forbearance and because I know that if one will observe the winde very narrowly he shall hardly ever sow his seed Eccles 11.4 or if he regard the clouds reap his corne therefore I will not delay any longer the performance of that which I undertooke Which that I may doe in some order I will branch out this Discourse into these particulars First I will relate unto you the true state of my negotiation with the Lutherans to bring them to moderation towards us Secondly I will set down the heads of Reasons which induced me to this endeavour and which I used to perswade others to that duty which I have pressed upon them Thirdly I will let you know my opinion concerning you case for which you desire to know these matters that you may understand how far I take it to be agreeing or disagreeing with that which hitherto I have agitated and what I would advise you to doe in it for the advancement of Christs kingdome and the publique edification of your Brethren The true state of my Negotiation is this That I have endeavored to bring the Lutherans to some orderly treatie with us and joynt resolution amongst themselves concerning the wayes of Peace and Unity in the publique and private profession of Christianitie that the scandalous and unconscionable effects of our divisions being taken out of the way some joynt course might be seâ—led to set forward the Reformation of Protestant Churches unto that period whereunto it may by Gods assistance be brought To this effect having first dealt with our own side and gotten their consent unto this Aime I have offered my selfe also unto the rest as a Sollicitor of the Councels of Peace and a Servant of the Communion of Saints in this matter In this posture I have taken the freedome to provoke all unto the duties of love and of good workes either by proposing or asking councell of them or making motions tending to the composure of differences For having made my spirit voyd of partiality and laid aside all private aimes I took up universall rules which I thought appâ—â—â—â—e unto all mens understandings in Theoreticis and to their conâ—â—â—â—â—â—es in Practicis that by this meanes we might be brought to fâ—llow the Apostles councell unto the Philippians chap. 3.15.16 which is that so far as we are come we should mind the same things and walke by the same rule as it becommeth those that iâ—deed are brethren in Jesus Christ For I did not aime so mâ—ch at a â—are Toleration betwixt us and Lutherans as at a pub iâ—ue profâ—ssion of Brotherhood whereupon I conceived a Toleration would follow of it selfe in matters of lesser difference which câ—uld be no just occasion of a breach and as for things of greater importance wherein some did seeme to find sufficient cause of breaking of Brotherhood from us I supposed these might be removed two wayes first by a fundamentall confession of faith and of duties requisite unto salvation which might be common to all and openly professed as the summe and substance of our Religion and badge of our fraternall union Secondly by a common and infallible rule of interpreting the Text of holy Scripture by which all Doubts incident in other matters not fundamentall may be cleered and decided and as the fundamentall Confession should serve for all in common so this Rule of interpretation should be a meanes to joyne the more learned sort in one sense and meaning lest their differences about matters of lesser moment might rent the body in pieces notwithstanding the former tye of Union in fundamentall truths For seeing we see daily that amongst men of good repute otherwise for godlines in their life and conversation and for zeale in their profession of Religion great disputes fall out for small matters as for the different acception of a word in a place of Scripture or for the meaning of a sentence which may be diversly interpreted according to the different relations which it hath unto the matters precedent and consequent and these disputes oft-times come to such a height betwixt them that they not onley lose all charitable affections and amicablenesse of conversation one towards another but also involve others their hearers into the same breaches of Christian love from whence Schismes and Seperations at last arise and increase in the Churches although there be no just cause thereof in respect of the substantiall and materiall points of Faith and Practice seeing I say we daily see that this doth fall out and that this alone is able to breed many divisions amongst the Learned notwithstanding all other tyes of brotherly union and friendship betwixt them therefore I thought it would be expedient if not necessary to find some remedy for this inconvenient which at last I suppose is found and if God would be pleased to enable me to propose it I hope it would prove effectuall towards Men that are not self-conceited but tractable either by the grounds of Reason or of Conscience led in aspirituall way which is above but not contrary unto Reason for spirituall Truths are rationally delivered in the Scripture although men that are naturally rationall are not able to câ—mprehend the sense thereof In a word I conceive the remedie to be this That when we have agreed upon the substance of Faith and Practice we may have also some undoubted Rules whereby to reduce all matters which are extra-substantiall unto their owne Principles that the doubts which arise concerning the same may be decided according to the Analogie of that Faith which is out of all doubt and according to the cleere sense of the Word regularly analysed So that the Rules first of determining Fundamentalls in Faith and
let it be supposed that all matters of Fact are true in this Narrative and as full as they should be Secondly let it be granted that all these good dispositions of spirit whereby they commend themselves are fully in these Men and will be in their Successours which no man can promise yet I think under correction that except they can make it clearly appeare to the State that their Church Way of Non-Communion for I know not what else to call it is the only true Way of God and that the Presbyteriall Way is not agreeable to the Word of God in that wherein it differeth from them I say except they be able to make these two things clearly appeare I thinke it would be no wisdome in the State to give them the Toleration which they do desire and that for these Reasons First because the Wisdome and Pietie of the State doth intend to erect the true Ordinances of God Except then they can shew that the true Ordinance of God is not in the Presbyteriall Way but in their Way of Non-Communion they have no plea for their request For if they can enjoy the Ordinances of God and all the Ordinances of God and every Ordinance fully in the Presbyteriall Way they have no cause to desire the Toleration of another Way of Church Government nor would it be Wisdome in a State to yield it except it be made to appeare that in the Presbyteriall Way some of Gods Ordinances in their full strength cannot be enjoyed Secondly because it is no wisedome in a State to reject an approved Way of Government which all the best Reformed Churches have received all this while and acknowledged to be Gods Way and by experience found to be safe and sound and a strong hold against all manner of corruptions and in stead of it to take up another which is not yet known what it is nor was ever tryed but in two or at the most three Churches and that for the space of a few yeares wherein a most dangerous Paroxisme of a great rent did arise amongst them as I am credibly informed and which may be gathered from their own Apologie Thirdly it is no Wisedome to authorize two different Wayes of Church Government in a State except it be to lay a foundation of Strife and Division therein which may agree with soure Machivilian but with no Christian Policie Therefore if the Toleration sued for be not a thing done by divine right unto those that sue for it but be craved onely as a humane favour as this seemeth to be craved it will be no Wisedome in State to yeeld unto the suit except it be induced thereunto by the necessity of avoyding some greater inconveniences then is the admitting of a seed of perpetuall Division within it selfe which in my apprehension is the greatest of all others and most opposite to the Kingdome of Christ Now the lesse the cause of a Seperation is the greater the fault is in those that make it and the lesse cause the State hath to give Way to the making of it Fourthly the Wisedome of a State might retort the Arguments of these Sutors thus If these men that are but few in number and if those whom they acknowledge to be their Brethren are very many and great Churches and if the matter of difference be very small and such as ought not to disturbe the Publique Peace as they professe and by their practice shew then it followeth that these few ought not to stand by themselves at a distance from the rest of their Brethren but they should joyne to them not making a rent and thereby expose themselves to the extremities of banishment and want of livelihood in a strange Countrey Now these men are but few and their difference as they say themselves is but small and ought not to disturbe the Publique Peace Therefore they ought to joyne with their Brethren and we ought not to allow them the libertie of a seperation lest a Schisme arise from thence in the Church and further trouble to the State And truly this Conclusion may be inferred from their premises with more strength then that which they draw from it If then they will punish themselves with exile because they cannot have their wills they can blame none but themselves For in this case I should judge them persecuted by their own discontentednes Nor will the plea of Christian Libertie availe here for the liberty whereunto we are called in Christ doth not give occasion to Singularitie or permission to breake the bonds of Spirituall Unitie which by the allowance of a publick Toleration of different Church Government may be occasioned Therefore to keep the Unitie of the Spirit in the bond of Peace entire and to prevent occasions which may be taken to abuse Libertie a few should yeeld unto many except they can fairely perswade those many to yeeld unto them and if both sides in matters Tolerable should intend mutually to yield one to another their Way will be not to seperate from each other but to keepe the interest of love and Communion entire till God open all our eyes to approve of things that are most excellent For we that are Spirituall or thinke our selves to be so are commanded not to please our selves but our Brethren to edification If then we desire to approve our selves more then others Spirituall towards God and his Church let us strive to goe before others in all forbearance and long suffering with meeknes bearing the weake and their burdens to heale them and noâ—to open a sluce to let in strife and debates chiefly in publique and for matters confessed to be of no great moment Let us remember that the servants of the Lord must not strive but be gentle unto all men and if to all men chiefly then unto their neerest Brâ—tâ—ren for such we are commanded especially to consider to exhort daily and to provoke unto love and to good works And as at all times this duty is requisite so now chiefly in this sad conjuncture of Publique Affâ—irs and at this occasion of Publique Deliberation whereunto the State hath called them for the advancement of a setled Reformation Supposing therefore that this will be and is the ayme of those to whom I speake as they are my beloved Brethren in Christ so I desire from my heart their perfection that I may be partaker of the Gospel with them in the greatest liberty thereof which in my judgement can stand very well with the strictest obligations of spirituall Unitie Only two Rocks must be avoyded in the outward cariage of matters towards Publique Edification the one is that under the pretence of Libertie no Licentious and Selfe-seeking Singularitie take place the other is that the obligation to Unitie become not a yoke to Tyranny to bring the Spirits of Gods Children in bondage under humane Ordinances If these that are called to give advice in Spirituall matters unpartially can as good Pilots steere their course in
this troubled and grown Sea of the State betwixt these two hidden rocks which are beset with dangerous quicksands on all sides then they shall by Gods grace helpe to save the weather-beaten ship of the Church from shipwrack and bring her to a safe harbour in the quieted state of the Kingdome And in hope that the good hand of God may be upon them to helpe the furtherance of so good a Worke I will suppose that the Apostolicall Rule of composing differences Phil. 3.16 may be practised in this case amongst those that are professedly Brethren The Apostle sai h then Whereunto we have attained already let us walke by the same rule let us be like minded or minde the same things To such then as are spiritually disposed let me speake in the words of the Apostle as a joynt member of the body of Christ I would entreat them to set down that whereunto they are attained and wherein they fully agree in the profession of the Gospel Then when this is known let Rules be thought upon to walke by and let these be received on all sides for the ordering of their course without offence one towards another and for the setling of the bounds of their mutuall freedome and of the ingagement to mutuall subjection and yielding to one another in the Communion of Saints These Rules being taken from the cleere precepts of the Word the tye of the Conscience binding every one â—o minde the same thing or to be like minded each towards another should be superadded thereunto The thing then which should be minded unanimously by all is the duty of Mutuall Edification by serving each other through love This duty is to be tyed upon the Conscience by some Speciall Promise which is to be taken by all in the presence of God as being profestedly subject to his will by the tenour of the New Covenant which he hath made with us in Jesus Christ that we being all bound over to him in Christ may by the same tye of love be knit each to other as members of Christs mysticall body by our spirituall Relations These Relaâ—ions then are to be setled in the acknowledgement of the duties which one member oweth to another as they stand jointly under the same head Christ Jesus And verily me thinkes this were no difficult matter for Men of Spirituall and impartiall dispositions to doe freely amongst themselves without troubling the Secular Magistrate with debates of the Formes of Spirituall Government as matters meerely Ecclesiasticall whereof he is no competent Judge But if these Spirituall Relations cannot be setled by the Wisdome and loving Affections of Spirituall Office-bearers within the Church amongst themselves then it is just that they should forfeit their Spirituall Right and Libertie which Christ hath conferred upon them and fall under the arbitrement of a Secular Power which ought to looke unto its own Safetie lest those that make divisions and multiply breaches in the Church about small matters disturbe also by that meanes the Publick Peace of the State and then the Magistrate in his Charge over the Visible and Outward behaviours and actions of Men as well Religious so far as they are Publick as Civill in respect that they are Naturall ought to become a Zorobabel and take the plummet of just Authoritie in hand to interpose and make Ordinances of Innocencie and harmlesse Carriage amongst those that in their strife about Spirituall Matters forget their Morall dutifulnesse unto the lawes of Nature and Civility If then these Men that pretend a freedome of Non-Communion should gather every one their owne Churches and get followers unto themselves which would have the same priviledge to be under no Authority resulting from the Spirituall Combination of Church officers and if the State should finde it necessary to Tolerate such Non-Communionists for a time to avoid greater Publike Evills then I thinke that the Second Question should be taken into consideration Namely What latitude of difference from others should be permitted unto these in their Publike Worship and What limitations of behaviour should be laid upon them to avoid disorder and trouble in that Church which is Principally allowed in the State For if a Christian State should have but one only Church which it shou d owne as the childe whereof it is a nursing Mother and if the owning of many Churches alike will be an inevitable cause of division within it selfe then it followeth that all the Churches which wee Tolerated publikely besides that which it owneth should be so Tolerated as may be no prejudice unto that whereof it selfe is professedly the nursing Mother And because the Substantiall Truth of Christianity is but one the Wisdome of a State should Tolerate nothing that may darken oppose or eat out the Substantiall Truth But because all those that make true profession of Christianity doe it for conscience sake towards that which they conceive to be substantiall in that Truth and for this cause also desire to have the Liberty of their Profession as thinking it an injury to have their Conscience restrained from serving Christ or any thing forced upon it which it cannot acknowledge to be Christs therefore as it is with the Conscience of every honest hearted Christian in this Case so it ought to be with the Conscience of a State For as no honest hearted Christian would have his conscience at perpetuall uncertainties in matters of Divine Worship nor would he have any thing which is not agreeable to the Will of God forced upon it nor would he be obliged to give assent thereunto before he should know it to be of God or at least no way contrary to his undoubted Ordinance So in like manner the Conscience of a State should not be suffered to be at perpetuall uncertainties nor should it suffer any thing to be forced upon it selfe which it is not sure is of God and subordinate unto his will but in case to avoid a greater evill it be found aâ—solutely necessary to admit a doubtfull profession in Puâ—like then a good conâ—cience of two unavoidable evills mâ—â— chuse the least as we see David did 1 Sam. 21. and 2 Sam. 3 39. and at other times yet it will endure that evill no longer then it needs must but it will take it up onely as a burthen to bee laid downe againe as soone as it may be with conveniencie Thus then if the Non-Communion Way be found unavoidable and yet not knowne to be Gods Ordinance it may be admitted till it câ—n be either laid downe or rectified or approved to be of God all which the Conscience of the State should declare in the Act of Toleraâ—ion Nor doe I thinke that the Non-Communionists themselves if they will not goe from their Principles will desire a Toleration upon other termes And that it may be determined whether it be the Way of God or no a course of O derly Coâ—ference should â—e setled which may not turne to any heat or breach of Brotherly Affâ—ctions