I should never leave the thoughts of this work so long as I live Secondly that I should intend it for it self and keep it free from being subordinate to particular politick ends Thirdly that I should follow none other wayes in prosecuting of it then such as are most answerable to the Gospel of Christ and may be made use of without all occasion of dispute strife and scandall 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 my self wholly unto the effect of the work with a purpose not onely to entertain my self speculatively with this object of meditation but rather to endeavour effectually the work it self at least so long as I can by any lawfull means possibly subsist to proceed in it I suppose then I have here a task for my whole life and therefore will make no haste to rid my self of it nor ever think of being weary or of taking any other thing in hand which is not either collaterally helpfull or subordinate unto it For when I enter seriously within my self 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 resigne and give up my self unto the work so I must resolve to be at full libertie and free from all other occasions obligations and relations which may divide and distract my thoughts from it Having thus settled the main businesse which doth concern my conscience when I reflect afterward upon particulars I find that to concurre effectually with the work of a civill Confederation I must propose unto my self this distinct scope namely to labour to dispose the spirits of the Clergie of both sides but chiefly 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 heresie but are in very deed true Evangelicall Christians and sound Professours of the Gospel which thing although it be no difficult matter in it self to be made good yet it will prove a task of no easie performance to make Lutherans so farre 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 Clergie and it must be a peaceable treaty void of all occasion of jealousie and offence but how this treaty may be drawn on by what means and manner of proceedings it must be prosecuted How the preparations thereof may be negotiated How the difficulties which are or will be incident to these proceedings may be overcome are things now to be thought upon before the work it self be further undertaken Concerning the way how to draw on insensibly these treaties I Have hitherto professed my self like a publick 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 mutuall edification in duties belonging to the Communion of Saints How much my solicitation hath stirred them up to these thoughts and how farre 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 it self 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 passe then by such proceedings as hitherto I have used Whereof the first step hath been alwayes a free unpartiall 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 mutuall 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 charitie 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 mutuall reconcilement in making them think of the great inconveniences of schismes and divisions amongst Protestants and of the great good which might redound to all Christians if the true causes and originall motives of such differences might really be taken out of the way as well by settling mens judgments in the truth of Christian Religion which are wholly undoubted as by bringing their will to affect the main duties wherein the publick and Ecclesiasticall profession thereof consisteth Of which duties the first ground doth seem to be this That all men and chiefly Divines are bound in conscience to intend truly and professe openly a desire and willingnesse to be at peace with peaceable neighbours and That they ought to account peaceable neighbours such men as not onely study to be void of offense 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 tryed whether or no they could be brought to declare and promise that they will concurre 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 possibilitie of advancing such treaties Secondly To communicate such thoughts to others which shall be found desirous to conferre without prejudice about this matter with them Thirdly To heare the proposals of others and declare how farre they agree or disagree with the same that means may be thought upon by which difficulties and incident causes of disagreement at the treatie may either be
but whilest the Austrians are before which devour Protestants 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 fewel to the fire yet for all that scarce any Protestant Divine or States-man 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 Neverthelesse 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 Clergy-men then it followeth that both to facilitate and to confirm the civill confederation this work of Ecclesiasticall Reconcilement is not onely 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 ought to suffice But besides this there is another circumstance of seasonablenesse arising from the preparatives made already in the minds of men towards the effect of reconciliation for it is most true that all mens 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 businesse 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 reall 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 difficultie yet it is not unseasonable to deal with them in it although it were for none other cause then to rectifie 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 it self or my person and negotiation in it then it is most of all not seasonable onely but even necessary also to deal with them that their needlesse fears may be corrected and better impressions wrought upon them lest they be moved through jealousies for sinister and private ends to hinder these proceedings either by neglect of duties requisite or by crosse courses secretly or openly taken in hand Thus seeing mens spirits are wakened up and a reall 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 rectifie the evil prevent the worst and strengthen the good affections And thus much of the seasonablenesse 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 middest of all Protestant States and most convenient to entertain correspondence with all others of both sides not onely because they are as a centre amongst the rest but chiefly because they have perpetuall 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 onely free for all persons to resort unto safely from all quarters without all jealousies and outward respects prejudiciall unto the work but also fitted with certain Divines of speciall use by whose means if they be once gained to the cause all the rest of Germany may without all difficultie be wrought upon Lastly the persons considerable fit to be made use of both here elswhere are all such Divines as follow one John Arnd formerly generall 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 witnesse against the unconscionable and partiall dealings 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 Chancellour of Denmark Frise and the Lord Chancellour 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 Clergie 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 addresse hereafter IV. Of the particular intentions and endeavours which I ought to undertake to advance the effect of these Negotiations VVHen I begin to think of my self 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 undertakings 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
be so much the more difficult but yet no worse then either is preconceived or hath been experimented For in both these I have been at as low an ebbe 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 lesse 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 Gods 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 contentednesse I will make no further preliminary discourses for I fear me these have been too long Therefore I intend now to come to my proper subject which at this time is A generall Discourse touching a concurrence of the work of Peace Ecclesiasticall with the aim of a civill 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 Ecclesiasticall reconcilement may contribute unto the aim of a civill 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 spirituall work of Ecclesiasticall reconciliation Are described is a negotiation whereby the spirits of spiritual persons are wrought upon by spirituall means tending to induce them to peaceable dispositions toward those with whom they are at variance for matters of Religion The aim of a civill Confederation I suppose to be a purpose of joyning the Protestant States together in counsels and actions of peace and war tending to their mutuall preservation That these two And their concurrence supposed businesses may concurre as well as Religion and civill 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 needlesse to reckon up all the benefits which spirituall concord bringeth unto the Church of God and all that happinesse which redoundeth from the blessed and peaceable estate of the Church to the Common-wealth 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 spirituall reconciliation of souls unto the civill Confederation of the bodies of Protestant States And to shew this briefly we will make the comparison onely in two things which all Naturalists confesse to be effects of the souls of men towards their bodies Namely First that the soul frameth the body and maketh it up for it self so that it receiveth no true naturall life and being without the soul Secondly That when the body is framed then 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 Clergie men by the work of spirituall reconcilement unto the aim of a civill confederation as really and truly in the body of the Protestant State as they do in this outward world from living souls unto their naturall bodies For neither can a civill confederation be truly framed amongst Protestants nor when it is framed can it be faithfully maintained except the foundation thereof be layd 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 by-past that except the schisme Ecclesiasticall 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 necessitie 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 propertie of all rents and controversies about spirituall 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 partiall practices cease not either to prevent all manner of conjunction in maintaining that it is not lawfull to confederate with Hereticks or else to break it off and weaken the effect of it when it is brought to passe 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 heresie 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 aversenesse from those whom they imagine to be guilty of so great a crime From hence then it is manifest how necessary this work of spirituall reconciliation is unto the Protestant cause For if the preservation both of Church and State ought to be a matter of necessitie and if this preservation cannot be hoped for without a civill league or a civill 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 civill 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 chiefly then when for his truths sake they are set upon and know themselves bound in conscience to preferre the care of Religion to all other intentions From whence we see that the benefit which may redound from the bond of Ecclesiasticall peace towards the civill league is the greatest that can be thought on to conserve State and Religion So that to aim at a temporall league without the spirituall reconcilement of affections in a religious way is to undertake a work which God will never blesse and which will betray the cause for which it is undertaken Thus then I conclude That it will be a matter of absolute necessitie to make these endeavours to concurre 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 it self Secondly What relation each work hath to the other Thirdly What considerable circumstances are to be taken notice of to discern what may chiefly be done in the spirituall part of the work at this time And lastly What particular endeavours may further the joynt effect thereof in this negotiation 1. Of the properties of each work by it self THe properties chiefly observable in the work of Ecclesiastical reconciliatiō are these That it must be wrought by spirituall men by spirituall means in such a manner as may neither scandalize the weak nor give advantage to the captious and towards such a scope as may be free from the imputation of all manner of partialitie and answerable to the edification of all men that make profession of Christianitie 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 Ecclesiasticall What the scope of Ecclesiasticall reconcilement is reconcilement sought for amongst Protestants ought to be the establishment and encrease of godly and brotherly love between themselves and all other men through the common and publick 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 expressely 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 mutuall edification lest continuing to bite 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 universall 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 chiefly set upon the work rather for a private advantage and to exclude their professed adversaries from all means of Christian unitie peace then to win and save all is not to be allowed of because in true Christianitie there is no partiality but the good which we for our own selves seek in Christ Jesus ought to be made so far as in us lyeth common to all men and we in seeking it ought not to intend our selves onely but should crave it of God and apply it also unto others For this was the mind of Christ in procuring all his Fathers benefits unto us as the Apostle sheweth 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 spirituall men ought to go about it and chiefly to be dealt withall 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 ratifie that effect that the inconveniences of two extremes may be avoyded namely of the weak Christians on all sides lest they stumble and be offended at these proceedings and of the malignant adversaries lest they take occasion to disgrace the work and speak evil of the truth of godlinesse 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 universall thoughts and are not wedded to any singular course of this age That such means must be applyed to the work which in theorie and practice are undoubted fundamentals of salvation and clearly known in the consciences of all honest men to be matters without all controversie And that the manner of applying these means to the work to ratifie the effect thereof must be fitted First towards the And how they must be applyed in the work weaker sort of Christians with such a stooping unto them in true carefulnesse lovingnesse and lowlinesse of spirit and with such an accommodation of all matters unto their capacitie by the clear insinuations and fit gradations of proposals that they may rest satisfied and no wayes 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 offensivenesse in proposing the same unto them that if it be possible they also may either be gained or else made ashamed of their malitiousnesse when they shall not be able to find any advantage against the proceedings These are summarily the properties and conditions requisite to attain the effect of Ecclesiasticall reconciliation if it be considered by it self The properties of the other work being also looked upon in it self seem chiefly to be these That it The properties of the civill consideration being once undertaken by faithfull and worthy States-men by means of supreme authoritie it must be brought to passe and confirmed in such a manner as may neither prejudge the fundamentall reasons of any particular State nor give any advantage to the common enemies to discover and crosse the counsels thereof and for such an end as is justifiable before all men in the way of conscience of reason and of naturall defence Which being done a course also must be taken by good correspondencie to maintain the league once confirmed Now from this end of the league all the properties requisite in the Authours 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 stirre up a necessary mutuall care and to establish a conjunction of endeavours amongst all Protestants for the preservation of the liberties and rites civill religious and Ecclesiasticall of Protestants in Germany lest the house of Austria lay for it self a foundation of an universall Monarchy in their ruines then it may be conceived by what persons and means the confederation may be sought for how it should be brought to passe and what will be
as to such as are conscionably and honestly affected towards peace and unitie and towards these some further means either in private or in publick may be used that they may give occasion unto their Clergie 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 schismes are and how by amiable and conscionable treaties amongst sober and godly Divines all inconvenients of strifes and endlesse disputes might be taken out of the way with an exhortation and entreaty towards them to choose out and authorize fit men to go with consent and liking of their brethren about such a work for the generall good of Christendome 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 publick 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 businesse may take the rise from the circumstances of this present time and then it will have a relation unto the publick 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 reall intention to frame such a League to support the Protestant cause and to restore the house Palatine in Germany I suppose will easily be perswaded to further the spirituall 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 German Princes and Lutheran States and the Ambassadour 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 Ecclesiasticall Reconcilement who might have some instructions to some such effects as these may be First to do nothing without foreknowledge and expresse consent of the Ambassadour sent to make the league Secondly to treat with none obligatorily but with such Divines as shall expressely be named to that effect by that Prince or State with whom the Ambassadour should be in treaty for the other conjunction Thirdly to treat of matters onely 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 onely of means and wayes belonging to the scope of religious agreement in matters of difference which have bred disputes and publick scandalls to which effect he should be authorized to testifie a willingnesse in the Church from whence he cometh to advance unity amongst all Christians and chiefly to try by what means in due time a more strict and near Ecclesiasticall agreement might be brought to passe amongst Protestants Fifthly to avoid and decline all particular occasions of dispute and debatement about matters controversall Sixthly to make such proposall of particular means and wayes 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 publick treaty might very easily be brought to passe 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 unitie without all occasion of strife and dispute And the chief motive why a Theologicall treaty in this kind ought to be intended and urged as a thing most necessary amongst Protestants may be alledged by the Ambassadour of the Civill League to be this That seeing in a faithfull confederation and brotherly league for mutuall defence betwixt two parties for each others lives liberties and rights there ought not to be any known cause of doubt concerning the sinceritie of mutuall love and upright intentions betwixt the confederates left untaken away lest the reall effect thereof be disappointed and seeing it is notoriously known that one of the greatest causes by which mutuall 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 then damnable hereticks 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 publick 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 schisme whereby many many damnable errours 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 ring-leaders of that side which chiefly uphold the division and when the matters of duty belonging to mutuall 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 thē 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