The Hartlib Papers

                       (2)

of their own leaders; and those of another side will do the like to their leaders, and both as much mislike their opposites; which if we did follow truth and not men, could not be.

     The Jews had a zeal, but not according to knowledge; The Corinthians were rather for Paul, Apollo, or Cephas, then Christ; the Galatians would have plucked out their eys for him that afterwards was their enemy for speaking truth: But where are the Bereans, that would not take things upon trust, though from the Apostles, though workers of Miracles, though guided by an infallible spirit; though superlative in Godliness, and leaders of a Party like themselves; how easily would such workers of Miracles, I fear, lead such as we about?

     It may be if the Cheif amongst us should press these following particulars, they would not be slighted; but must God needs use our instruments? what if he will not humour us? doth he judge of men as we? Nay, doth he not use to send those which men least regard; as he did Samuel (whilst but a Novice) to the old Prophet Eli?

     2. As to Sincerity: I am confident your Zeal is without base ends, which I am much assured God doth exceedingly accept: But,

     3. Consider, whether it might not be more Charitable; and that first in relation to our Friends. To complain against others, and that such as are, first, Without. 2ly, Magistrates. 3ly, Friends; before those who are apt to take our parts; and that when soul-searching and self-humbling is onely seasonable, (as especially in days of publick Humiliation;) consider whether it doth not, first, much exasperate, 2ly, much feed our own corruption; 3ly, require much grace in Offenders, to submit to such rebukes; 4ly, Argue our Fasting is much to strife and debate.

     But if our design is simply to win others (as Charity requires) we should exhort them privately, much humble our selves therein; encourage what we find good in them, and rather publish our own shame then theirs: This is the way to overcome evil with good, and to shew our selves right Christians indeed.

     If this will not serve, Charity requires,

     1. We should fear that our selves may be out as well as they; or 2ly, that they not being convinced, sin rather of weakness then wilfulness.

     And if they be such as are without, though not Magistrates, then in case they judge our Wisdome Folly, we must submit to them.

     For if in this case we do not acquiesce, but cry out on them, as sup-          A 2       [catchword: pose]

                          (3)

pose, for treating with the Dutch; for not removing [Tythes?], not sending and Army to France, and what else we mislike; we make our selves Magistrates, and deny their power, or else what do those Scriptures signifie which inform us, That every soul must be subject to the Higher Powers; that the Powers that are, are ordained of God; that we must submit to every Ordinance of man for the Lords sake: That those are very presumptuous and self-willed, who despite Government, speak evil of Dignities, and sport with such things without fear: And indeed, if every man must be Judge in such Cases, there can be no end of strife, confusion, and massacre.

     2. In relation to our Enemies, some speak as if we might not Treat with them, except we had ground to beleeve they would cordially assist in carrying on the Work of Christ; if so, we make other men serve Christ how we please, or else deprive them of their lives and estates.

     Now if Pastors, and much less other Saints, may not thus Lord it over their fellow Members, surely they may not do it over those that are without.

     It is objected that they are enemies not to us, but to Christ.

     I Answer; if they be willing to do us no harm, what Commission have we to cut their throats because we judge them enemies to Christ?

     Again; Wherein are the Dutch enemies to Christ, more then, first, most other Nations; 2ly, most of our own Neighbours; or 3ly, most of our own Posterity; and shall we destroy all these, though they be willing to live at peace with us, without giving them time to repent?

     And yet (who would think it) it is pleaded further, that the Jews might not make peace with the inhabitants of Canaan, whose example we are to follow.

     Ans. Their proceedings herein first related meerly to those nations, and not to all the world. 2ly, were by the immediate direction of him who knew that the sins of that people were then ripe. 3. Follow this rule, and we must rob our neighbours as they did the Egyptians; nay destroy all the Scots and Cavaliers as they did their subdued enemies: but I hope that without such immediate direction as they had, we shal not with Abraham, attempt to kill our sons, or thus with the Jews to rob the Egyptians; or destroy our conquered enemies; or do Gods work contrary to his revealed will, and against nature.

     But what if Gods time be come for destroying his enemies, shall we never go about that work?

     Alas, what a pitifull argument is here:

                                   [catchword: 1. I]

                       (4)

   1. If Gods time be come, we may seek peace according to the known rule, but God will harden the heart of Pharaoh.

     2. If the time be come for destroying Gods enemies; yet it is onely those that are incorrigible disturbers of his worship or people, for others must be spared in hope of their repentance, or else what would become of posterity being all born enemies to God; and how else could the earth (that is men unconverted) help the Woman, that is the Church, in destroying Gods enemies.

     3. The time for delivering the Israelites and destroying the Pharaoh was come; and yet Moses was sent not faintly to treat with Pharaoh, to let them go peaceably; but seven times to repeat and urge his solicitations, backed with the strongest motives (ten heavy Plagues) to work upon him, and yet all would not serve the turn.

     By such effectual indeavours for peace, (as then, so now) the obstinacy of the enemy would be discovered, which God in these cases aims at, as that without which they are not so much left without excuse; coals of fire are not heaped upon their heads; God hath not so much glory, the truth so much advantage, our friends cannot be so unanimous, cannot destroy others, and lose their own lives in the war; without regret of conscience; our light doth not shine before men that they may see our good works; consequently, the thus exalting of the Saints doth not make them as a candle upon a hill to give light unto the world; and therefore it is to no purpose; and worse, will prove a stumbling block in the way of the worlds conversion, now very unseasonable.

     For such like reasons as these God himself in the Gospel doth not onely treat with, but beseech those his enemies to be reconciled to him, whose destruction he knows is at hand; and therefore so must we though we know it to be so, and much more if we do not know but God may give them repentance.

     Concerning war and peace with other nations, I think the received Maximes are these; that if any people would deprive us of our freedom either in relation to religion or civil rights, we may defend our selves, but if they are willing to live peaceably by us, we may not impose upon them from any pretence of religion or otherwise, no more than they upon us.

     Else we reject that of our Saviour, to do as we would be done unto: whereas Christians must do something more towards peace then other men, viz. do good for evill even unto our enemies, or else saith Christ, what do you more then the Publicans.                [catchword: Why]

                       (5)

     Why, such Scriptures as these should be like an Almanack, now out of date, I cannot imagine, except we may upon I know not what suppositions, contradict the plain laws both of scripture and nature, without any warrant from God.

     4. Consider whether our zeal might not be more humble, when our selves can scarce agree upon our own proceedings, when we seem to contradict both scripture and nature, when other humble Christians do apprehend it to be so; doth not want of much self jealousie in this case argue some want of humility.

     If we think we stand, and yet do not take heed lest we fall; if we stand by faith, and yet are high minded, and do not fear; if we are not deeply sensible of the unsearchable deceits of our own hearts as well as other mens; if we be too confident that we our selves are a guide to the blind, and a light to them that sit in darkness: if we be those that you cannot caution, but you judge Gods spirit in them (intituling that stile to all, without fear and trembling;) if we be busie in other mens matters, and that after an unseemly manner; if we be little exercised in self-abasing, and that even in daies of solemn humiliation; if we suspect not these things in our selves, whilest innumerable other humble Christians, are agreed that we come very near them, may it not possibly be from some want of humility?

     Again, if there be delusions, strong delusions, and that amongst the Saints; and if in strong delusions the evidence seems clear, and yet is false; alas why may not we as well as others be subject to them; are we of all Saints the onely Abrahams from whom God will not hide his secrets? brethren do not think you have no need of more humility.

     5. Consider whether our zeal might not be more self denying; which in this our day calleth hard upon us to manifest.

     1. A greater contempt of this world; never was there more profession, nor any professors that talked more then we; now we that blame others so highly, for not following God closely, must do something singular in that, which authority will not hinder us from, or else I fear we shall but mock God, and give occasion to men to suspect all religion.

     2. Self-denying zeal calls hard upon us for an unwearied pursuit of publick ends; yea though others be promoted and we slighted; to persevere in doing good, though we know this in likelihood must be the issue is very hard; but to do it also without rancour is more difficult; but exceeding Noble, and sutable to this our day.

     3. It requires an appearing for truth against our own party: our [catchword: carnal]