The Earnest Breathings of Foreign Protestants, Letters
The Copy of a Letter which was written by ſeveral Godly Miniſters, Undertakers in this Work of compiling a Body of Practical Divinity, to Doctor uſher the Primat of Armach in Ireland.
MOſt Reverend Father in God, Grace and Peace, with all due and dutiful Reſpects promiſed: If we ſhall ſeem bold in apprehending this opportunity of writing by this worthy Knight; yet we are confident that the important Cauſe moving us, will excuſe us, and procure not only our pardon, but alſo its approbation of your incomparable benignity and love to the Churches of Chriſt. And although it were too great inconſiderateneſs in us to imagine, that either your vigilant intelligence ſitting in that high watch Tower ſhould need our information, or your great faculty, and no leſſe facility, both of Grace and Nature, of Place and Parts to do good, and chiefly to promote the Cauſe of the Goſpel, ſhould require Arguments for incitation: yet we thought it our duty at leaſt, to ſignifie our hearty deſire for the wel-fare of Gods Church; and to prom…ſe that your care and zeal for it, in the courſe that we here commend, ſhall no ſooner appear, but it ſhall find us ready preſt to attend it with our beſt ſervice. It is not unknown unto your Grace, that the Churches of Germany are no leſſe diſtreſſed and diſtracted within the… without, the want of inward peace moleſting them more, then of outward: Yet as the Ancient Civil Roman State, when often rent by intestine Wars, no ſooner was invaded by a Forrame Power, but ſtill the breach was ſoadred up again: So the wiſer taking occaſion by theſe Wars in Germany to ſtrike while the Iron is hot, and to make a vertue of neceſſity, have hoped and ſo endeavoured to reduce the two grand diſſenting parts of theſe Churches to a wiſhed Peace and Unity, while in the fire of furious War, the two ſpiritual Swords of Luthers and Calvins Party (too keenly bent one againſt the other) being mollified, might with the more eaſie hammering be wrought into one, and ſo become the more ſtrong to fight againſt the Common Adverſary. And what do we know, whether the all-diſpoſing wiſdom of our God, hath not for this very purpoſe ſent the Sword into thoſe Parts, to launce and aſſwage the ſwellings of ſuch Apoſthumes? Now what hath been already done hercia, and by whoſe auſpicious ſetting on foot, and with what ſucceſſe and greater hopes it ſtill proceedeth (the perfection whereof we dayly pray for) we need not now to relate. That which we here preſume to propound, is a Work which either may conduce to the begetting of the Child of peace; or being brought forth to the nouriſhing of it up unto a perfect man in Chriſt. This work is the framing of a Body of Practical Divinity; for the furniſhing of thoſe Churches in ſpecial, as being moſt deſtitute of it, and very poor in the life and power of Religion. Now for the furtherance of ſo good and great a work, We who are Miniſters of London, whoſe names are under-written, apprehending the excellent uſe of ſuch a Work; but withall, the great difficulty of effecting in any good degree, unleſſe ſome ſuch Noble, Able, and active Inſtruments as your Grace is, give a good ſpeed unto it: are bold in the bowels of Chriſt, and in a Brotherly compaſſion of the ſame myſtical Body, to implore your Piety and wiſdom, not only in giving Counſel and Direction, but aſſiſtance alſo by your worthy Example, joyning Head, Heart, and Hand together, for the advancement and accompliſhment of ſo Religious and deſireable a Work: And the rather are we emboldned to deſire the engagement of your Grace herein, ſith we are Credibly informed, that your Grace formerly hath much deſired ſuch a Work to be undertaken and effected. And who can better deſcribe a Methode, manner, matter, and meanes for this then your ſelf, whom the Lord hath ſo richly furniſhed with ſo excellent gifts of Wiſdom, Learning, Charity and Zeal, for the perfecting of the Saints, for the Miniſtry, for the Edifying of the Body of Chriſt.
Thus recommending all this to your Chriſtian Care and Piety, with our humbleſt ſervices and dayly prayers for the increaſe of Gods Grace and bleſſing upon your vigilancy in keeping the ſtock of God from Ravenous wolves, and advancing the Goſpel in the power and purity of it, as well abroad as at home, we humbly take our leave, attending what ſervice your Grace will Command us, when once your piety and Prudence hath ſet us down an Ample and full Platform of the whole Body of Divinity, ſo as we may be able to diſcern all the limbs and lineaments of it; and ſo taking a full view of the entire Model, each may make Choice of that piece in ſpecial which he findes himſelf fitteſt to frame and poliſh, untill by this means the whole Building ſhall be happily and the more eaſily finiſhed, many hands making light work.
Your Graces moſt humble Servants in the Lord,
William Gouge
John Stoughton
John Downam
Henry Burton
Geo. Walker
Nicolas Morton
Sidr. Simpſon
Adoniram Byfield
Rich Culverwell
Obadiah Sedgwick
Geo. Hughes
Joſeph Symonds.
For his loving Friend M. John Dury, Theſe.
MR. Dury, I am glad that you are ſtill willing to take ſome pains about the procuring of a Body of Practical Divinity; a Work which I have long wiſhed for; and which formerly my heart was in, and my hand would have been in, if God had been pleaſed to continue our Peace: for when you brought over the Letters from the Forrain Churches, wherein they made it their Requeſt unto us to gratifie their Churches with ſome Endeavors about the compilement of this Work: which were ſeconded by a Letter from the Miniſters in and about London unto me, when I was in Ireland many years ago, I was very glad of the Motion, and laid it very ſeriouſly to heart, and conferred with ſome of my Brethren about it, that we might bring the Work to ſome perfection. Doctor Downam the then Biſhop of London-Derry, was a man whoſe ſtudies were much bent that way: for which cauſe it was referred to him; and he readily did undertake the Task to draw up a Model or Plat-form, according to which that Syſteme or Body might be compiled, that the Miniſters who had written to me might be able to chooſe their Tasks, and ſet themſelves awork about it.
This Model he promiſed to ſend unto me to reviſe it before it ſhould be imparted to the foreſaid Miniſters, that in our joint name it might be ſent unto them. But he either for want of health, or ſome other impediments, did not expedite the work before his death, and when the Troubles of Scotland did begin: which by reaſon of my Lord of Straffords intermedling had ſome Reflexion upon us in Ireland; and not long after I being come over hither, he the Biſhop of Derry being dead, the Troubles of Ireland taking fire, at the proceedings of the then Parliament here, and the great diſtractions of this and the two Nations increaſing ever ſince, I could not do what was deſired of me, and what I heartily deſired might have been done, and wiſh yet may be done; for it will never be too late or unſeaſonable to ſet upon ſuch an Enterpriſe.
If therefore by your Solicitation and pains you can oblige thoſe that in the Ʋniverſities, or in and about this City are able and willing to undertake it, I think you will do a work very acceptable to all that are Godly, and profitable to all the Churches at home and abroad. Let me therefore intreat you to proceed, that whiles there is any appearance of doing good to our Generation, we may not neglect the Opportunity.
As for the Model of the Heads which you have ſhewed unto me;
Firſt, I ſhall adviſe this, that the Precognitions may not be inſiſted upon largely, but as briefly and ſubſtantially as may be; and if ſome References be made unto ſuch Authors as handle the Heads of the Precognitions more at large, it may give ſatisfaction to ſuch as will be more curious and deſirous to ſee things amply handled.
Secondly, my advice is, that the work may be contracted to as few hands as may be; who may meet and confer together about it when they are perfecting their Tasks.
Thirdly, I would not have the Work too large and Voluminous for ſeveral Reaſons, yet as full of matter as it can be: and where Enlargement may be thought uſeful, References may be made to ſuch Author, as uſe them moſt effectually.
Laſtly, Concerning the Caſes of Conſcience which ſhould be handled in this Body, I think they may be brought in and inſerted under every Head of matter whereunto they belong.
This is for the preſent that which I would ſuggest. I pray God▪ direct and aſſiſt you and all thoſe that go about it; And what I ſhall be able to do towards the incouragement of able Workmen therein, you may be confident ſhall not be wanting from
Your loving friend Ja. Armachanus. From my ſtudy, Decemb. 14. 1653.
A Letter written divers years ago by the Author of the foregoing Treatiſe to M. Samuel Hartlib, concerning the difference of Practical and Caſe Divinity.
TO ſpeak of the difficulty you propoſe concerning Caſe and Practical Divinity, I do thus conceive of the matter, that if men would not be ſlack to do what they ought, the difficulties would reſolve themſelves in the action; yet to ſatisfie the Scruple, and anſwer the deſire you have, I ſay thus, That in all Actions Two things are to be conſidered. Firſt, that which is Eſſential to it. Secondly, that which is Circumſtantial.
The Eſſential parts of all Actions are two: The proper End for which it ought to be taken in hand, and the means of attaining that End, which is the Formal way of proceeding in going about that which is intended to be done.
Theſe Two, viz. the End and the Means are in all Actions certain and determinate; But the Circumſtantial part of the actions is infinite, according to the variety of Accidental Circumſtances.
Now from this diviſion of the parts of all actions, which is ſo plain and natural that nothing can ſeem to me more facile, diſtinct and orderly, we may gather what is to be done in this matter, and what the Methode both of Practical and Caſe Divinity ought to be as well in themſelves, as the one toward the other. For Practical Divinity containeth properly the determination of the Ends of all our actions, to ſhew how they are ſubordinate to Godlineſs and the Rules whereby the actions are to be directed to their own proper ends.
Theſe Two things ſo far as they are expreſly ſet down in the Scriptures, ought to be explained in that which we may call the Body of Practical Divinity (for in the nature of the thing there is no proper diſtinction between Practical and caſe Divinity) according to the general Idea which I once conceived and ſent to you; viz. that the Firſt part of Practical Divinity be concerning the Eſſentials of a Chriſtian ſtate; the Second concerning the Accidentals as he is a Chriſtian in this or that Calling. We ſee this is the ordinary Method of the Apoſtles in all their Epiſtles: therefore the Practical Directions, ſhould, as in every particular, ſo in the whole ſtate of a mans life be divided and ordered, that whatſoever is plainly in the Scriptures determined, concerning either the Eſſential Ends or Means of Chriſtianity, or concerning the Accidental Ends and Means of Chriſtianity in a certain Calling, that ſhould be fully explained from the Texts wherein it is delivered, which ſhould be according to the order of the matters contained in them (viz. as they are nearer or further ſubordinate to the main End of Gods glory and our own Salvation) ſet down in their ſeveral Ranks, whereof as ſoon as ever I can, I will labour to give you a more full and demonſtrative Draught then that which I have heretofore; ſo the whole Body of plain Rules and undoubted Truth, ſufficiently explained in the Ends and Means of all Eſſential & Accidential parts of a Chriſtian life is to be the matter of that which is properly in a ſtrict ſenſe called here Practical Divinity: and then all the Circumſtantials and determinate Accidents which the Scripture hath left to every mans conſcience to work upon in the ſeveral Occurrences of his life; wherein the variety of his Circumſtances, changes the nature of the action, and makes a man doubtful what to do, or not to do, is to be the matter of that which you call Caſe-Divinity.
Now who doth not ſee that theſe two muſt be joyned together either in one body of Treatiſe, or elſe ſo, if they be two ſeveral Volumes and Treatiſes, yet in the Method they may be all one, ſo that the caſes muſt be referred every one to his Action of which he is a Caſe; juſt as in Grammer the Exceptions muſt needs be referred to the Rules and every Exception to his own Rule: otherwiſe all is in a confuſion; ſo it is here▪ the caſes are as it were Exceptions of the General Rule, which therefore muſt needs be firſt delivered; from whence you ſee that I am not of your minde when you ſay that Caſe-Divinity muſt firſt be ruled before Practical Divinity; for Caſe Divinity cannot be Ruled except you have firſt a Rule to Rule it by. Now the Rule is that which I ſay is the matter of Practical Divinity; viz. all ſuch expreſſe Determinations as the Scripture doth deliver concerning all the parts and actions, either of the general and ſubſtantial, or of the particular and accidental ſtate of Chriſtianity.
When theſe expreſſe determinations are ſet down in their natural order, then we have a Rule of underſtanding and conſcience by which every man is able to direct himſelf afterwards in the ſeveral Occurrences as his occaſions may fall out; for the ſpirit of Obedience dwelling in his conſcience, and being informed and ſtrengthened by the Rule of the Word, will diſcern the duty which is moſt requiſite to be performed in the particular occaſion wherein a man is; Neither is it poſſible as I ſuppoſe, that all the incident caſes of this nature can be truly determined, ſo that they will ſatisfie every mans conſcience. For the different meaſures of knowledge and of the apprehenſions of the Rule, make the conſcience doubtful; And therefore except the ſetled and infallible Rules be firſt received and propoſed, all particular deciſions of doubtful caſes will become nothing elſe but a matter of inextricable diſpute, by which means inſtead of a Body of Practical Truths, we ſhall have a new kind of Polemical Divinity in matters of Practice, becauſe the prepoſterous courſe being taken to begin at doubts, before the true Rules be known whereby to frame our life, we ſhall hardly ever finde the right way. For after that different opinions are once taken up in matters of doubt, we ſee how hardly they are laid down; and how that men before they will ſeem to have erred in the particular determination of the doubt, will ſometimes ſtrain the ſenſe of many Principles, as in matters of Theory the Papiſts do plainly.
Therefore I think that to begin at caſes is a prepoſterous courſe every way, and to do as you ſay that theſe caſes ſhould firſt be ſent into all Churches to be allowed of and then publiſhed; I think is dangerous to cauſe much contradiction, and a great deal more laborious then to make up the chief and more profitable part of the Work: which if it be well done, may ſtand by it ſelf without contradiction or fear of oppoſition, being clearly the truth both in the Word and in every mans Conſcience: And then either when this is done, or whiles it is a doing, if ſome be ſet a work to gather Caſes as you ſay out of all M. S. Letters, conferences, correſpondences, &c. he ought to referre the Caſes to the Heads of the Practical part, ſo that all the Caſes ſtand in the ſame order wherein the Infallible Rules of Practical Directions were delivered correſponding in the ſame matters, as more particularly and as it were Individual Determinations of the ſame End and Means of an Action, or rather as an application of the Rule delivered to a particular object wherein every body might not hit the right way of proceeding.
FINIS.
An Extract of a Letter, written by George Horne Doctor in Divinity, and publick Profeſſor of Hiſtory in the Univerſity of Leyden;
To Samuel Hartlib. Eſq;
IDea illa Theologiae Practica Domini Duraei, it a me affecit, ut vix quicquam a Te hactenùs profectum magis. Crede mihi, nullum Divinius remedium ſedandis illis Polemicis inter Proteſtantes affectibus rixoſis, & verae pietati propagandae etiam apud Atheos & Haereticos convenientius. Nunquam illud ingens Irenicum Opus ad optatum & ſtabilem finem deducetur, niſi hoc effecto. Incredibiliter mihi tota Diſpoſitio & Scopus placent: Et quid quaeſo remorae, quo minùs Veſter Ille Ioſua, Suâ Authoritate id intra breve tempus Orbi exhibere poſsit? Abundat Britannia Viris capaciſsimis, & ad hunc laborem natis. Longè profectò ſatiùs in ejuſmodl Opere occupari curas & manus plurium quàm in conſarcinandis Commentariis Scripturarum, quibus jam obrutus eſt Orbis & Eccleſiae velut ſub onere quodam gemunt. Legam autem & relegam totum Opus attentiùs, & ſi quid incidat, quod aliquid ad Templi illius Hieroſolymitani ſtructuram conferre poſsit, ſtudioſè annotabo; quanquam profectò eâ in parte Veſtrates palmam obtinent, ut id Opus non aliundè quàm ab Anglia exſpectare Chriſtianus Orbis poſſit. Contulerunt tot pientiſsimae Animae, tot jam annis copioſam materiam; quid reſtat, niſi ut Salomo aliquis, evocatis Artificibus, Templum longè illo Ceremoniali magnificentius, exſtruat?
In Engliſh.
MR. Dury his Idea of Practical Divinity, hath pleaſed me as much as any thing that ever you ſent me. Believe me, there is not a more Soveraigne remedy then this, for the Putting an end to the controverſies and quarrels now between Proteſtants; nor fitter for the Propagating of true piety, even amongſt Atheiſts and Hereticks: That great Work of Pacification, will never be brought to the deſired end of ſettlement, but by this means. The whole Order and Scope of this Work do pleaſe me exceedingly. And (I pray you) what can hinder, Your Joſua from impoſing it on the World by his Authority within a ſhort time? England doth abound with men, that are moſt fit for this Work, and as it were born to perform it. It were certainly much better, to have the cares and hands of many men imployed about ſuch a Work, as this, then in compiling of Commentaries on Scripture, wherewith the world is already over whelmed, and the Churches groan under them as under a burden. But I will read over this whole Tract more heed fully, and if any thing come into my mind, which may conduce towards the building of this Temple of Jeruſalem, I will carefully ſet it down. Although in this part, your Engliſh men do ſo excell, that the Chriſtian World needs not to have it done by any elſe; So many godly Souls having for theſe many years been preparing abundant matter for it; What is now to be done, but for ſome Solomon to call his Workmen together, and build up a Temple, far more magnificent, then the Ceremoniall one was?