Letter to Lord Forbes, Letter
A COPY OF Mr. JOHN DƲRIES LETTER Presented in Sweden to the truly Noble and Religious Lord FORBES: Briefely Intimating, The Necessity of a Common, Fundamentall Confession of Faith amongst those Christians that receive the holy Scriptures as the only Rule of Faith and Practise, and in the Scriptures, have the same apprehension of the Tenour of GODS Evangelicall Covenant in CHRIST.
The Possibility of framing such a Confession of Faith, which infallibly shall be approved (by Gods grace) by all those that agree in these two fore-named Principles.
The Manner of introducing this Confession amongst them.
Published by Samuell Hartlib, For the better improvement of Great Brittain's solemne Covenant, and the advancement of Truth, Holinesse and Peace amongst all Protestant Churches.
Licensed and Entred according to Order.
LONDON, Printed by G. M. for Thomas Ʋnderhill, 1643.
A Copy of M. Iohn Duries Letter, presented in Sweden to the truely Noble and Religious Lord Forbes, &c.
Right Honourable:
SEeing you have been pleased not onelyonly to take notice of these meane endeavours of Ecclesiasticall Pacification which I have prosecuted, but also to offer your favourable assistance in furthering the same to a hopefull issue: I acknowledge my selfe bound to give thankes unto God on your behalfe, and to satisfie all your desires concerning my purpose in following out (as it shall please God to enable mee) these intensions, that both your selfe and such others as you shall oblige to Cooperate to wards the furtherance of this Cause, may by this briefe Information know how and what to vndertake, injoying profitably, through the communion of Saints, the fruits of their spirituall gifts towards the raising up of this Tabernacle of holy Concord amongst Protestants. The things which are already knowne to you, either by the Latine Narrative or by other Writings and circumstances of our conversations together, I will not touch; onelyonly that which is most materiall to be considered by all that from their hearts seek the advancement of the Gospell of Truth and Peace in these our dayes, I shall (God willing) here mention, in shewing three points, to which the summe of all thoughts and endeavours in this nature may bee referred. The first is concerning the necessity of a common Fundamentall confession of Faith amongst those Christians that receive the holy scriptures as the only Rule of Faith and Practise, and in the scriptures have the same apprehension and conception of the tenour of God, his Evangelicall Covenant in Christ. The second is concerning the Possibility of framing such a Confession of Faith which infallibly shall be approved (by Gods grace) by all those that agree in these two fore-named Principles. The third is concerning the Manner of introducing this Confession amongst them, that it may be a Meanes of spirituall Peace and Ʋnity in composing all schismaticall differences and scandalls. To these three heads all meditations tending to ripen these counsels, and all enterprizes tending to work out the effect of the same, may be reduced. And it appeareth by all three that one position is laid as the ground-worke of all this negotiation, which is this that the onelyonly Meanes to reunite devided Protestants, and knit their Churches together in a bond of brotherly love is, to bring them to make publick profession of one and the same Confession of Faith in respect of Fundamentalls. For I find it to be agreed upon, and yeilded on all sides, that if the Fundamentall Truthes of Faith and Practise be acknowledged and professed by two Churches, that those Churches ought for this cause to professe sisterly love one towards another, and that they ought not for some differences in things not fundamentall, to breake the vnitie of the Spirit through unprofitable debatements. For seeing we are expressely commanded to endeavour to keepe the unitie of the Spirit in the bond of peace. Ephes: 4. 3. therefore it plainely followeth, that it is not lawfull to be at strife and variance for matters which by the propertie of their nature inferre not a division of the spirit. Now it is certaine that no diversitie of opinions in things Extrafundamentall, by which the truth of Faith, Hope and Charity is not overthrowne in a mans heart, can by the property of its nature inferre such a division, and therefore for such a diversitie of opinions, peace and brotherly love ought not to be violated. Now if it could bee made plaine to the devided Protestant Churches, that indeed the causes of their divisions are Extrafundamentall, it may be truly and hopefully concluded that for conscience sake towards God and for their mutuall Edification and Preservation against the incroaching power of darkenesse, they would bee moved to leave of passionate disputations and laying aside the causes of their separation to compose their differences in brotherly love. But here now lyeth the greatest difficultie of this whole Worke, how to make this matter plaine vntounto them; for all parties stand upon their owne Justification, and to make their cause good, they will readily censure and condemne others highly, and least they should seeme to contend so earnestly without a sufficient cause, they fall commonly to maintayne that the adverse partie runneth into Fundamentall Errors, from whence they pretend to shew that the cause of their division is a Fundmentall Necessitie. Thus while every one doth justifie his owne separation from others and that by upbraiding of errors Contrafundamentall, from hence ariseth the difficultie, whereof I spoke even now, that it is very hard to make it plaine to the divided Churches, that the true causes of their divisions are Extrafundamentall. For if you will goe directly to worke and maintaine this position, you enter into a labyrinth of contradictions, and shall have to doe with every ringleader of a partie, and withall shall be driven to debate more about Errors and Offences then about Truths and holy Duties, which is a worke in this negotiation mainely unprofitable, and if you doe not maintaine the position, but labour to make men peaceable by Paraeneticall Discourses, you loose your labour. For a good conscience will not permit a man to professe himselfe a Brother to him, whom he thinketh to remaine stubbornely in a Fundamentall Error: neither can the affections of vnion spring up in the heart of him whose understanding is fully infected with the roote of separation. Now the roote of separation is nothing else but this opinion, which one partie taketh up against another, that it lyeth in Fundamentall Errors, and to roote out this weed from mens understandings, wee must not proceed per Regulam falsi, in searching out the Errors of all sides to demonstrate them not to bee Fundamentall, but because veritas est norma sui & obliqui: we must draw mens thoughts and consciences to reflect with a single eye upon Truths Fundamentall, that after wee have comprehended all things necessary for salvation in our mindes, then wee may be brought to see that wee ought to be have our selves as Brethren towards all such as have the same feeling with us in these things. So then, wee see by this how in the Worke of Pacification, and wherefore it is necessary to search out Fundamentall Truthes, and to have the same to bee brought into a For me of a Confession, that in the Ʋnitie of the spirit being sealed up, the Consciences of all Men that tremble at the Word of God, may find themselves obliged to keepe it stedfastly, in the bond of Peace. This Necessity of a Fundamentall Confession is in this case of Pacification so absolutely great, that I feare not to affirme that without such a Confession it is impossible to re-unite the devided spirits, and through it there is no doubt, but all the godly may be easily re-united and the ungodly children of strife so far repressed, that they shall not be able to cloake any longer their selfe-willed frowardnesse, with the imputation of Fundamentall Errors against their supposed Adversaries. But besides this argument of the Necessitie of a Fundamentall Confession of faith amongst Protestants, there bee many others of great waight and importance, whereof we purpose to touch briefely the summary heads, that all such as seeke the building up of the misticall body of Iesus Christ, and that wish for the gathering together of the Saints in the vnitie of faith and knowledge of the Sonne of God, by the faithfull discharge of the worke of the Ministery may be stirred up in the feare of God to contribute their talents to further this effect: Here then the necessitie of bringing a Fundamentall Confession to passe may bee seene, either in respect of Christianity it selfe, or in respect of the Protestant Churches ioyntly, or in respect of every particular Church severally, or in respect of the Ministeriall duties to be discharged in every Church, or lastly in respect of every particular person who hath a care of his eternall salvation. Now if it be found necessary for the good of all these, who is the man that would not helpe to bring it to light? I say first that it is Necessary for the state of Christianity, that Jewes, Turkes, and Heathens (for who knoweth how neare the day of their visitation may bee) may have a true summe of Christianity, to know what it is: for so long, as such a Common Confession is wanting, it cannot be possibly knowne to them, but readily they esteeme all Christianity by the apprehension which they have of such which are noe Christians in deed, but in name. Therefore not to suffer this aspersion, to lye upon Christianity, such a Fundamentall Confession is necessary. And moreover it is necessary for such as have to deale with Jews, Turks and Heathens in respect of Religion. For if either they bee put to the defence of their owne faith and profession, or if they have occasion to enforme those that are not yet called to the name of Christ (if perhaps God might convert them) how shall they be able to performe understandingly, either the one or the other, so that they shall not contradict any that may come after them, to deale with the same persons, in the same nature, except they know what the common undeniable Fundamentals are, wherein all Christians agree? If they know this, then they goe safely to worke, but if they know it not, they can neither defend not teach Christianity rightly: therefore in this respect it is necessary.
As for the state of Protestant Churches ioyntly taken, whether you consider them in respect of their Enemies the Papists, or of their halfe friends the Grecians, or of themselves one towards another: This is every way absolutely necessary, both for the full discovery and overthrow of the Man of sinne, and for the gaining of the remnant of Gods Election out of Babylon in a publike way, and for the confirming and perfecting of the foundation laid or left amongst the Grecians. And lastly, for the preservation and edification of one Protestant Church towards another, which for want of this are now come to study one anothers overthrow, to eate up and persecute one another. So that undoubtedly the Judgement will come to the height, except by this meanes the Lord will be pleased to prevent it. A man might write a Volume of the Necessity of a Fundamentall Confession in this respect, but because to all judicious men the case is out of doubt, therefore I will speake no more of it.
As for the state of every particular Church by it selfe, the matter might not seeme very necessary, seeing every Church hath it's owne Confession for it selfe, wherein it supposeth to have all the Fundamentals sufficiently expounded, and therefore may thinke it needlesse, at least not necessary to proceed further for matters Fundamentall. But this is a great cause of our inevitable misery, and of these infinite divisions and subdivisions in all Churches, that the Confessions which at first were put forth as testimonies against Papistry, are now either rashly contradicted, mis-interpreted and called in question by some, or else too highly urged and pressed upon Men by others. As if the whole tenour of all their Articles were infallible Fundamentall Truthes, the disabuse of all Confessions, which troubleth more or lesse every Church, maketh one truely Fundamentall and infallible Confession to be necessary to them all, to avoid the ruine which threatneth every one of them. For to any judicious man that can discerne the state of Particular Churches, and how one particular Confession is become a stone of offence, either by way of opposition, or else by way of comparison unto another, and how every Confession (though true and good) is neverthelesse too weake to keepe Ʋnity in the spirits of those children which it hath begotten, can without much discourse perceive that both to take away their oppositions and comparisons, and to strengthen their weaknesses, a common Fundamentall Confession, which will be the infallible truth of God, and a true roote of them all, must be proposed, that they may see that they are all like different branches springing through one tree, from the same root of life: So then to this effect also such a Confession is necessary. As for discharging of Ministeriall duties, whether they be Preaching and Praying, Exhorting or Reproving, Comforting or Threatning, Instructing or Correcting, nay Meditating or Writing, all this is done with so little fruit and effect (as alas) may be seene every where, all this is done in many places with offence and destructions of the hearers Faith, chiefly for want of an insallible Rule and fundamentall undoubted Principles, from whence and by which all particular duties in this nature might be squared, and all conclusions and positions might be inferred and made cleare to a Christian conscience. Now this Rule and these Principles may be had in a Fundamentall Confession, which for this respect is as necessary, as for any other hitherto named. For from this defect in matters belonging to Ministeriall Duties all other inconveniencies hitherto named originally flowe, therefore the remedy of this is the helpe of all the rest, and I see not how it can be done without a Fundamentall Confession.
Lastly, a Fundamentall Confession is necessary for every particular man, that would be sure of the knowledge necessary to salvation. To demonstrate this, what is it needfull, is it not as cleare as the Sunne at noone day, that by reason of the endlesse doubts and disputations, of the schoole tearmes foisted into divinity, and of the bitternesse and malice of parties in maintaining their owne and traducing their adverse parties tenets, that the simple plaine man, is in a thousand perplexities and labyrinths, if he be zealous to search for knowledge, and if he be not zealous, must remaine in unsetled ignorance? And that the worldly wise man either denieth all Religion, and becometh an Atheist, or else setleth it in the tenour of some certaine opinions, and in the formality of some outward Worship: And that even the Schollers and Men of learning themselves are wrapped into inextricable confusions in their differences, and know not how to right themselves, to their owne or other mens edification: And all this befalleth unto all these onelyonly for want of a Fundamentall Confession, whereby to rule and principle themselves and others in their Actions and Meditations; This defect in this respect cannot be sufficiently described nor lamented, and therefore I will leave it to the more inward and scrious thoughts of the godly wise, who seeketh not himselfe, but as Christ did, the good of many for their edification.
This is the Necessity of a Fundamentall Confession. As touching the Possibility of framing the same, so that it shall be infallibly received by all those that acknowledge the holy Scriptures to be the only Rule of Faith and Obedience, and take the scope of the Scriptures (the Covenant of God in Christ) in the same sense, I will briefly set downe my conception.
First, then I suppose that all such as have the same Principles of the Scripture, and of the Covenant may easily be brought together, or else to admit of the same conclusions, which are inseparably or fundamentally dependant from those principles, if their minds be not fore-stalled with a preconceived thought and passion, or if they follow the right Method of scripturall and spirituall Meditation to cleare their doubts when they doe arise.
Secondly, I doe suppose, that two, three or more men spiritually affected and void of partiality may agree together to set upon this worke of framing a Fundamentall Confession.
Thirdly, I suppose that they may know the right Method of doing it, and following the same without wavering. All these things are not impossible, but yet in all this, there is as yet no evidence of Possibility, how to performe the Worke, and to performe it so, that no man may find fault with it, who admitteth the truth acknowledged amongst Protestants concerning the Scriptures and the Covenant of the Gospell. Now then to come to the Manner of proceeding in this Work, I think that all the Places of Scripture chiefly in the New Testament, which speak of the Covenant of God, should be gathered together by the way of a most plaine Analysis reduced to simple Axioms in such a form as I have given you an example in a place of Rom. 1. When this is done, let them observe all the different Matters wch are mentioned in all these Places, and let every Matter be noted distinctly by it self; for it is to become a chiefe head of some Fundamentall Truth afterward. The Matters thus distinctly noted must be afterward conferred together, that their Subordination and Coherence one with another, may be conceived. If this be rightly performed, as easily it may be done, then if not the whole, at least the chiefe matter and the Order of the parts of the Fundamentall Confession is found out, and it is found out from the Scripture it selfe without any addition: So that no true Christian can be able to except any thing against it. This being effected, then every particular Matter and chiefe Head is to be enlarged just in the same fashion, as this fore-named Matter of the Covenant was enlarged, by collecting all Places that speake of it, by Analysing the same into single Axiomes, and by confirming the Axiomes together, to set them in their due Subordination. For here perhaps it will not be needfull to note againe every particular Matter by it selfe to become a chief head of another enlargement, because after the first Amplification, the Truthes which may be superadded, will not all be Fundamentall and absolutely necessary to salvation, to be expresly known or firmly conceived, but if a man will amplifie matters the second, third and fourth time by this same Method, taking alwayes one thing out of the bosome of another, he may doe it for his owne and others edification, and will perceive the degrees of Spirituall Truthes, how that one ariseth from another, which Truthes, although they will all be truly infallible, yet they must not all be esteemed Fundamentally Necessary for salvation, so that without the knowledge of the same, a man doth faile in the substance of the New Covenant, but yet chiefly in the second and third amplification, they will all be Saving Truthes and Principles of large extent, for knowledge and practise. Now when the first amplification of the Matter is performed, if a man would be sure to have omitted no Doctrine or Matter necessary for salvation, let him seeke out and call to mind all the Places of Scripture, which have a Marke of Necessity or a speciall Promise of Salvation annexed expressely unto them. These places must be in like manner Analyzed into simple Propositions, and if you thinke good their Matters may be enlarged as the former Matters were. These Matters, if they be different from these of the Covenant, may be set by themselvs in their severall Subordinations. If men that are in different places have the same Scripturall book of Concordance (for nothing else but the Originall Text, and a faithfull Dictionary to know the true property of every word is requisite to go about this worke) and follow punctually this Method, they cannot almost faile to make the same Fundamentall Confession word by word. Perhaps the Order of the Matters may differ, but all the Truthes will be verbatim, the very same positions. Now what every man of judgement in following Scripture would doe, if he were to make a Fundamentall Confession for himselfe, he will never reject, when he shall find it done by another. This then is the Possibility of framing such a Confession as will rectifie all our confusions, and of framing it, so that it will be altogether without exception, neither can any insufficiency be alleadged against it, for which in times to come, it can be found unfit to determine matters of doubt, whether in point of knowledge, or of practise, if it be rightly made use of and applied to the case (which commeth in question) without partiality. When the Confession is thus framed, it will be easie to demonstrate, that every Article of it is absoluely Necessary for salvation, either to be beleeved and known, or else practised. For it will containe all the Fundamentalls and little or nothing more then the Fundamentalls of both, And to build upon this foundation there is nothing more requisite then to Meditate and Analize diligently the scriptures; Thus then the Confession is framed. Now to speake of the Introducing of it into all Churches, I thinke it not very needfull, because we are not yet come so far in the Worke; yet because it may be profitable to give men well affected to the publike good, occasion to thinke upon this also, I will open my selfe herein as in the former matters. Thus then I do conceive, that because all the Positions of such a Confession will be absolutely undeniable, that therefore it cannot be rejected by any, but being proposed it will be received, chiefely if men be informed of the Manner how they themselvs may make the very same Confession from the Scriptures. If men make a scruple of the sufficiency of it, to rectifie mens Iudgements in matters of doctrin or Action then, the use of it must be made plain, & a Method shewed, how it should be applied to all Cases of doubts & how with it the Method of simple Analysis of the Scriptures may and ought to concurre, when doubts are Extrafundamentall, which things being as plainely shewed as this former hath been, and being found as evidently infallible as this is, (because these latter manners of proceeding in the application of the Confessiō to resolve doubts, or in analyzing the scriptures to the same effect, differeth nothing from the way which is used in the very framing of the Fundamentall Confession) no man of any conscience will be able to refuse. This sheweth the Possibility, that the Confession being proposed may and will bee received. But much lyeth in the first hint or manner of proposing every thing, neither is this in any mans hand but in Gods will, who hath the times and seasons of all occurences and the fit occasions of all actions in his owne disposing, and according as men are acquainted with the course of Gods dealing or are capable to observe his Counsell, by reason of some intimacie with his intentions, so they get hints or opportunities to doe some part of his worke in that whereunto he hath enabled them. As for mee I have been hitherto as it were knocking at the doore of a holy Communion and Correspodencie about this businesse, but by reason of the tumults of warrs, and outward distractions of mens mindes, that looke no further then the appearance of things, not being able to penetrate into Gods counsell, and way of propagating his Gospell, and by reason of my owne bodily and spirituall wants and insufficiencies, which are yet lying heavily upon mee, and by reason of spirituall Clamours and complaints, partly over injuries, vexations, oppressions and tyranicall persecutions of mens consciences, partly over selfe-willed conceitednesse, and scandalous practises which rise upon all sides, my weake voice hath not hitherto been heard, because Gods time was not yet come to open mens hearts to consider the matters that belong to the Vniversall Good of all Churches, and because wee find by experience, that even the best and most Spirituall Men in these dayes, are either disheartened from publike endeavours, through their own fearefullnesse, or beaten of through Authority, or stopped in the undertaking, and agitating of matters belonging to Christianity (absolutely considered in it selfe, as it may be equally profitable to all divided parties) by reason of a secret partiality and love to their owne parties, for the maintaining, and propagating of which, they bend all their thoughts, so that they can find no time to thinke upon any other matters of so large an extent as may reach to the good of all, but if the more understanding sort of our best men now adaies would consider, that God would have the members of Christs mysticall body to grow as the members of a naturall body use to doe, that is altogether all a like in their proportion and all one by and through another, perhaps they would have more universall thoughts and mind things, especially in the Gospell more appliable to the good of all sides then now they doe, whilst in a Zeale for Religion and Truth they mind more the good of one then all. Now it is cleare unto mee that God will not have any Church to come unto perfection without the rest. For even as he would not have the ancients who retained a good report. Heb. 11. to come to perfection without us, so he will not have us to come to perfection one without another, or all without our Posteritie. This being truly apprehended by such as have Vniversall gifts, and a spirit to conceive of the publike good of many, may be a meanes to further the Correspondency, which all this while I have been suing for in spirituall matters, and to ripen the fruits of that seed which is already or may be sowne hereafter, in a holy Communion of Religious duties setled towards the prosecuting of true Peace or of Peace in truth according to these Principles. For indeed all that I have been doing hitherto in all parts, is nothing else but the sowing of these Principles and such like, as I have proposed to these of the Vniversity of Vpsall, what fruite, where, and when it will spring up, God onelyonly doth know, neither have I any other care or policie, but to see and stand upon my watch, and to know what opportunities of holy Communion, God doth offer in this nature unto mee. For I know that the Communion of Saints (beleeved in the Creed verbally by many, but practised in effect by very few) amongst men that have a speciall care to deny themselves as well in spirituall as in temporall things of a present nature, is the only Instrument which God doth make use of to build up his Church, and by meanes contemptible to the world to worke great effects. So then in this you doe see all my way and policie, both for Theorie and Practise in this worke: which in a word is nothing else but a Solicitation (private or publike as it falleth out) of a godly Communication of counsells and endeavours amongst the learned of this age for spirituall Peace and Vnitie to be procured by a Fundamentall Agreement in matters belonging to Knowledge and Practise according to the Scriptures.
Therefore if you, by the addresse of Gods providence, doe light upon any fit man, able and willing to correspond with mee in this nature, I entreate you to give them information of that which you know concerning my proceedings; and If it be found expedient, I would wish to heare in due time from them to bee participant of the fruits of Grace which Gods Spirit will powre upon them, for the good of the Common wealth of Israell. I need not mention what an entry and progresse God hath given here unto mee, and what (if his blessing continue) the issue may bee, if it be lawfull for us in these matters to make rationall coniectures. You know all the particulars, whic… I can say in this behalfe, onelyonly one thing I will mention, concerning my purpose o… introducing the forenamed Fundamentall Confession into all the Churches, and therewit… make an end, and that is this. If it please God to dispose so of the issue of my treatis… with the divines of Sweaden, that I may reach the effect intended, then my thought is t… propose the matter to the chiefest worthies of all the Churches, beginning at Scotland, Enggland and Jreland, and so proceeding to the rest, as God shall open a doore, and after the chiefe worthies (if God permit) J conceive it might be brought to the Vniversities, and from the Vniversities to greater, either ordinary, or (as it may fall out either for this or other cause) extraordinary Meetings. This is but spoken at adventure to intimate the way of proposing and introducing the Fundamentall Confession by degrees, and this may be done with greater speed and facilitie then most men are a ware of. If it please God to bring once the matter to this period, that nothing is to be thought upon, but to make this Proposal. Yet I love not to settle any resolutions upon such probable coniectures, I love not to leade Gods Worke, but rather to bee led by him in it as hee thinkes good. He knoweth where the first fruit of this sowing shall spring up, hee hath prepared of old all the Workemen fit for this Husbandry, and hee hath them in readinesse: what presumption were it then for us to seem to prescribe any thing to his counsell, and to predetermine to our selves either the issue, or the particular way of driving forward his Worke. I am fallen lately in love with this opinion, that it is very good for us in matters of dutie towards God and chiefely in this Worke, to see no possibility in respect of Men, and outward meanes to effect it. Many reasons might be alleadged to shew why this is very good, but one that pleaseth mee much is this, because that I suppose him to be noe true servant of God, and so indeed not fit to joyne in this Worke, that will not undergoe a matter of duty without the foresight of the issue. He that will not loose his labour for Gods sake, nay and bee ill rewarded for his paines, hee is unworthy to bee imployed in his service. And honest men that mind Gods Cause without any respect, but because it is his will and Cause are well ridd of such company, not, but that all in their own lawful way and degree in some things may be made use of, but all the secrets of mens resolutions, must not be concredited, except they bee knowne to have both the faith and obedience of our Lord Iesus Christ without partiallity, that is without minding themselves or their owne plots and minding onelyonly Gods will, and All Gods will, and towards All Gods Children and that upon all occasions, without much demurring and preconjectures. To men of this disposition, that you shall meete withall, I pray you to have mee and this Worke recommended, that I may bee remembred by them before the throne of Grace, and that I may bee participant of the thoughts which the Spirit of grace shal put in their mind for the setting forward of these endeavours. With such I desire to entertaine Correspondency and to such I offer my self as a faithfull Servant of the Communion of Saints in Iesus Christ, to whose favour and safeguard I commend both them and your selfe in all your wayes, as being
Your Honours most dutifull and humble Servant in Christ Iohn Durye. Stockholme this 24. of Jann. 1637.
FINIS.
End of the text · John Dury, Letter to Lord Forbes (1643)