An Earnest Plea for a Gospel Communion in the Way of Godliness, Discourse 3
Of the Third. How the Worke may be effected and imparted unto those that have sued for it.
TO procure the Compilement of this Body of Practicall Divinity, the way is already chalked out unto us, and was agreed upon by some of our most able and godly Ministers, who before these Troubles, did offer themselves unto the Work, and engaged to take their Tasks to be elaborated under the direction of Doctor Usher, the Primate of Armach, who then was in a powerfull and plentifull condition, and likely to have undertaken the direction of the business. As for way how the matter was deferred unto him, it may be seen by the adjoyned Letter, which in the year 1633. was sent him: nor did any thing stop the proceeding of the Worke, before our late troubles began in Ireland and England, but the want of a compleat Plat-form, and some other contrivances which were referred to the Primat to effect: but since the troubles both here and in Ireland have unsetled all men so, that although there had been a Plat-form drawn up, yet few or none could have performed any thing in the Tasks which they might have taken; therefore the Work hath been hitherto interrupted. But seeing now we are in some hope that the Lord will be mercifull to us, and remove the Causes of future Distractions, we may also expect that there will be faithfull and able Agents found to undertake this Work, which will be so usefull for all the Churches; and to bring it about, the way may be this.
First, Let either this, or some other Plat-form be held forth, that such as will chuse Tasks, may know what to pitch upon.
Then let two hands be chosen as Directors, to whom all the Tasks when they shall be perfected may be brought in, that they may according to the Plat-form which they shall think fittest to be followed, set every piece in its own place, and joyne every limme of the Body to its Neighbour, till it be compleated and fitted for the Press.
When the Directors of the Work are chosen, let every one who doth choose a Taske, be obliged to notifie his Undertaking to one of them, that they may know what the Tasks are which are in hand, and by whom undertaken, that if all which is to be perfected hath not found a peculiar Workman, some body may be sought out and engaged to become the Undertaker for that which shall be wanting; and in case two should take the same Work in hand unknown one to another, the Directors may give them notice thereof, and move them to divide their Work between them, that it may be done with more expedition, or incline one of them to take some other Taske in hand, which perhaps hath no Undertaker.
An Agent also might be thought upon Residing in London, to whom from all Parts, and by whom to all Parts, the Letters should be addressed, which must be written to or from the Undertakers, or to and from the Directors; and his Charges should be born, and by him the Tasks when they are Compleated, should be first sent, and then conveyed unto the Directors carefully that they may not miscarry.
The Work being effected, the way to impart it unto Forraine Churches, is no more but to get it Translated into Latine, and Printed after that it is Printed in English, which the Company of Stationers will greedily take in hand, as a Book which will yeeld great and ready profit: and if there should be any difficulty in the printing of the Latine Copy in these Parts, because our Stationers perhaps will not readily venter upon a Book which will have no great vent here (as it is not likely the Latine Copy wil have, when the English is already extant) then meanes may be used towards some Forraine Stationer at Geneva, or elsewhere, who will not onelyonly Print it, but be induced to contract with the Translators, to buy the Copy from them, because the Book will sell no lesse abroad in Latine, then it will do at home in English; that is, exceedingly.
The Copy of a Letter which was written by severall 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 dutifull Respects premised: 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 onelyonly our pardon, but also its approbation of your incomparable benignity and love to the Churches of Christ. And althought it were too great inconsideratenesse 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 doe good, and chiefly to promote the Cause of the Gospell, 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 promise that your care and zeale for it, in the course that we here commend, shall no sooner appear, but it shall sind 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 then without, the want of inward peace molesting them more then of outward: Yet as the Ancient Civill Roman State, when often rent by intestine Wars, no sooner was invaded by a Forraine 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 Adversarie. And what do we know, whether the all-disposing wisdome 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 herein, and by whose auspicious setting it on foot, and with what success and greater hopes it still proceedeth (the perfection whereof we daily pray for) are need not now to relate. That which we here presume to propound, is a Worke 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 Worke is the framing of a Body of Practicall Divinity, for the furnishing of those Churches in speciall, as being most destitute of it, and very poore in the life and power of Religion. Now for the furtherance of so good and great a Worke, 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, unless 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 Wisdome, not onelyonly 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 Worke: And the rather are we emboldned to desire the engagement of your Grace herein sith we are Credibly informed, that your Grace formery hath much desired such a Work to be undertaken and effected. And who can better prescribe 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 flock 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 sett us down an Ample and full Platforme of the whole Body of Divinity, so as we may be able to discerne 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 meanes the whole Building shall be happily and the more easily finished, many hands making light work.
Your Graces most humble Servants in the Lord,
Will. Gouge
Jo. Stoughton
Jo. 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 gratify 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 agoe, 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. Dr. 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 Platforme, 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 aworke 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 other 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 Sollicitation and paines you can oblige those that in the Universities or in and about this City are able and willing to undertake it, I think you will doe a Work very acceptable to all that are Godly, and profitable to all the Churches at home and abroad. Let me therefore intereat you to proceed, that whiles there is any appearance of doing good to our Genertaion, 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 Procognitions 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 Conferre 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 Eulargement may be thought usefull, References may be made to such Authors as use them most effectually.
Lastly, Concerning the Cases if 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 goe about it; And what I shall be able to doe towards the encouragement 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 agoe 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 satisfy 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 Essentiial 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 action 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 farre 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 explaind 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 downe 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 Truths sufficiently explaind in the Ends and Means of all essential and Accidental parts of a Christian life is to be the matter of that which is properly in a strict sense called here Practical Divinity: add 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 doubtfull 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 joined together either in one Body of Treatise, or else so if they be two several Volumes and Treatises, yet in the Methode they may be all one, so that the Cases must be referred every one to his own 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 he 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 express; 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 express determinations are sett 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, 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 satisfy every mans conscience. For the different measures of knowledge and of the apprehensions of the Rule, make the conscience doubtfull; And therefore except the setled and infallible Rules be first received and proposed, all particular decisions of doubtfull 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 Theorythe 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 itself without contradiction of 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 sett 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.
End of the text · John Dury, An Earnest Plea for a Gospel Communion in the Way of Godliness (1654)