The Time-Serving Proteus
The source for this document is https://quod.lib.umich.edu/e/eebo/A56218.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
THE Time-serving Proteus, AND Ambidexter Divine, Uncased to the World:
Containing two Letters of M. John Dury (the great Champion for the New Ingagement, faithfully extracted out of the Originalls under his own hand.)
The first, to Joseph Hall, late Bishop of Exeter;
The second, to William Lawd, late Archbishop of Canterbury.
WHEREIN
He expresseth the Reasons which moved him, not only to scruple and dislike, but in some sort to renounce his Ecclesiastical Orders, and Ministerial Function formerly conferred on him in the Reformed Churches beyond the Seas; because not given by a Dioecesan Bishop, but by particular men, whereof none is above the degree of a Priest, and in point of conscience to crave and receive a Reordination, and new Orders from our English Bishops; that so he might enter by the door into the sheepfold. Whose superiority in degree over other Ministers, and sole jurisdiction in conferring Orders, he asserts to be jure divino; professing withal, his conscientious observance of, and submission to all their Canons and Constitutions, and testifying to all the world that he was the Prelates and this Archbishops most humbly devoted servant in all obedience; and so he actually was till their fall; and then he quite deserted them, and turned a zealous Presbyterian again, until the late change of affairs metamorphosed him into an Independent: and since, into the first printed Advocate for the New Ingagement, proving a Divine of as many various Editions, as there are several impressions of his inconsiderate Considerations.
Jam. 1. 8.
Jude 12. 13.
Printed in the Yeer 1650:
A Copy of a Letter presented to the Reverend Father in God, JOSEPH Lord Bishop of Exeter, by John Dury.
Wherein he setteth down the reasons which moved him to crave Orders in the Church of England, after he had gotten a presentation to a Cure; although else-where beyond seas he had been formerly called to a Pastoral charge in one of the Protestant Churches.
Right reverend Father in God:
IT doth import everyone who is called to a Pastoral charge in the Church, to satisfy his own conscience in all things belonging thereunto, and be sure, that he entereth in by the door into the Sheepfold, least if he enter in another way, he be counted a thief, and a robber. Now I was lately called by my Lord's Grace of Canterbury to such a charge in this Church of England; whereof I never was heretofore a member in the Clergy. Therefore I thought it my duty to consider with myself, whether or no I could lawfully take such a charge upon me, except I were first received & admitted unto the Ministry as others are in this Church of England; which after ripe deliberation, I found I could not do, either lawfully, in respect of the Church in which I am to have a charge; or conveniently, in respect of the duties to be discharged in it; or safely, in respect of the tranquility of my own conscience concerning both: For which cause I found it requisite to request, among other favors, this at your Lordships hands, that you would be pleased to grant me the orders which are appointed by the Canons of this Church, to be received after a presentation or title is granted, and before institution and induction may be given to any, who is to have a charge of souls. It is therefore my humble desire and entreaty, that I may have the privilege and right which others have by lawful ordination into the Ministry, to discharge the office unto which I am called in this Church. And least this request should seem to be without ground and motives sufficient to persuade my conscience to desire it, I will shortly set down the reasons which induce me to sue for this favor.
1. I cannot find in conscience, that I am a true member of the Clergy in this Church, except I have the orders which others have in it, and as it is appointed by the Law that everyone should have. For the Ordination of the Church giveth one the right to be a member of the Ministry in it: and he is none of the members that is not ordained as the Church appointeth. Now it is so with me; therefore I think myself obliged to seek for your Ordination, that I may have the previledge of a true member of the Clergy, and enter in by the door into the Sheepfold.
2. A Minister must be careful before all things to be without blemish, and occasion of offense, both in respect of the Church wherein he is to follow his calling, and in respect of a good conscience whereby he must walk and be conversant in his calling: But except I receive Orders appointed by God in the Church, I conceive that I cannot be blameless in either of these respects. For first, in respect of the Church, I should not be blameless because the Law of the Church doth admit none to be a Curate or Minister, except he be ordained by some Bishop of this Church. Secondly, I should not be blameless in respect of my own conscience, because I must intend to observe and submit myself to all the Canons and Constitutions of the Church agreeable, or not contrary to the Word of God: Now I know, that this Canon touching the Ordination of Ministers, is one of the chief and important Constitutions, and most agreeable to God's Commandment; therefore I acknowledge myself bound to observe it.
3. Although I have been admitted else-where unto the Ministry, yet I think not that Ordination sufficient to authorize me to discharge a Pastoral office in this Church. 1. Because the Church where I was formerly admitted, is not the same with the Church of England, as being different in Government from it. 2. Because the orders which I received formerly were not given by persons of the same degree and authority, by which these of the Church of England are conferred: For those are given by particular men, whereof none is above the degree of a Priest; but these are given by a Diocesax or Bishop.
4. Because in my former calling to the Ministry, I have been heretofore interrupted and perplexed in conscience about it: For a year after I was ordained, I fell in trouble of mind concerning my calling, and was once resolved to have left it wholly: The cause of my doubt was, a certain restraint and confinement of my Ministry, to certain conditions not agreeable to the freedom of a good conscience in professing the Gospel, which were laid upon me both by those that sent me, and those to whom I was to minister the Word: When I found this, I fell in a deep trouble of mind; whereupon I went back again to those that had sent me thither, and got a discharge from them out of that place, and permission to go to my Country: There I stayed a long while before I could find a resolution to continue in the Ministry; which at last by the persuasion of learned and godly friends, I found so far, that I thought it not lawful for me to ronounce altogether that calling, whereunto from my youth I had sincerely dedicated my studies; to which I had been publicly chosen by a Church, to which I was approved fit by the judgment of many, and to which I had obliged myself by solemn promise towards God. So being afterwards called to a Noblemans family, I returned to the function of a Lecturer, and would never take upon me the charge of souls; and thus have continued till now in ministerial employments of such a nature, as did not bind me to any particular Church. But now finding myself called in another Church, otherwise ordered, to a particular cure, and finding the nature of this cure agreeable to the Word of God, and myself disposed in due time to discharge it, I think that, seeing the former Ordination hath been heretofore troubled with doubts, and interrupted; to the end I may go about this charge to which I am now called with a full resolution, and a faithful assurance of a blessing from God, I ought to enter by the door, and crave such enabling as the Church can give me by God's Ordinance, not neglecting the Power which God hath bestowed upon the Rulers thereof, whereby they can give Orders unto their subordinate Ministers, whereof I am appointed to be one; And therefore to quench, and prevent all further doubts, of my calling to the Ministry, I find myself bound in conscience to crave and receive Orders in this Church of England, which for these, besides other causes, right Reverend Father in God, I humbly desire your Lordship to confer upon me, if I shall be found capable of them, after trial and examination: For which favor and benefit I have cause to praise God, and be bound to pray for your Lordships perpetual increase, in all spiritual and temporal happiness: remaining always,
Exeter 22. Feb. Anno 1634.
Your Lordships most humble and devoted servant in Christ, John Dury.
Mr. Dury was so far in love with these reasons of his, wherein he manifested himself not only an absolute Episcopal Proselyte, but Parasite, both in his conscience, judgment and practice beyond all former presidents, by Archbishop Lawds presentation of him to a good benefice in Devonshire, which wrought these strange alterations and miraculous effects therein expressed, that he sent the copy of them, written with his own hand, indorsed by him as aforesaid, unto this Archbishop of Canterbury enclosed in this ensuing Letter, written with his own hand, and thus indorsed by the Archbishop himself, Rece. Mar. 10. 1633. Comp. Aug.
To the most Reverend Father in God, my most gracious, Lord William, by God's Providence Lord Archbishop of Canterbury; Primate of all England and Metropolitan, Chancellor of Oxford, and one of the Lord's of his Majesty's most honorable Privy Counsel, my most Noble Lord, and ever-honored Patron.
Most reverend Father in God;
SEeing I ought to be jealous over myself in all things that concern the public, least I give just occasion to anybody (but chiefly unto your Grace) of conceiving anything of my actions, (but chiefly of that which doth concern my taking Orders in this Church) otherwise then might be for my credit; as if either formerly I had without sufficient cause delayed a thing of so great moment, or now lately had rushed upon it unadvisedly; neither considering the nature of the work in itself, nor the offense which Forrainers might take at me if they should come to know it; I did think good for all these respects to present this Letter, first in the original to my Lord of Exeter, and now in the Copy unto your Grace; that all sinistrous and doubtful opinions might be prevented, and the true cause might appear, wherefore I did now and never heretofore intend this matter; therefore I beseech your Grace to take this also in good part, and keep me in the favor of your good opinion, as one that desires nothing more, then to live and behave myself so, that I may testify to all the world that I am your Grace his
Most humbly devoted servant in all obedience. John Dury.
Westminster 10. March 1634.
BY the serious consideration of these two Letters, and the marginal animadversions on them, Mr. John Dury his seduced engaging Patrons and Disciples, (comparing them with his subsequent changes and wheelings about with the times and thriving Party) may take an exact Character, as well of his inward as outward complection, which S. James thus characteirzeth, Jam. 1. 6. 8. He that wavereth is like a wave of the Sea, driven with the wind and tossed: A double-minded man is unstable in all his ways. We shall say no more of him at present, but recommend these three sacred texts to him and his followers, most serious considerations and second thoughts.
Prov. 24. 21, 22. My son, fear thou the Lord, and the King, and meddle not with them that are given to change; for their calamity shall rise suddenly, and who knoweth the ruin of them both?
Jer. 2. 36, 37, Why gaddest thou about so much to change thy way? thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. Yea, thou shalt go forth from him, and thine hands upon thy head: for the Lord hath rejected thy confidences, and thou shalt not prosper in them.
Rom. 1. 35. Who changed the truth of God into a lie, and worshiped and served the creature more then the Creator, who is blessed forever, Amen.
Isai. 9. 16, 17. For the leaders of this people cause them to err, and they that are led of them are destroyed. Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for everyone is in hypocrite, and an evil doer, and every month speaketh folly (or villainy) for all this his anget is not turned away, but his hand is stretched out still.