Letter to Lord Forbes

A Copy of M. John Duries Letter, presented in Sweden to the truly Noble and Religious Lord Forbes, &c.

SEeing you have been pleased not only to take notice of these mean endeavors of Ecclesiastical Pacification which I have prosecuted, but also to offer your favorable assistance in furthering the same to a hopeful issue: I acknowledge myself bound to give thanks unto God on your behalf, and to satisfy all your desires concerning my purpose in following out (as it shall please God to enable me) these intensions, that both yourself and such others as you shall oblige to Cooperate to wards the furtherance of this Cause, may by this brief Information know how and what to undertake, enjoying profitably, through the communion of Saints, the fruits of their spiritual gifts towards the raising up of this Tabernacle of holy Concord amongst Protestants. The things which are already known to you, either by the Latin Narrative or by other Writings and circumstances of our conversations together, I will not touch; only that which is most material to be considered by all that from their hearts seek the advancement of the Gospel of Truth and Peace in these our days, I shall (God willing) here mention, in showing three points, to which the sum of all thoughts and endeavors in this nature may be referred. The first is concerning the necessity of a common Fundamental confession of Faith amongst those Christians that receive the holy scriptures as the only Rule of Faith and Practice, and in the scriptures have the same apprehension and conception of the tenor of God, his Evangelical Covenant in Christ. The second is concerning the Possibility of framing such a Confession of Faith which infallibly shall be approved (by God's 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 Means of spiritual Peace and Unity in composing all schismatical differences and scandals. To these three heads all meditations tending to ripen these counsels, and all enterprises 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-work of all this negotiation, which is this that the only Means to reunite divided Protestants, and knit their Churches together in a bond of brotherly love is, to bring them to make public profession of one and the same Confession of Faith in respect of Fundamentalls. For I find it to be agreed upon, and yielded on all sides, that if the Fundamental Truthes of Faith and Practice be acknowledged and professed by two Churches, that those Churches ought for this cause to profess sisterly love one towards another, and that they ought not for some differences in things not fundamental, to break the unity of the Spirit through unprofitable debatements. For seeing we are expressly commanded to endeavor to keep the unity of the Spirit in the bond of peace. Ephes: 4. 3. therefore it plainly followeth, that it is not lawful to be at strife and variance for matters which by the property of their nature infer not a division of the spirit. Now it is certain that no diversity of opinions in things Extrafundamentall, by which the truth of Faith, Hope and Charity is not overthrown in a man's heart, can by the property of its nature infer such a division, and therefore for such a diversity of opinions, peace and brotherly love ought not to be violated. Now if it could be made plain to the divided 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 mutual Edification and Preservation against the encroaching power of darkness, they would be moved to leave of passionate disputations and laying aside the causes of their separation to compose their differences in brotherly love. But here now lieth the greatest difficulty of this whole Work, how to make this matter plain unto them; for all parties stand upon their own Justification, and to make their cause good, they will readily censure and condemn others highly, and least they should seem to contend so earnestly without a sufficient cause, they fall commonly to maintain that the adverse party runneth into Fundamental Errors, from whence they pretend to show that the cause of their division is a Fundmentall Necessity. Thus while everyone doth justify his own separation from others and that by upbraiding of errors Contrafundamentall, from hence ariseth the difficulty, whereof I spoke even now, that it is very hard to make it plain to the divided Churches, that the true causes of their divisions are Extrafundamentall. For if you will go directly to work and maintain this position, you enter into a labyrinth of contradictions, and shall have to do with every ringleader of a party, and withal shall be driven to debate more about Errors and Offences then about Truths and holy Duties, which is a work in this negotiation mainly unprofitable, and if you do not maintain the position, but labor to make men peaceable by Paraeneticall Discourses, you loose your labor. For a good conscience will not permit a man to profess himself a Brother to him, whom he thinketh to remain stubbornly in a Fundamental Error: neither can the affections of union spring up in the heart of him whose understanding is fully infected with the root of separation. Now the root of separation is nothing else but this opinion, which one party taketh up against another, that it lieth in Fundamental Errors, and to root out this weed from men's understandings, we must not proceed per Regulam falsi, in searching out the Errors of all sides to demonstrate them not to be Fundamental, but because veritas est norma sui & obliqui: we must draw men's thoughts and consciences to reflect with a single eye upon Truths Fundamental, that after we have comprehended all things necessary for salvation in our minds, then we may be brought to see that we ought to be have ourselves as Brethren towards all such as have the same feeling with us in these things. So then, we see by this how in the Work of Pacification, and wherefore it is necessary to search out Fundamental Truthes, and to have the same to be brought into a For me of a Confession, that in the Unity of the spirit being sealed up, the Consciences of all Men that tremble at the Word of God, may find themselves obliged to keep it steadfastly, in the bond of Peace. This Necessity of a Fundamental Confession is in this case of Pacification so absolutely great, that I fear not to affirm that without such a Confession it is impossible to re-unite the divided 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 cloak any longer their self-willed frowardness, with the imputation of Fundamental Errors against their supposed Adversaries. But besides this argument of the Necessity of a Fundamental Confession of faith amongst Protestants, there be many others of great weight and importance, whereof we purpose to touch briefly the summary heads, that all such as seek the building up of the mystical body of Jesus Christ, and that wish for the gathering together of the Saints in the unity of faith and knowledge of the Son of God, by the faithful discharge of the work of the Ministry may be stirred up in the fear of God to contribute their talents to further this effect: Here then the necessity of bringing a Fundamental Confession to pass may be seen, either in respect of Christianity it self, or in respect of the Protestant Churches jointly, or in respect of every particular Church severally, or in respect of the Ministerial duties to be discharged in every Church, or lastly in respect of every particular person who hath a care of his eternal salvation. Now if it be found necessary for the good of all these, who is the man that would not help to bring it to light? I say first that it is Necessary for the state of Christianity, that Jews, Turks, and Heathens (for who knoweth how near the day of their visitation may be) may have a true sum of Christianity, to know what it is: for so long, as such a Common Confession is wanting, it cannot be possibly known to them, but readily they esteem all Christianity by the apprehension which they have of such which are no Christians in deed, but in name. Therefore not to suffer this aspersion, to lie upon Christianity, such a Fundamental Confession is necessary. And moreover it is necessary for such as have to deal with Jews, Turks and Heathens in respect of Religion. For if either they be put to the defense of their own faith and profession, or if they have occasion to inform those that are not yet called to the name of Christ (if perhaps God might convert them) how shall they be able to perform understandingly, either the one or the other, so that they shall not contradict any that may come after them, to deal 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 go safely to work, 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 jointly taken, whether you consider them in respect of their Enemies the Papists, or of their half 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 sin, and for the gaining of the remnant of God's Election out of Babylon in a public 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 another's overthrow, to eat up and persecute one another. So that undoubtedly the Judgment will come to the height, except by this means the Lord will be pleased to prevent it. A man might write a Volume of the Necessity of a Fundamental Confession in this respect, but because to all judicious men the case is out of doubt, therefore I will speak no more of it.

As for the state of every particular Church by it self, the matter might not seem very necessary, seeing every Church hath it's own Confession for it self, wherein it supposeth to have all the Fundamentals sufficiently expounded, and therefore may think it needless, at least not necessary to proceed further for matters Fundamental. 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 tenor of all their Articles were infallible Fundamental Truthes, the disabuse of all Confessions, which troubleth more or less every Church, maketh one truly Fundamental and infallible Confession to be necessary to them all, to avoid the ruin which threateneth everyone of them. For to any judicious man that can discern the state of Particular Churches, and how one particular Confession is become a stone of offense, either by way of opposition, or else by way of comparison unto another, and how every Confession (though true and good) is nevertheless too weak to keep Unity 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 Fundamental Confession, which will be the infallible truth of God, and a true root 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 Ministerial 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 seen everywhere, all this is done in many places with offense and destructions of the hearers Faith, chiefly for want of an insallible Rule and fundamental 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 clear to a Christian conscience. Now this Rule and these Principles may be had in a Fundamental Confession, which for this respect is as necessary, as for any other hitherto named. For from this defect in matters belonging to Ministerial Duties all other inconveniencies hitherto named originally flowe, therefore the remedy of this is the help of all the rest, and I see not how it can be done without a Fundamental Confession.

Lastly, a Fundamental Confession is necessary for every particular man, that would be sure of the knowledge necessary to salvation. To demonstrate this, what is it needful, is it not as clear as the Sun at noon day, that by reason of the endless doubts and disputations, of the school terms foisted into divinity, and of the bitterness and malice of parties in maintaining their own and traducing their adverse parties tenets, that the simple plain man, is in a thousand perplexities and labyrinths, if he be zealous to search for knowledge, and if he be not zealous, must remain in unsettled ignorance? And that the worldly wise man either denieth all Religion, and becometh an Atheist, or else settleth it in the tenor of some certain opinions, and in the formality of some outward Worship: And that even the Scholars and Men of learning themselves are wrapped into inextricable confusions in their differences, and know not how to right themselves, to their own or other men's edification: And all this befalleth unto all these only for want of a Fundamental 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 himself, but as Christ did, the good of many for their edification.

This is the Necessity of a Fundamental 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 down 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 spiritual Meditation to clear their doubts when they do arise.

Secondly, I do suppose, that two, three or more men spiritually affected and void of partiality may agree together to set upon this work of framing a Fundamental 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 perform the Work, and to perform 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 Gospel. 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 plain 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 w ^ch are mentioned in all these Places, and let every Matter be noted distinctly by itself; for it is to become a chief head of some Fundamental 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 chief matter and the Order of the parts of the Fundamental Confession is found out, and it is found out from the Scripture it self without any addition: So that no true Christian can be able to except anything against it. This being effected, then every particular Matter and chief 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 speak of it, by Analysing the same into single Axioms, and by confirming the Axioms together, to set them in their due Subordination. For here perhaps it will not be needful to note again every particular Matter by it self to become a chief head of another enlargement, because after the first Amplification, the Truthes which may be superadded, will not all be Fundamental and absolutely necessary to salvation, to be expressly known or firmly conceived, but if a man will amplify matters the second, third and fourth time by this same Method, taking always one thing out of the bosom of another, he may do it for his own and others edification, and will perceive the degrees of Spiritual 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 fail 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 practice. 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 seek out and call to mind all the Places of Scripture, which have a Mark of Necessity or a special Promise of Salvation annexed expressly unto them. These places must be in like manner Analyzed into simple Propositions, and if you think 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 themselves in their several Subordinations. If men that are in different places have the same Scriptural book of Concordance (for nothing else but the Original Text, and a faithful Dictionary to know the true property of every word is requisite to go about this work) and follow punctually this Method, they cannot almost fail to make the same Fundamental 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 judgment in following Scripture would do, if he were to make a Fundamental Confession for himself, he will never reject, when he shall find it done by another. This then is the Possibility of framing such a Confession as will rectify all our confusions, and of framing it, so that it will be altogether without exception, neither can any insufficiency be alleged 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 practice, if it be rightly made use of and applied to the case (which cometh in question) without partiality. When the Confession is thus framed, it will be easy to demonstrate, that every Article of it is absoluely Necessary for salvation, either to be believed and known, or else practiced. For it will contain 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 speak of the Introducing of it into all Churches, I think it not very needful, because we are not yet come so far in the Work; yet because it may be profitable to give men well affected to the public good, occasion to think upon this also, I will open myself 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, chiefly if men be informed of the Manner how they themselves may make the very same Confession from the Scriptures. If men make a scruple of the sufficiency of it, to rectify men's Judgments in matters of doctrine or Action then, the use of it must be made plain, & a Method shown, 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 concur, when doubts are Extrafundamentall, which things being as plainly shown 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 Fundamental Confession) no man of any conscience will be able to refuse. This showeth the Possibility, that the Confession being proposed may and will be received. But much lieth in the first hint or manner of proposing everything, neither is this in any man's hand but in God's will, who hath the times and seasons of all occurences and the fit occasions of all actions in his own disposing, and according as men are acquainted with the course of God's dealing or are capable to observe his Counsel, by reason of some intimacie with his intentions, so they get hints or opportunities to do some part of his work in that whereunto he hath enabled them. As for me I have been hitherto as it were knocking at the door of a holy Communion and Correspodencie about this business, but by reason of the tumults of wars, and outward distractions of men's minds, that look no further then the appearance of things, not being able to penetrate into God's counsel, and way of propagating his Gospel, and by reason of my own bodily and spiritual wants and insufficiencies, which are yet lying heavily upon me, and by reason of spiritual Clamours and complaints, partly over injuries, vexations, oppressions and tyranicall persecutions of men's consciences, partly over self-willed conceitedness, and scandalous practices which rise upon all sides, my weak voice hath not hitherto been heard, because God's time was not yet come to open men's hearts to consider the matters that belong to the Universal Good of all Churches, and because we find by experience, that even the best and most Spiritual Men in these days, are either disheartened from public endeavors, 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 self, as it may be equally profitable to all divided parties) by reason of a secret partiality and love to their own parties, for the maintaining, and propagating of which, they bend all their thoughts, so that they can find no time to think 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 nowadays would consider, that God would have the members of Christ's mystical body to grow as the members of a natural body use to do, that is altogether all a like in their proportion and all one by and through another, perhaps they would have more universal thoughts and mind things, especially in the Gospel more appliable to the good of all sides then now they do, whilst in a Zeal for Religion and Truth they mind more the good of one then all. Now it is clear unto me 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 Posterity. This being truly apprehended by such as have Universal gifts, and a spirit to conceive of the public good of many, may be a means to further the Correspondency, which all this while I have been suing for in spiritual matters, and to ripen the fruits of that seed which is already or may be sown hereafter, in a holy Communion of Religious duties settled 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 University of Vpsall, what fruit, where, and when it will spring up, God only doth know, neither have I any other care or policy, but to see and stand upon my watch, and to know what opportunities of holy Communion, God doth offer in this nature unto me. For I know that the Communion of Saints (believed in the Creed verbally by many, but practiced in effect by very few) amongst men that have a special care to deny themselves as well in spiritual as in temporal things of a present nature, is the only Instrument which God doth make use of to build up his Church, and by means contemptible to the world to work great effects. So then in this you do see all my way and policy, both for Theorie and Practice in this work: which in a word is nothing else but a Solicitation (private or public as it falleth out) of a godly Communication of counsels and endeavors amongst the learned of this age for spiritual Peace and Unity to be procured by a Fundamental Agreement in matters belonging to Knowledge and Practice according to the Scriptures.

Therefore if you, by the address of God's providence, do light upon any fit man, able and willing to correspond with me in this nature, I entreat you to give them information of that which you know concerning my proceedings; and If it be found expedient, I would wish to hear in due time from them to be participant of the fruits of Grace which God's Spirit will pour upon them, for the good of the Common wealth of Israel. I need not mention what an entry and progress God hath given here unto me, and what (if his blessing continue) the issue may be, if it be lawful for us in these matters to make rational conjectures. You know all the particulars, whic • I can say in this behalf, only one thing I will mention, concerning my purpose o • introducing the forenamed Fundamental 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 door, and after the chief worthies (if God permit) J conceive it might be brought to the Universities, and from the Universities 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 Fundamental Confession by degrees, and this may be done with greater speed and facility 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 conjectures, I love not to lead God's Work, but rather to be led by him in it as he thinks good. He knoweth where the first fruit of this sowing shall spring up, he hath prepared of old all the Workemen fit for this Husbandry, and he hath them in readiness: what presumption were it then for us to seem to prescribe anything to his counsel, and to predetermine to ourselves either the issue, or the particular way of driving forward his Work. I am fallen lately in love with this opinion, that it is very good for us in matters of duty towards God and chiefly in this Work, to see no possibility in respect of Men, and outward means to effect it. Many reasons might be alleged to show why this is very good, but one that pleaseth me much is this, because that I suppose him to be no true servant of God, and so indeed not fit to join in this Work, that will not undergo a matter of duty without the foresight of the issue. He that will not loose his labor for God's sake, nay and be ill rewarded for his pains, he is unworthy to be employed in his service. And honest men that mind God's Cause without any respect, but because it is his will and Cause are well rid 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 men's resolutions, must not be concredited, except they be known to have both the faith and obedience of our Lord Jesus Christ without partiality, that is without minding themselves or their own plots and minding only God's will, and All God's will, and towards All God's Children and that upon all occasions, without much demurring and preconjectures. To men of this disposition, that you shall meet withal, I pray you to have me and this Work recommended, that I may be remembered by them before the throne of Grace, and that I may be participant of the thoughts which the Spirit of grace shall put in their mind for the setting forward of these endeavors. With such I desire to entertain Correspondency and to such I offer myself as a faithful Servant of the Communion of Saints in Jesus Christ, to whose favor and safeguard I commend both them and yourself in all your ways, as being