The Hartlib Papers

  [Hebrew letters: alef lamed dalet [or res?] yod]

             Certaine Propositions

                  concerning

        Ecclesiasticall peace; betwixt the reformed

                et Lutheran churches.

            {if it be possible   }

Rom. 12. 18 {                   } Have peace with all men

            {As much as in you is}

                   The Preface

To speake a word or two by way of preface concerning the subject and scope of these propositions; seeing it is knowen what miseryes[altered] and mischiefs are befallen at this time to the churches of God because of schismes and scandales; et what hinderances bitter et polemicall writes are at all times to the edification of those soules who should be taught how to shew by good conversation their workes in meekenesse of wisdome; it is to be thought on; That the peace Ecclesiasticall whereof heere is spoken, is meant to be either a Truce or cessation from schismaticall controverssies, or else a moderate et Christian-like way of a meeke spirit in handling necessarie differences: or lastly an open and publik profession of brotherhood in points fundamentall wherein there is agreement: et a mutuall consent to surcease from[altered] qvestions et points unprofitable to edification; that there may bee freedome betwixt us et Lutherans to communicate together in things tending to the good of all Evangelicall churches; et that all other purposes may be set a worke, which shall be found fitt to advance the overthrow of Antichristianity; and to undermine the Powerfull policie of such as uphold the kindome of Satan. To which effect these following heads have beene shortly thus conceived and contrived by some, to be in due time proposed unto others: that every true hearted Israelite here, who wisheth well to Ierusalem both here and else where; may know assuredly; that there be many

                           The Propositions

                  The Propositions

Heere two things are proposed to all Godly Mens consideration;

     First some generalities concerning the worke it selfe which is intended

     Secondly, some Particularities concerning the manner of proceeding in it, and some cheife things to bee thought on in the execution

                   Concerning the First

  1 Whether such a secret conspiracy (as I may so call it) in a course and purpose of Ecclesiasticall Pacification may be thus undertaken Lawfully and Laudably, yea or no?

     If no, for what cause and reason?

     If yea. upon what Grounds and motives of persuasion?

  2 Whether there be any appearance & Hope of Possibility that any thing can be effected in it, yea or no?

     If no, let the grounds of impossibility and the invincible impediments be made manifest.

     If yea. let the meanes of Execution and the way of proceeding bee chalked out according to the Rules of Humane & Divine Prudence.

  3 Whether this worke of Pacification be not every way the most necessary and most profitable thing (next unto the very preaching of the Gospell) that can be thought on in the care which every preacher ought to have for the building up of the house of God; yea or no?

     If yea. then to shew the Necessity of the worke, First, let arguments be produced from the word of god, not onely from expresse commandements, but also from other Patheticall exhortations throughout the Scripture; whereby this truth may be so urged upon every mans Conscience, that none having but any Sparke of grace or light of Conscience shall be [catchword: able]

     If no; then let any other thing next unto the preaching of the Gospell be named; which is indeed more or as much necessary and profitable to Gods glory and to the Salvation of Soules. and it shall be taken to heart before this be farther prosecuted.

  4 If therefore the course in hand be found Lawfull and Laudable and the thing it selfe be found Possible and above all other things most needefull and usefull as by Gods grace it shall evidently appeare; then it is the duty of us who are Messengers of God to preach the words of life and Peace in his name to men; not onely to seeke by prayer towards God, but also to labour and deliberate by consultation with the word of his mouth, and by communication and provocation one with another, both how and by what meanes this great worke, which must be done so necessarily and can be done so profitably; may be done in very deed, by all such as are fit to labour in it most Effectually and Powerfully. [catchword: For this]

     For this cause let us proceede a step further to consider How and what must be done in this worke Effectually and Punctually; which is the matter of these following heads.

                   Concerning the Second

  1 Whether the very manner of proceeding in this worke be not the most materiall and effectuall thing belonging to it. yea or no?   If no. then let another thing be named of greater importance in the worke. If yea. then let us resolve to waigh it and plot it & conclude it so justly, so prudently & so wisely; that it may be executed most safely, most easily, most orderly, and by consequent, most secretly, most jointly, most constantly, and most irresistably.

  2 Whether the manner of proceeding by the wayes of knowledge hitherto used in Disputations, conferences and Synods, or the manner of proceeding by the wayes of Charity hitherto little or not at all used, in life and conversation towards others; or in meetings and censures against them, be most convenient to our purpose of Pacification. yea or no?

     If no. let it be seene wherein the way of endlesse Theory fit to debate points eternally and to give vent to the Spirit of Contradiction, which hath beene so long used, hath beene profitable to build up the Churches; or wherein the way of Charity hath beene unprofitable to destroy them. If yea. let us then if we be indeed Angels of peace & not men of strife, prepare according to the word of god the wayes of peace and make a streight path for the unity of the Spirit, in this desert of controversyes. Let us (I say) in the dueties of practise both informe our owne consciences and convict the Consciences of others: first, concerning the crooked paths wherein many have walked hitherto and wherein no equity hath beene found to [catchword: leave]

          Now concerning these wayes thus we enquire further and more particularly

  1 How we ought to behave our selves Conscionably for edification one toward another in all things of Indifferent nature; as in matters of outward Decency; in things neither commaunded nor forbidden by Gods word; in Rites or Customes received or imposed & such like as the Apostle Rom: 14. & 1 Cor. 8. 9. 10. 11. doeth Mention: whereof some cases of Conscience must be framed & decided and applyed to our present estate, according to the rule of Charity prescribed in those places.

     Heere then let us conclude

     1 What things be of indifferent nature & what not?

     2 How farre a thing in nature indifferent may be urged upon one & refused by another; or not urged & not refused.

     3 By what Circumstances a thing indifferent becommeth of another nature.

     4 What is properly called Superstition & what degrees are of it

     5 How farre one that is strong judging another to be superstitious and weake ought to beare with him in charity for Gods sake.

     6 What is to be thought of the foure controverted Ceremonies betwixt us & the Lutherans, viz 1 of the Exorcisme in Baptisme. 2. of the breaking of bread in the distribution of the Lords Supper. 3 of Auricular Confession. 4 of the Altars, images and church-garments. whether they be of indifferent nature, yea or no

     7 Whether a Reformed protestant having no conveniency to resort to any congregation of his owne confession; may not and ought not to frequent their Churches; to heare the [catchword: word]

     If yea[??] how shall he be freed from betraying the truth or pertaking with that which he iudgeth perhaps to be in them superstition, & not convenient to be done?

     If no[??] How shall he be freed from Schisme & Seperation, from that Church which all orthodoxe Doctors acknowledge to be a true Church, & to agree with vs in all points fundamentall & necessary for Salvation.

  8. How shall a man follow the Apostles practise to become all things vnto all men, in giving not offence to any, that he may be pertaker of the Gospell with every one? & in what things and cases, & how this ought to be done.

2 [editorial mark] How the Points of Doctrine which ar in controversy may be handled most profitably to edification; that the ignorant may be instructed by them in things profitable, & all contentions and endlesse strife about words may be avoyded. Heere then let vs determine

  1. By what meanes[altered] of Authority and perswasion, railing & [reproachfull? blot] accusations, in books and sermons against whole sects or private persons, may be henceforth hindered or else punished.

  2. How the straine of Scholasticall disputation consisting in Termes & Questions; which are strangers to the Scripture & which some Godly men thinke to be the roots & seeds of all confusion in sacred knowledge, may be hereafter avoided; & instead[altered from insted] of it a plaine and easie way may be brought in, to decide doubts by [letter deleted] the texte of it selfe, not going further then the expresse word doth lead vs by a cleere consequence.

  3: Whether in discussing points in controversy it be not more profitable to insist vpon the confirmation of the truth of ones owne Doctrine by positions & contrapositions. (id est per Theses & Antitheses) as we see commonly the Apostle St Paul doth in his Epistles to the Rom. Cor. Gall Phil. Coloss. then to aggravate the hainousnesse & refute the falsehood of our supposed adversaries Doctrines yea or no?

  4: How fundamentall points may be distinguished from others not fundamentall; and points that edify from curious and vnprofitable matters? Here then let vs know particularly & distinctly, what is Gold, Silver & precious stones [letters deleted?] in respect of the fundation; and what is Timber, hay & stubble 1. Cor. 3. 12.

  5. Whether the heads of Doctrine debated betweene vs and Lutherans viz: concerning. 1. the person of Christ. 2ly. the presence and eating of his body in the bread. 3. Predestination & vniversall grace, bee fundamentall points yea or no? If yea. Whether then it followeth necessaryly that either they or wee in contradicting each other must erre fundamentally, <left margin, third scribal hand: yea or no? if this doeth not follow, then we ought to consider how farre a fundamentall point being discussed fundamentally> [second scribal hand:] is to be sought into; & what may be in it not fundamentall if it be too farre ript vp: if this doeth follow then wee ought seriously to consider two things; first[altered] how the difference may be taken vp and the controversy reconciled betweene vs and them; either by some mild and favourable interpretation [third scribal hand:] of both speeches, to make up some middle sentence of two extreames in appearance; or else by some generall truth and Doctrine comprehending both extreames as particulars under it, in different respects; or lastly by some particular truth distinct from both extreames and yet not directly opposite to either: but able in some [sorte?] to respect to agree with both. Secondly [catchword: What is]

[fourth scribal hand:] what is to be thought of all such of former ages, & of this age; that never knew not so much as the state of these[H alters from the] controversies; & yet died in that sort of ignorance being persvaded through a good conscience <right margin, H: being in simplicity of faith et obedience that> [that?] Iesus Christ was theire Saviour[altered]; the Qvestion is whether that simplicity of knowledge or rather that ignorance of a Fundamentall (as it is supposed) controversie was any prejudice to their Happines yea or no?

     If no. then the point can not be sayd to bee fundamentall & absolutely necessarie.

     If yea. then I Say that (I) dare not presume to iudge another mans servant.

     If it bee sayd that though[altered from through] the point bee fundamentall, yet they might be fully happie in dying without the knowledge of it, if so bee there ignorance was in simplicitie; then for my part I resolve to containe my selfe rather within the simplicitie of conscionable[altered] godly knowledge, wherby I am sure to bee [saved? blot]; then to breake forth uppon the deepest pointe of controverted knowledge wherby I am in danger to erre & to be damned, from whence ariseth in my mind another doubt not altogether to be <right margin, H: slighted> [slighted?] which is this. Whether every Error in any fundamentall point doth exclude a man from true fayth & by conseqvent from Salvation yea or no?

But if it be said no; that the heads of doctrine debated betwixt us & the Lutherans are not fundamentall in those things wherin the state of the controversie consists; let us then inqvire & be resolved what hath made them [a? altered] cause of schisme betwixt them & us? & why we should yet remaine under the curse & scandall of this schisme? .6. Whether it be lawfull for preachers & Doctors to acqvaint the common peaple & simple sort with schoole qvæstions yea or no?

     If yea; what cautions & Rules of Prudencye are to bee used when this <H: is> done.

     If no. What sort of Qvæstions are fittest for their[altered] edification? & how ought they to bee proposed from the word & decided by it either in matters of Theorie or Practise?

7 What pointes next to the fundamentall Pointes of saving knowledge, ought to be most intended by every one Learned or unlearned for publike of <et et> privat edefication? viz:

1 Whether they bee not all matters belonging to self-tryall, wherby in iudging our owne fayth & obedience, wee may know the spirit of Christ within us & make dayly our Election sure; yea or no?

2. What Latitud of truth or errour or difference of Iudgment may we suffer one in another concerning these pointes without breach of Brotherly love or vehement contentions?

Conceurning these heades & such as necessarily depend uppon [them? MS edge] wee intreat you beloved in the lord <H: to bee bountiful and [2 words deleted]> to digest & Ripen your thoughts; that being communicated unto us by the wayes[H alters] & addresses which shalbe made knowen to you we may in time & place convenient for the diseases & wounds of the Church be Able to apply them to disperse them & to impart them, to such as beiond seas implore your healpe & stand in need greatly of your best advice & counsell.

They are indeed destitute of the healpes which you have in Practicall Divinitie, so that many of them want that knowledge as some of us have seene with dolefull experience; but blessed be the lord whoe[H alters] hath caused this balme of Gilead the soveraine remedye for troubled spirits & afflicted conditions of life, to abound in this little plot of ground almost as much as in all the world besides. therfore be not churlish of it & niggard, but use it liberally, as the lord hath richly bestowed it uppon you; let <left margin, H: your purses> your mouthes, the your handes & your pens poure <left margin, H: out all [these?] good gifts> it out uppon those for whose vse[altered] the father <H: God> of all godde gifte hath bestowed <given> it uppon <unto> you, If therfor there be any consolation in Christ, if any comfort of love, if any fellowship[altered from fellowships?] of the spirit; if any [bowell,?] & compassion by the mercies of God which he hath showed unto us in Iesus Christ we beseech <H: you> consider the [catchword: Churches which]

Surely if any doe they shall not bee guiltlesse of her blood for ever, & for us that now call uppon them to helpe the lord in this his battayle against the mighty[altered]; wee shall not be silent against them; but shall leave a perpetuall cruelty wittnes of their[altered from the] cruelty to all ages & while we breathe wee shall cry out on Sions behalfe; O Earth cover not her blood, & let not her cry find place, let it ascend to the eares of the lord of hosts till he come downe from heaven in flaming[altered] fire to render vengeance to all those that have not knowne God, nor recieved the Love of his truth in Righteousnes; to be willing to pitty his saintes in ther temptations but I hope the lord shall addresse our wayes[altered] in this our endevour[altered] to provoke his faythfull servants to meet with none that are either unwilling or unfitt to assist us; which we besech him in mercy & tender love towards his Church to performe; for his truth & promise sake.

               AMEN:

Mr Ramsden in

       Dukes place.