to those that are abroad For the three parts of this Body if they were throughly and fully handled as from our Authors they may be will meet directly and in a right order with the three main and Original causes of our disorderlinesse and distracted condition to shew the Spiritual wayes of Reforming the same wherein if we shall agree to walk unanimously as no doubt we will we may undoubtedly also believe thar by this Union we shall to all our adversaries become not only invincible but irresistible to work the overthrow of Satans Kingdom And this shall suffice also concerning this point of Reformation which is to be advanced by this means and which the faithful Ministry of this Land is bound to endeavour by the Tenor of their solemn League and Covenant in the presence of God who hath put the means of this in our hand to be effected and now calleth upon us to make use of the same The last thing which I mentioned whereunto we are engaged and whereunto this Body of Divinity will be effectual is to concur with Forrain Protestants in the Common cause of Religion and to assist them against the Common Enemies thereof This Concurrence and assistance is an engagement that doth lie closer to us then I find it apprehended by many Therefore I shall endeavour to represent unto those that are Conscionable in matters of publick concernment not so much what help may be given to the cause by this means for that may be clearly seen by what is said already but what the obligation is which should make us Concurre with Forrain Protestants to uphold the profession of the cause As con cerning the assistance which this work will yield unto the Cause if we will adde any thing to that which hath been said already concerning the Credit of the Profession which it will help to uphold and concerning the Reformation of Disorders which it will help to take away we may consider two things First What properly the common Cause is Secondly What it is that weakens our hands in prosecuting of it If the Common Cause of Protestants be made any thing else then the Propagating of the light of the Gospel which is attested in the Scriptures that the Kingdom and life of Jesus Christ may take place in the souls of all men to the Glory of God the Father by the graces of his Spirit it is fouly mistaken For all that we have protested for in former time against Popery is this that we will not be led by the dictates of other men to believe and practise upon implicit faith and blind obedience what they prescribe to us in matters of Religion but that in such matters we will knowingly rely onely upon the Word of God revealed in the holy Scriptures to follow the dictates thereof And as we are bound still to continue this Profession against Popery on the one hand so in these distracted times especially we are obliged to adde a further Protestation to clear the truth of our profession on the other hand which is this that as we think it not lawfull for us to give up our faith to other men so we conceive it neither acceptable to God nor safe for us to be led by the dictates of our own imaginations alone to believe and practice singularly and by our selves whatever in matters of Religion we shall in our own private conceit fancy to be right but that we will rationally entertain and handle the word of God in the holy Scriptures for the understanding and practising of all Religious Truths offered and duties prescribed unto us therein that is to say that we will not interpret the Scriptures in matter of outward duty and performance contrary to the Common grounds of reason and righteous order amongst men and in matters of inward relation towards God that we will be wise unto Sobriety conceiving that to be the truth of the Spirit which is most answerable to the common Principles of the Faith of all ages and to the Spiritual state of holy Communion which Jesus Christ hath setled in the new Covenant between God and all his Members The common Cause of Protestants hath these four main interests in Christianity by which it upholdeth the truth thereof and thereby is distinguishable from all other Professions The First is The interest of Scripture knowledge The Second is The interest of the life of the Spirit The Third is The interest of orderly walking in all Gods Ordinances Natural and Spiritual The Fourth is The interest of the Communion of Churches in reference to mutual edification in these forenamed matters These interests being all joyned and professedly followed that is openly owned without offence as it becometh the Disciples of Christ make up the true Protestant Cause that is the profession of Christianity And if any one of these be not followed the Cause is so far deserted as it is neglected By Scripture knowledge which is the Fundamental Rule and Seed of the Profession of Christianity Protestants were begotten and are distinguished from Papists By the life of the Spirit which is the heart and soul of the profession of Christianity Protestants do grow up in Christ who is their head till they shall come to a perfect man and are distinguished from Socinians and all such as turn Christianity into a Moral profession of a new kind of Philosophy which is refined and entertained upon revealed Principles but in effect nothing besides or above humane Reasoning By the orderly walking in all Gods Ordinances which is the visible body of the profession of Christianity Protestants stand firm in the truth to bear witness thereof unto the world and are distinguished from all Libertines that pretend to be so spiritual as to be above all Ordinances And by the Communion of Churches which is the activity of this visible body Protestants are strengthned in their growth and testimony made invincible against their adversaries made helpful to each other and the cause and distinguished from all those that pretend to the singularity of Saintship in their several ways by themselves alone with the condemnation of such as go not along with them These being the true interests of this Cause as it is subordinate unto Christianity and Christianity being taken up upon none other ground but as it is revealed in the holy Scriptures nor maintained to any other End but to manifest the life of Jesus Christ by his kingdom unto the world it is clear that the whole observation of outward Ordinances and the practice of mutual Communion which are the two latter interests of the Cause must rise from the first and rest in the second of those which are the former and whatsoever designes practices negotiations and undertakings are said to be for Christianity or the Protestant Religion which are all one and do not attend to advance directly either Scripture knowledge or the life of the Spirit or the walking under Ordinances or the Communion of Churches or do tend seemingly
up Of the First What is meant by a Body of Practicall Divinity BY Practicall Divinity is meant the revealed truths of God concerning the obedience of the faith which is to be yielded unto his will There is a two-fold Divine Truth the one is to be contemplated which is the Object of the Understanding and Remembrance the other is to be practised which is the Object of the Will and Affections The first as we partake of it is the Conformity of our Intellectuall faculty to the testimony of Gods Word when we conceive aright of his meaning therein The second as we partake 2 Pet. 1. 22. 3. 1. 1 John 1. 16. Rom. 12. 1 2. of it is the Conformity of the purposes of our heart to that which is known to be Gods will when we prove how good perfect and acceptable it is That first is in the Notions of the Mind to beget Knowledge This other is in the Conviction of the Conscience to beget Resolutions and obediential Performance Of the first sort of truth Christ saith If ye continue in my Word ye shall know the truth Joh. 8. 31 32. Of the second he saith He that doth truth cometh to the light Joh. 3. 21. So then as there is a contemplative and intelligible so there is a Practicable truth that is a truth to be done which is the action of Vertue for Christ in Joh. 3. v 20 21. doth oppose the doing of evil and the doing of truth that is Vice and Vertue to one another He saith every one that doth evil that is who is vicious in his life hateth the light but he that doth truth that is whose life is vertuous and upright commeth to the light As darknesse is to light so truth is opposite to all falshood not only to that of ignorance and errour but especially to that of lying and deceitfulness which are no less inseparable companions of vice then sincerity and uprightness are of vertue in the souls of men Now both the Intellectual and Practical truth is originally existâ—nt in the living word as in the principle and fountain and from thence by the testimony of Jesus which is the Spirit of Prophesie in the Scriptures it is derived unto us as to a receptacle and vessel when by it we are sanctified according to Christ's Prayer John 17 17. Sanctifie them in thy truth thy Word is truth the Word preached by the Apostles and Prophets is both exhorting and testifying that is both Practical and Theoretical concerning that truth which in God is essential but as it is manifested to us it is the Grace of God which bringeth salvation Tit. 2. 11. Hence it is that nothing ought or may be called Theology but that which is taught by the Divine Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can only furnish us with that knowledge which is true Theology and whether it be in the Theoretical or Practical matters nothing is true Divinity but that which is Divine truth nor is any thing a Divine truth but that which is manifested by the Word of God the Word then to us is the Standard of Truth Now although the Action of the understanding must of necessity be Antecedent to all our Acts of truth because the will is a knowing faculty and cannot act orderly without the Understanding yet the Theoretical truths notionally apprehended bring the soul to no perfection of happiness except they become fruitfull in the actions of vertue The Notional Science of all Gods truth and of his whole will as it may be in the brain alone and without the practice whereunto that Science doth oblige the heart is more hurtfull then profitable to our felicity It had been better saith Peter not to have known the way of righteousnesse then 2 Pet. 2. 21. John 3. 17. after they have known it to turn from the holy Commandment If ye know these things saith Christ happy are ye if ye do them whence it followeth that if ye do them not you are not happy although you know them And the Apostle James doth place the blessedness of a man in his Deed as distinct from his bare knowledge when he saith He that is not a Jam. 1. 21 25. hearer of the Word only but a doer of the Work this man shall be blessed in his â—eed The happiness of his condition is made perfect in his Deed. Whence it is evident that Practicall truths import us and reach our hapinesse more neerly then Theoreticall because that which wee know although it be a truth is no part of our felicity nor a true blessing of God unto us except it either bring forth an injoyment of the life of God in us or else result from that enjoyment to us for the substance of all our felicity unto all eternity is nothing else but our union with God which is the enjoyment of his life and this life is only enjoyed then when by his truth he liveth in us and we in him His life in us is spiritual light and power Light is in the understanding and power is to move conformably to Gods will in the whole inward Man The Light sheweth him to us the Power maketh us and him one we may know him at a distance but we cannot feel his life and move in him except he be in us and we one with him The knowledge therefore hath less of the enjoyment then the power of life but there is a two-fold knowledg of Gods truth The one goeth before the enjoyment of his life and the other followeth upon it The knowledge which goeth before the enjoyment of Gods life is the true light which lighteth every man that cometh into the world Joh. 1. 9. this light is that which may be known of God which he doth manifest in Men and sheweth unto them He doth manifest in Men both that which doth make them clearly see his eternal power and God-head so that they are without excuse and that also which maketh them shew the work of Rom. 1. 19 20. Rom. 2. 15. his Law written in their hearts All this is manifested in them and shewed unto them partly by the Creation of the World partly by their own Conscience but yet all this and much more then this revealed both in the Law given to the Jews and in the Gospel given both to Jews and Gentiles I say all this both naturall which is common and supernaturall which is specially revealed knowledge nay although it might be in such a high degree as to manifest all Mysteries unto them may be fruitlesse and he that hath it without blessedness and destitute of the life of God for the truth which is both manifested in the natural mans heart and shewed unto him by the Creation is held up by him in unrighteousness Rom. 1. 18. And although he doth know God yet he glorifieth him not as God vers 21. And the Jews which had the form of knowledge in the Law and could teach others did not
with God as this doth enable us to observe the Covenant on our part and Thirdly Of Christs Mediation and Intercession in heaven for us as he doth continue us in that state of Grace which is the effect of the Covenant is also to be acknowledged that not onely the Relation which is between God and us in Christ may be believed but the Tenor of the Covenant as it is offered to us in the Word by him may be embraced Of the Form of the Contract IN the form of the contract two Things must be acknowledged 1. With whom the contract is made properly and directly and with whom indirectly 2. What the tearms of the agreement are by which it is made with each of them The contract of the Covenant is properly and directly made onely with Christ Jesus and indirectly with those that believe in him and make profession of his name for Christ is given as the Covenant of God unto them Isai 42. 6. and 49. 8. and they are received only for his sake and not for any thing in themselves The Termes of the Agreement by which the Covenant is made with Christ are these That whosoever shall be redeemed by him and be found in him not having their own righteousnesse but the righteousnesse of God Isai 59. 21. through faith to be made conformable unto the image of the Son of God shall become Children of God and Heirs of eternal glory Rom. 3. 24. Justified freely by his Grace through the Redemption that is in Jesus Christ Phil. 3. 9. be found in him c. Rom 8. 29. Predestinate to be conformed to the Image of his Son Rom. 5. per totum that he might be the first born amongst many Brethren Joh. 1. 12. He gave them power to become the Sons of God and Joh. 6. 39. I should lose nothing of all which he hath given me but raise it up again at the last day The terms of the Agreement by which the Covenant is made in Christ with the Believers are That God will be merciful to their unrighteousnesse and remember their iniquities no more that he will write his laws in their hearts and put them in their minds that he will be to them a God and they shall be to him a People and that they shall all be taught of God from the least unto the greatest Heb. 8 10 11 12. The tearms of the agreement by which the Covenant is made in Christ with those that make profession of his Name are That every one who nameth the name of Christ should depart from iniquitie 2 Tim. 2. 19. That such as separate themselves 〈◊〉 tâ—e Lord and touch not 〈…〉 shâ—ll 〈…〉 by him that he will dwell amongst them and walk 〈…〉 they shall be his people that hâ—â—â—ll be a Father unto them and they shall be his Sons and Daughters 2 Cor. 6. 16 17 18. And that every one who doth suffer with Christ shall also reign with him 2 Tim. 2. 12. Rom. 8. 17. Hitherto we have mentioned the heads of matters which shew what the Tenor of the Covenant is now follow those things which shew the way how amongst men it is established that they may embrace it and have the benefit of it Of the establishment of the Contract with Men for Christs sake THat this contract might be ratified and inalterably confirmed to the benefit of Man-kind Jesus Christ died and made these promises his Testament unto those that believe and make profession of his Name and rising again from the Dead by the power of his God head he is gone into heaven to administer from thence this Testament unto these unto whom he did bequeath it To this effect the Gospel was preached and is to be published unto the end of the World by the gifts of the holy Ghost which Christ did send down and will send down from heaven upon Men for this is a part of the Covenant which the Father hath made with those that are in Christ for his sake that his Spirit which is upon Christ and his Words which he did put in his mouth shall not depart out of his mouth nor out of the mouth of his Seed nor out of the mouth of his Seeds Seed from henceforth and forever Isai 59. 20. 21. In this Administration of the Testament for the establishment of the Covenant two things are to be acknowledged 1. What the general offer of Grace is on Gods part calling all men to Christ to partake of the Covenant 2. How the particular Tearms of the contract are made good with Believers and with the Professors of Christs name Of the general offer of Grace IN the general Call of all Men unto Grace three things are to be acknowledged 1. What state they are in who are called unto Christ 2. What they are called unto in him 3. By what way they come to him Concerning the first we believe That God hath appointed the Gospel to be preached to Men dead in sins and trespasses who have no abilitie of themselves at all to will any thing which is spiritually good far less to convert themselves or to prepare themselves thereunto Concerning the second we believe That they are called to receive the pardon of their sins rest and ease to their souls and the light of life according to that of Christ and the Apostles Come unto me all ye that labour and are heavy-laden and I will give you rest Mat. 11. 28. And be it known unto you that through this Man is preached unto you forgivenesse of sins and by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Act. â—3 38. 39. And awake thou that sleepest and arise from the dead and Christ shall give thee light Ephe. 5. 14. And he that followeth me shall not walk in darknesse but shall have the light of life Joh. 8. 12. Concerning the third we believe that the way by which Mâ—n come to Christ and follow him is Repentance from dead Works and Faith towards God according to that of Christ and his Apostles The Kingdom of God is at hand Repent ye and believe the Gospel Mar. 1. 15. Testifying both to the Jews and also to the Greeks repentance towards God and faith towards our Lord Jesus Christ Act. 20. 21. How the particular Tearms of the Covenant are made good to Believers IN the Particular Call of Believers three things should be acknowledged 1. How they are made to believe and entertain the offer of the Covenant 2. How God doth make good the Tenour of his Covenant in Christ towards them 3. How they are made sensible of their happy condition in Grace to apprehend their right to Glory Concerning the first we believe that such as hear the Word and are moved to answer the Call given them therein and to embrace effectually the Promises of the Covenant through the knowledge of the Lord Jesus Christ are moved and enabled so to do by a
our selves unto them not so much that they may not seem deceived in us and we found unworthy of the Honour given to us but that the free gift of Grace may be exalted in the Communion of Saints and God alone glorified thereby Even amongst morall men it is true that Commendations adde life unto vertue and that as the best things in their nature are most Communicable so it is one of the chiefest delights of the best natures to Communicate the same not so much to gain praise as to do that which is good in it self and praise-worthy which is the contentment of a vertuous disposition and if this is true in morall dispositions how much more ought it to be in those that are Spiritual if therefore there be any vertue if there be any praise let us think not only how to make good the esteem which they have of us but rather to do that which is good and commendable as it is acceptable unto God and approved of men for upon this ground the Apostle Phil. 4. 8. doth recommend unto our care and study all things that are true all things that are honest all things that are just all things that are pure all things that are lovely and all things that are of good report and that in respect of vertue and in respect of praise And if in this work which we are now exhorting to be undertaken all these Motives concur at once so fully and so eminently as in nothing more and that not in a private but in a publick respect then it followeth that if there be any vertue or sense of praise to be regarded in order to the holy profession which only is our glory that we will not suffer our Reputation to fall to the ground by a careless neglect of so manifest a duty wherein our credit not only is so deeply engaged but our Religion it self extreamly concerned So that if upon these motives and considerations this businesse should not at all be effected it would not only be an Argument of a most brutish insensibility and stupidity in us towards that which is true honour but it would clearly evince the unsoundnesse of our hearts in the Profession it self when we should appear so carelesse of maintaining and propagating the truth thereof that even with the loss of our reputation and the loss of the love of those that have sued to us for this duty we should suffer it to be blasted and lie under contempt when it is in our power to Vindicate both it and our selves from reproaches And thus much concerning the point of reputation The next Motive in this kind is the advancement of the Reformation of the Churches both at home and abroad a thing which doth mainly concern us a thing whereunto we are deeply engaged and a thing whereunto this work will be very conducible for as concerning the Churches abroad that it will be a profitable instrument in their hand to set forward the Reformation which they stand in need of we can have no greater proof then their own Confession in their Letter For this is the very ground why they make it their suite unto us that such a Body of Divinity may be compiled because they expect from it and by it an effectual means to take away the chief causes of their Distractions and Disorders in Spiritual things And because our own Disorders in some kind here at home in stead of being Reformed have increased of late and do proceed from the same diseases which have begotten theirs therefore in procuring a Remedy for our selves we may hope to become helpful unto them also Now that this Body of Practical Divinity will be very useful to this purpose may be gathered from the nature of our disease and the property of the cure to Remedy the same The diseases which afflict us proceed from the ignorance and distempers of our minde in things pertaining to God and from the unrulinesse of walking in things pertaing to Men This ignorance in the understanding and distemper in the will and unrulinesse in the outward man is fomented by the slight and cunning craftiness of some men of corrupt minds who being reprobate concerning the Faith as not adhereing to the Testimony of Jesus in the Word which is the rule thereof and having taken up either a Superstitious and Traditional formality or a singular and self-conceited Spirituality of worship and of godlinesse they deny the power and resist the truth of both by taking away the grounds and making void the Common Profession of Christianity These men both superstitiously and singularly affected seeking to get followers unto their severall wayes and opinions agree to wast the Churches and to blast with a pestilent breath all that is not conformable to their practice if they can finde any small colour for raising Calumnies against it and thus they fill the Churches with disputes and the heads of ignorant people with profane and vain bablings which dayly increase unto more ungodlinesse For by this means scandals are multiplyed the unity of the Spirit dissolved the bonds of peace neglected factions set on foot and continued with animosity wherein the weaker sort as Children are tossed too and fro and carried about with every wind of Doctrine till they lose their hold of all Principles and then give themselves over to Atheism This is the nature of our diseases both at home and abroad therefore the Remedy for both will be the same which can be none other but to this effect First that the faithful Ministers and Professors of the Gospel both there and here should stand fast together in one Spirit and one mind striving together in one way for the faith of the Gospel and in nothing terrified by their adversaries Secondly that they should both with one consent agree upon some profitable way of handling necessary and useful Controversies and of shunning profane and vain bablings and the contradiction of Science falsly so called Thirdly that we and they should endeavour by all possible means to fight against our spiritual adversaries with the sword of the Spirit which is the Word of God holding out unto the World the same form of sound words and dividing the Doctrine of Truth rightly in one and the same way of preaching and handling the Scriptures to advance godliness as it becometh workmen that need not to be ashamed And to enable us all joyntly to endeavour these things I am very confident that next unto the graces of the Spirit and the infallible word of truth delivered unto us in the Scriptures which are the two things which God hath Covenanted to continue with the Ministry unto the end of the World Isai 49. 21. I say next unto these two I am confident that no means can be used to enable us unto that endeavour more fitly and with Gods ordinary blessing more successfully then this Body of Practical Divinity if it were compiled and communicated in English to our men at home and in Latin
Belgicum sermonem esse translata quae magno usui sunt illis Ecclesiis Theologiae studiosis Nuper etiam inter nos Germanico idiomate editus libellus ex Anglico versus de Prax Pietatis ità omnes afficit Pietatis Cultores ut indè religioni quae in pura modestáque veritatis coelestis professione consistit accessionem permagnam sieri constet Ideóque sperare nobis licet si huic nostre vota accedat per vos favor requisitus ut facilè inter vestrates quibus ad haec similia beneficia Ecclesiae suae praestanda prae aliis tranquillitatem in hisce turbis facultates concessisse videtur divina clementia inveniantur aliqui qui collâ—gendis transferendis digerendis atque evulgandis Authorum praecipuis scriptis meditationibus practicis non gravatè suas impendant operas suumque talentum si id suadebitis unde futurum confidimus ut insigne Regnum Dei incrementum accipiat si corpus absolutum talis doctrinae existet ex vestris scriptoribus in quo tam in Theologia Tyrones studi sui quà m Ecclesiarum varii Pastores Concionum suarum materiam invenire possint aedificationi multò utiliorem quà m illa est quae hodie in scriptis Polemicis occurrit ità a studio contentionis ad Charitatis non fictae affectus revocari poterunt multorum animi ex quo tandem futurum sit ut ad Deum imprimis gloria gratiarum actio ad Evangelii professores cum Sanctitatis Pietatis studio Pax Concordia ad Ecclesias puplica aedificatio ad simpliciores pia Eruditio ad pios afflictos solida Spiritûs Consolatio ad errantes devios salutaris Conversio ad securos carnales vivida conscientiae exuscitatio ad Hypocritas obstinatos clara perversitatis suae convictio ad omnes etiam posteros major lux veritatis perveniat ad illos denique qui suum in hoc studio Talentum collocabunt ad Regni Dci Promotionem accedat illa vox quondam gloriosa beata à Domino qui rationem accepti Talenti conferet nobiscum Bene est Serve bone Fidelis in exiguo fuisti fidelis super multa te constituam Ingredere in Gaudium Domini tui Quod gaudium omnibus iis quibus postulatum hoc nostrum paâ—â—fiâ—â— gratum erit cum omni corporali faelicitate ex animo vovemus Valete in Domino Viri Excellentes atque omni honore nobis colendi Dabantur Hanoviae 24. Febr. Anno 1633. Joannes Daniel Wildius Verbi Divin Min. Ecclesiae Hanovicae Inspector Theodorus Leurelius Ecclesiae Hanovicae Minist Conradus Ammonius Concionator Aulicus ibid. Paulus Tossanus S. Theolog. D. Senatûs Ecclesiastici in inferiori Palatinatu Electorali Assessor Clemens Boesius Ecclesiae Gallicae Neo-Hanovicae Pastor Isaacus Boots Pastor Ecclesiae Flandricae quae Christo colligitur Hanoviae Matthaeus Rowyer Ecclesiae Gallicae Neo-Han Pastor M. Philippus Pareus Davidis Filius Illustris Gymnasii Hanoviensis Rector Professor Besides these who had a meeting in the City of Hanaw whereunto I was called at the time above written purposely to offer this Petition unto me and to engage me to follow it for them others there were who having been made acquainted with this desire of the forenamed Divines did also joyn in the same suit by putting their hands to another Paper of the same Tenor at Herborn and in some other places in March and April the same year 1633. Their names are these following Petrus Streithagen Sereniss Regis Bohemiae beatae memoriae Concionator Aulicus Joh. Moriaen V. Div. quondam apud Ubios Min. subscripsi Francofurt 23 April 1633. Philippus Suabelius Hoingae Solmensis Ecclesiae Patriae Pastor Johan Conradus Hopifius V. D. Minist in Comitatu Hanov. in Marchabel Exul Palatin Perutile hoe Propositum commune fratrum Germanorum votum meâ quoque subscriptione confirmare volui ego Henricus Meerbottius P. F. Pastor Stresbeomi Ladenburgicus in Elect. Palatinatu Johan Irlin Theol. Doct. Scholae Herbonensis Rector Professor Ecclesiae ejusdem Pastor Vicinarum Nassovicarum Inspector Mr Casparus Stippius Ecclesiae Siegenensis Archidiaconus qui suo reliquorum fratrum in Comitatu Nassovico Sieginensi nomine subscripsit Johannes Arcularius Ecclesiae Beilsteinsis Pastor qui suo reliquorum fratrum in Comitatu Nassovico Beilstemensi Orzensi subscripsit Thomas Dern Pastor Altenkirchensis nomine Ecclesiarum Comitatûs Sainensis This Letter in English speaks thus To the chief Patrons and Rulers of the Churches of Great Brittaine and Ireland the eminent servants of God and most respected favourers of the distressed Church in Germany be Grace and Peace from God the Father and our Lord Jesus Christ through the Communion of the Holy Ghost Amen ALthough it is attested by the Holy Oracles and the thing it self doth speak it that to the severall Members of the Church severall gifts of Gods Spirit are bestowed yet it is evident that the Father of Lights the giver of every perfect gift doth in the distribution of all his gifts propose unto himself but one and the same end which is the common edification and mutual usefulness of all unto each other For the Apostle saith That the manifestation of the Spirit is given to every one to profit withall and elsewhere we are commanded As every one hath received the gift even so to minister the same unto one another as good Stewards of the manifold grace of God For the Talent which every one of us have received of God is committed to our trust that we being made distributers thereof should not hide it in the ground as that unprofitable servant did but employ it to the advantage of our Lord that with such servants as are faithfull unto him we may gain more Talents both to our Masters use and to our selves These things Illustrious and Renowned Gentlemen Most Reverend and Reverenced Fathers and Brethren are alledged to the end that we may acquaint you with our wishes and desires that seeing we are certainly informed that in the Churches of Great Brittain the Doctrine of Practicall Divinity by the publique Writings of many godly wise Ministers of your Churches is brought to a great perfection and that it is excellently fitted for the use of the Common people but yet kept up as an hidden Treasure from the eyes of Forrein Nations within the bounds of your own language alone and that a very great benefit would accrue unto all Christian Churches and chiefly to those that professe the purity of the Gospel if so be those things which are peculiar unto you were published so as by them they might also be read and understood Seeing we say these things are so our purpose is to acquaint your Honours and Worships with our wishes and desires and by the bond of holy Communion in Christ and with that confidence of speech which our brotherly freedom doth suggest to intreat you you chiefly who being Rulers Protectors and Favourers of the Churches and are
free and special grace of God conferred upon them who of his own good pleasure doth work in them by the gift of Faith both to will their conversion and to perform the same so that they are brought Free-willingly unto Christ and desire above all things to be found in him to partake of the merits of his death Concerning the Second We believe that God doth make good unto all such as by Faith are found in Christ the Tenour of his Covenant when by his grace they are justified and adopted to be his children and sanctified by the Spirit of regeneration whereby they are also sealed unto the day of their final Redemption and enabled to walk and persevere in the obedience of Faith and in the enjoyment of grace unto the end Concerning the Third We believe that all true Believers may have a comfortable assurance of their blessed estate in grace by the testimony of the Spirit of Adoption unto their conscience given them in the sincerity of their walking with God in the Covenant according to that which the Apostle saith Rom. 8. 15 16. The Spirit of adoption whereby we cry Abba Father the Spirit it self beareth witness with our spirit that we are the Children of God and a Cor. 1. 12. Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity by the grace of God we have had our conversation in the World How the Particular Tearms of the Covenant are made good to Professors IN the particular Call of Professors to entertain professedly the duties and therein to receive the Graces of the Covenant Two things are to be acknowledged wherein the Communion of Saints do consist First That such as professe the name of Jesus Christ are to be gathered together and bound to joyn themselves in one body as members one of another in Christ Secondly That they are to be perfected and built up by the work of the Ministry towards the effect of the Covenant Concerning The gathering of Professors together into one Body First We believe that to effect this the Lord hath given gifts unto men At first Apostles Prophets and Evangelists to lay the foundation of his Church and now Pastors and Teachers to build thereupon who have continued and shall continue by a lawfull Ordinary Calling unto the End of the World Secondly We believe also that the gathering together of Professors into one body is lawfully performed when they professedly give up themselves unto God through the Ministry of the Testament which Christ hath instituted and by their professed subjecting of themselves to all the Ordinances of Gods house which make the Believers as one in the Covenant with God so one with each other before the World in the profession thereof to Gods glory Concerning the perfecting and building up of the Professors as one man till they come to the measure of the stature of the fulness of Christ in the Covenant We believe that the Lord hath appointed severall administrations of the gifts of his Spirit to be used amongst them in the household of Faith some relating principally to the inward man and some to the outward man and all to be performed as the services of Love in the communion of Saints The administration of gifts relating principally to the inward man is in the duties of publick worship whereunto Professors are obliged to apply themselves by attending to the word of Prophesie and by joyning in the ordinary Sacrifices of Prayers and Praises to be offered up unto God in his house and in the extraordinary and lawfull use of an Oath and of a Lot wherein Gods presence is to be attested and petitioned when necessary matters cannot otherwise be determined The administration of gifts relating principally to the outward man is in the duties of Love belonging to the communion of Saints wherein Professors are obliged to watch over one another observing each others conversation and to supply each others wants in all things And although in some respect all are bound alike to administer their gifts to each other by themselves yet We believe that the Eldership is more especially bound to over-see the wayes of their Flocks and to make use of the Keyes of the kingdom of heaven towards them to open and shut the dore of comfort unto them as they shall find cause and that the Deaconship is more particularly obliged to consider the bodily necessities of the Saints and to distribute the Contributions of Professors to such as stand in need thereof Hitherto We have spoken of the wayes by which the Covenant is established that is to say whereby God doth offer it the Elect do embrace it and the Professors do entertain it before the World Now followeth the Reason wherefore all men are bound thus to entertain it and keep it Of the Third Wherefore all men are bound to entertain the Offer and keep the Tenor of the Covenant THe Ground and Motive wherefore all men should receive the Offer and observe the Tenor of the Covenant which God doth make with them is Twofold First because God hath now commanded all men every-where to Repent and believe the Gospel Act. 17. 30. Luk. 24. 57. Secondly because God hath appointed a Day wherein the Dead shall be raised and the World judged in righteousness by the man Jesus Christ Acts 17. 31. who will receive none into Glory but such as have kept his Covenant by Repentance and Faith and by making profession thereof before the World Hitherto We have mentioned the fundamental Heads of Faith which concern the Revealing and the establishing of the Covenant Now followeth that which concerneth the confirmation of the same Matters of Truth to be known to confirm us in the Covenant COncerning the confirmation of the Covenant two things are to be acknowledged First What God on his part doth offer to assure us of the truth of his meaning and the Reality of his purpose in the Covenant Secondly What the Believers on their part are bound to do in accepting that which God doth offer for their confirmation in the promises of the Covenant Concerning the First We believe First That God hath given unto such as he hath received into his Covenant certain Signs to represent the Reality of his Purpose to confirm the things promised in the Word and to conveigh the assurance thereof unto them thereby as badges of his special Love to them in the Profession Secondly We believe further That these Signes are appointed for three several uses in the house of God First for the Reception of Professors into Gods house to oblige them to entertain the Covenant professedly and to this effect Baptism is appointed Secondly for the maintenance and continuance of Professors in the unity of the Covenant with God and one with another to which End the Lords Supper is instituted and Thirdly for the settlement of orderly Courses and the due observation and administration of all Gods Ordinances in the house wherewith he is in
VVHat the Duty of a Christian Subject is towards the Supream and Subordinate Magistrates 2. How they ought to be subject not only for wrath but for Conscience sake 3. Wherein a Christian ought not to be in subjection or a Servant unto men HItherto we have mentioned the Heads of Matters which relate unto the Circumstances of the Natural life now follow the Circumstances of the Spiritual Life of Professors THe Spiritual Life of Professors doth Relate to the Church either as it is made up of Members to make one Body or as in it are Offices and Officers with several Charges Concerning the Members of the Church we must know 1. VVHat Right and Relation a true Professor of Christianitie hath to any or all the Churches of Christ 2. What use he ought to make of that Right and Relation and how he should apply himself to some particular Congregation where his conveniency of Edification is greatest 3. How the Common Profession and the Duties of holy Communion with all the Members of Christ are to be maintained notwithstanding the application may be ordinarily made unto one particular Congregation 4. What the Care is which Members owe to one another in the Communion of Saints to build up each other in the Common Profession 5. What the peculiar Duty and Respect is which all Professors owe unto those that are the Leaders of others in the Profession for their works sake 6. How all Members and Professors ought to walk towards those that are without as to adorn the Doctrine of the Gospel in all things Concerning those that bear Office in the Church of God We must know 1. VVHat the Office of a Pastor is and how he ought to discharge it 2. What the Office of the Teacher is and how he ought to discharge it 3. How the Duties of the Pastor and Teacher are conjoynt and how distinct and separate 4. What the Office of a Ruling Elder is and how he ought to discharge it 5. What the Office of a Deacon is and how he ought to discharge it 6. What Correspondence and Communion these Officers ought to have one with another for the strengthening of each others hands in their Duties towards the Flock 7. What Correspondence and Communion the Officers of several Congregations ought to have one with another for the maintaining of the unity of the Spirit in the bond of peace amongst themselves to prevent or remedy Differences and for the propagating of the truth unto others that have not as yet received it Of all these states and Relations the Duties should be laid open as they are prescribed in the Word distinctly Then the state and Calling which hath a respect to all sorts of Societies joyntly as being the Seed-plot and Seminary of all Vertues to be exercised therein is the state of Schooles where ought to be delivered 1. What kinds of Schools ought to be constituted sutable to the Principles and Life of Christianity 2. To whom the Care of erecting and reforming of Schools doth belong and what necessity there is of this work 3. What the peculiar Duties are of School-Masters and Mistresses and of Schollars of both Sexes Hitherto I have reckoned up summarily the Heads of those Truths which will make a full Body of Practical Divinity if they be throughly handled and if the particulars which may be referred thereunto be fitly brought in As concerning the Supplement of Cases of Conscience I shall say nothing for the present hoping that if the Positive Truths be Compleatly handled and a General Rule shewed how to draw from the Tenor of the Covenant a resolution of Conscionable Difficulties there will be no great need of any large Treatise in this kind Yet I will not deny but that a full Body of Case-Divinity may be usefull if well ordered and published by it self but I would not have the Body of Positive Truths overburdened with Cases because our main Study ought to be about the knowledge of the Rules and our exercise about the application of the same to our wayes therefore we need not to propose a body of Difficulties to be resolved but our wisdome will be either to avoyd them so far as may be by a cleer direction preventing them or to overcome them when they cannot be avoyded by such a method as may be easie and followed by all that understand the Truth of Gods meaning and their own duty in the Covenant Thus I have adventured to cut out Work and offer Tasks to those that shall be willing to joyn in compleating this pious Undertaking not that I presume to precribe or limit any within these bounds or to follow this Method but that I would give occasion unto such General hints as these are For unto these three Heads of Principles Substantials and Circumstantials of Practice I suppose all the Collections which may be made out of our Authors may be referred and if this Effect can be obtained in any competent measure I shall have what I intended by these Proposals Hitherto I have spoken of the Body of Practical Divinity which I conceive will answer the request of Forrain Protestant Divines made unto us Now I shall come to the Reasons why it ought to be compiled and imparted unto them Of the Second What the Reasons and Motives are which should induce us to make up this Body of Divinity and Communicate it to Forraine Protestant Churches IF to advance this Gospel-work there were nothing else to move us but the excellency of the thing it self and the Call which we have thereunto by forraine Churches with those Arguments which in their Letter they have alleadged Truely these inducements alone might abundantly suffice and ought to engage us most effectually thereunto for if we have any true zeal to the glory of God by the Propagation of the Gospel if there is any sincere inclination to entertain the Communion of the Spirit by the Communication of spiritual Gifts and Graces and if there is any fervency of love toward the Brother hood or affections of serviceableness towards the fellow-members of Jesus Christ all others reasons besides those which they offer unto us will be found superfluous and of little use to perswade because the heart that is rightly set in heavenly places and raised unto the true Objects which unite the same with God is not acted by earthly Motives although it may reflect sometimes not unprofitably upon matters of particular concernment But we find too often and that to our great grief when we have to deal even with men that are accounted emninent in the Profession of Religion and that are of good abilities to judge of all things else that yet those Reasons which in their own nature are best most spiritual and most universal are not towards them most effectual to perswade but the motives which are more particular more outward and of lesser worth doth rather work and take more powerfully with them Whether this doth fall out either because good Men do
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 doubtful 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 joyned together either in one body of Treatise or else so if they be two several Volumes and Treatises yet in the Method they may be all one so that the cases must be referred every one to his 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 be 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 expresse 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 expresse determinations are set 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 and 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 satisfie every mans conscience For the different measures of knowledge and of the apprehensions of the Rule make the conscience doubtful And therefore except the setled and infallible Rules be first received and proposed all particular decisions of doubtful 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 Theory the 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 it self without contradiction or 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 set 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 An Extract of a Letter written by George Horne Doctor in Divinity and publick Professor of History in the University of Leyden To Samuel Hartlib Esq IDea illa Theologiae Practica Domini Duraei it a me affecit ut vix quicquam a Te hactenùs profectum magis Crede mihi nullum Divinius remedium sedandis illis Polemicis inter Protestantes affectibus rixosis verae pietati propagandae etiam apud Atheos Haereticos convenientius Nunquam illud ingens Irenicum Opus ad optatum stabilem finem deducetur nisi hoc effecto Incredibiliter mihi tota Dispositio Scopus placent Et quid quaeso remorae quo minùs Vester Ille Iosua Suâ Authoritate id intra breve tempus Orbi exhibere possit Abundat Britannia Viris capacissimis ad hunc laborem natis Longè profectò satiùs in ejusmodl Opere occupari curas manus plurium quà m in consarcinandis Commentariis Scripturarum quibus jam obrutus est Orbis Ecclesiae velut sub onere quodam gemunt Legam autem relegam totum Opus attentiùs si quid incidat quod aliquid ad Templi illius Hierosolymitani structuram conferre possit studiosè annotabo quanquam profectò eâ in parte Vestrates palmam obtinent ut id Opus non aliundè quà m ab Anglia exspectare Christianus Orbis possit Contulerunt tot pientissimae Animae tot jam annis copiosam materiam quid restat nisi ut Salomo aliquis evocatis Artificibus Templum longè illo Ceremoniali magnificentius exstruat In English MR. Dury his Idea of Practical Divinity hath pleased me as much as any thing that ever you sent me Believe me there is not a more Soveraigne remedy then this for the Putting an end to the controversies and quarrels now between Protestants nor fitter for the Propagating of true piety even amongst Atheists and Hereticks That great Work of Pacification will never be brought to the desired end of settlement but by this means The whole Order and Scope of this Work do please me exceedingly And I pray you what can hinder Your Josua from imposing it on the World by his Authority within a short time England doth abound with men that are most fit for this Work and as it were born to perform it It were certainly much better to have the cares and hands of many men imployed about such a Work as this then in compiling of Commentaries on Scripture wherewith the world is already over whelmed and the Churches groan under them as under a burden But I will read over this whole Tract more heed fully and if any thing come into my mind which may conduce towards the building of this Temple of Jerusalem I will carefully set it down Although in this part your English men do so excell that the Christian World needs not to have it done by any else So many godly Souls having for these many
years been preparing abundant matter for it What is now to be done but for some Solomon to call his Workmen together and build up a Temple far more magnificent then the Ceremoniall one was The Expedient for a Correspondencie with Forrain Protestants THe complaint which the Prophet David made in his low condition may now be taken up in our dayes by all that favour the dust of Sion and take pleasure in her stones namely that her bones are scattered at the graves mouth as one cleaveth wood upon the ground Psal 141. 7. for if we look upon the Churches which make Profession of the same saving truth in opposition to Popery as now they are divided and broken we shall see them almost if not altogether as uselesse one to another as dry bones scattered up and down ready to be cast into the grave or as chippes of wood lying on the ground onely fit to be gathered and burnt therefore our resolution should be the same which the Prophet took in the words following upon his complaint But our eyes are to thee O God the Lord in thee is our trust leave not our souls destitute There is none other that can help but he in such a case Let then our eyes be turned onely towards him because our expectation will not be in vain if we flie to him for refuge for we have a word of promise giving us assurance that he will help for Moses hath said That the Lord shall judge his people and repent him for his servants when he seeth that their power is gone and there is none Deut. 32. 36. shut up or left and the Prophet Isaiah hath declared for our comfort that when the enemie shall come in like a flood the Spirit of the Lord shall lift up a standard against him It is evident then that we have a Isai 59. 19. ground to hope that the Lord in his own time will make our dry bones to stir and live and joyn together and being clothed with flesh and skin to stand upon their feet and become a great and mighty army for there is no condition of the Saints so weak and low but God can and when it is fit will also raise them out of it because he hath in a readiness means which he hath appointed to that effect and when his spirit will breath upon them to set them a work the business will be accomplished Now the means by which the Lord doth execute his wonderful counsel and by which he will bring to passe his excellent work is two fold the one is the manifestation of the Truth by the armour of light and the sword of the Spirit which is the word of God to discover the hidden things of darkness and sweeping away the refuge of lies and Hypocrisie to stay the wicked one and consume the man of sin which part of his work is already well advanced in the midst of all these distractions and divisions of parties and the other is by the unitie of the Spirit in the Communion of Saints to bring the whole Body so to depend upon the head Jesus Christ that it shall appear at last sitly joyned together and compacted by that which every joint supplyeth according to the effectual working in the measure of every part to make the encrease of the Body to the edifying of it self in love and this part of the work although it is very little advanced in appearance yet there are Preparatives towards it which are not inconsiderable if rightly weighed and taken notice of and whereof in due time a more full account may be given but for the present we shall onely shew some motives for which we should attend unto this part of Gods Counsell and suggest a way by which we may help forward the effect thereof and become instrumental towards others in furthering his work The Motives which should induce us to mind the design which God hath of uniting his Saints together are so many in the Holy Scriptures and so clearly set forth that a Volum might be written thereof if we would be large but it shall suffice at present only to point at the places where the Holy Ghost doth urge the duty upon us if we look upon 1 Cor. 12. The scope of the Apostle is there to demonstrate that all spiritual gifts are bestowed upon the Church Militant on earth to the end that they may be made use of to profit withall by the several members of the mystical Body in the unitie thereof and in chap. 13. the grace of Charitie is said to be so necessary for this effect that without it none other grace is profitable either to our selves or towards others in the fourth of the Epistle to the Ephes ver 1. till 17. the Apostle sheweth that no man doth walk worthy of the Vocation wherewith he is called to the Profession of the Gospel who doth not intend and endeavour by humility meekness long suffering and forbearance of others in love to keep the Unitie of the Spirit in the bond of Peace and whatsoever throughout the Scripture is commanded concerning love which is the great and new Commandment and particularly in the 1 Epistle of John it tendes all to oblige our conscience to this main duty of seeking the Unitie of the Spirit amongst Saints and of keeping it in the bond of Peace and if the Apostles words Phil. 2. 1 2. be laid to heart they will convince any man that hath any feeling of his duty in this matter If saith he there be any consolation in Christ if any comfort of Love if any fellowship of the Spirit if any bowels and mercies fulfill ye my joy that ye be like minded having the same love being of one accord of one mind c. intimating that without the care of this duty all the joy and happiness which Saints ought to further in one another is quite lost and utterly made void which in these our dayes we find experimentally to be too true by reason of our divisions and strivings for which the name of God is blasphemed amongst the adversaries and the Profession of the truth amongst our selves is dishonoured Now to remedy this great evil and to remove the scandals arising from thence for which a woe is denounced and in some measure executed against us the easie way which is suggested is to set a foot a Religious Correspondencie with Forrain Protestants to carry on a Gospel interest amongst Christians not by strength or might but in a Gospel way by a friendly Correspondencie and concurrence in Counsels to hold forth unanimously the matters of Faith and Doctrine wherein we all fully agree and do own the same saving truths and to set a foot the Practice of the same Rules of duties by walking therein to oppose ignorance and profanness to banish confusion and disorderliness in worship and be no more strangers to one anothers condition but to entertain a mutual Care for each others good and the progress of the Gospel in the world to which effect a setled correspondencie upon Religious grounds and Principles between us and our neighbour Protestants will be both an easie and in Gods way a powerfull means which Correspondencie may be thus contrived and brought about We forthwith intend a systeme or body of Divinity wherein all the English writings of Practical Divinity and Cases of Conscience shall be digested in English and Latine and we intend the intertainment of strangers in a Colledge here from whence our Learning may be carried forth in most Languages by such Students and all good works advanced by the same hands to which we already find great forwardness in this Nation not only to labour in the work but also to contribute in matter of charge And of this Work in instituting a Colledge propagandis bonis operibus we shall give Advertisment to our friends as occasion presents not doubting but since the Lord hath given us in England such a measure of light and Peace but there will appear a ready heart amongst our Nations for the rowling away the reproach upon us of having much of faith and little of Works and from this Colledge and Trustees about this Work we shall be ready to maintain such Correspondence with our Brethren beyond the Seas that they and we may have cause to rejoyce and our enemies to mourn and this charge of Correspondency fixed upon the Trustees for the Work above said The incouragement of this Correspondency intended riseth much from the unspeakable blessing hath accompanied the Letter and Epistle of the Saints witnesse those in the New Testament what Luther Calvin and others have done that way and what dayly success therein of Epistoling there are clouds of witnesses For the present we judge it meet that what any Forrain Divine hath now to Communicate might come either to the Vice-Chancelour of the University or the Ministers sitting at White-hall weekly for approbation of Ministers And these things we desire may be remembred at home and abroad in the prayers of Gods people that we may not make forfeiture of our mercies by our sloth and negligence and sit down by the starving sluggard with non putarem FINIS Errata IN the names subscribed to the Latin Letter read Hopsius item P. T. pastor Schresheimi item Belsteinensis Beilsteinensi In the subscription to the English Letter read Hopsius Schresheim Orzen IN the quotations of Scripture places pag. 1. read in Margin 1 Peter pag. 2. in Margin read John 13. ibid. Jam. 1. 22. pag. 4. lin 39. read 17. 3. pag. 17. lin 36. read Luke 24. 47. p. 21. l. 35. r. 1 Cor. 6. 20. p. 37. l. 11. r. Isai 59. p. 41. l. 37. r. Dan. 12. 7. In the words of the discourse pag. 3. lin 17. read manifest my self pag. 5. lin 35. read Precognitions pag. 6. lin 31. read main heads ibid. lin ult read those pag. 34. lin 21. read Disputations pag. 36. lin 26. read pertaining pag. 37. lin 15. read from my judgement pag. 42. lin 4 read to one end ibid. lin 15. read rectifie pag. 44. lin 35. read Panrani pag. 45. lin 8. read the forrain p. 46. l. 26. read upon residing