to us in that Instrument 3. The Motives for which we should embrace and entertaine the same for if any of these three points be wanting we cannot be sound in the observation thereof Concerning the true Instrument of the Covenant we believe the same to be the Canonical Scriptures whereof two things must be known First What the proper Character of Canonical Scripture is Secondly How the truth of God for the knowledge of the Covenant is therein offered unto us Concerning the first this is to be believed That no Books are to be accounted Canonical Scripture that is the Word of God revealing his Covenant to Mankind but such as are written in the Hebrew Tongue and were given to the Jewish Church to be a Rule of their profession in order to the Covenant or were written in the Greek tongue and were given to the first Churches of Christianitie as well Jews as Gentiles for the same end Concerning the second this is to be believed That these Books offer the Covenant unto our Consideration and all divine Truths belonging to the knowledge thereof with infallible and uncontrolable authority most perfectly and very clearly to such as have an upright desire to know it And concerning these three Matters of Infallibility Perfection and Evidence which we believe to be in the Scripture this is further more distinctly to be believed 1. Concerning the infallibility of the Scripture we believe that the truth of God revealed in the Canonical Scriptures is so highly and incontrolably credible that no man no not an Apostle himself nor an Angel from Heaven is to be believed who should contradict the same but all Men Churches Councels Fathers Schools and their Writings Sayings Actions and Thoughts concerning divine Matters are to be examined thereby as by the onely rule of truth and righteousnesse and if they agree not therewith they are to be rejected 2. Concerning the perfection of the Canon we believe That the Word of God revealed therein is so compleat both for the matter and manner of expression that neither any thing unprofitable is therein delivered nor any thing profitable or needful to be known therein omitted but all things of Doctrine and Reproof of Correction and Instruction in Righteousness and for Comfort whether to be believed or hoped for or to be done or left undone unto salvation are more then sufficiently laid open and prescribed in a form of sound words which ought not to be altered so that all heathenish Philosophie in Divine matters and all humane Traditions and will-worship in the service of God are to be utterly rejected nor is it lawful for any to conceive that they can speak of matters of Faith more exactly and properly in respect of the things themselves or more conveniently and fitly in respect of the Capacities of men then the Holy Ghost hath done in those Writings 3. Concerning their clearness this is to be believed That the word of God revealed therein is so evident and easie to be understood that the meanest Capacitie of those that are come to the years of discretion if they be godly and desirous to do Gods will searching the Scriptures diligently may without difficulty comprehend all things necessary to be known unto salvation so that none ought by reason of any supposed darkness to be therein to abstain from reading the Scriptures which is a duty most sutable and necessary to all Of the things belonging to the Tenour of the Covenant COncerning the Tenour of the Covenant as it is revealed in the Canonical Scriptures three things must be opened First Who the Parties are which are concerned therein and what their Relation is to one another Secondly What the form of the contract is according to which the Covenant is made with those that are concerned therein Thirdly What the way is by which it is established amongst men that they may embrace it and have the benefit thereof Of the parties THe Parties concerned in the Covenant are God and Man at a distance by reason of sin and Jesus Christ the Mediator of God and man who reconcileth them by his satisfaction and righteousness Of God GOd is to be taken notice of as he hath revealed himself in his Word to be the Saviour and our God by a Covenant so that nothing is either necessary or profitable to be known of him further then what serves for this end and to this effect he hath revealed himself in his Being in his Will and in his Works His Being is revealed in the Properties of his nature and the subsistence thereof which we call Personalitie The Properties of his Nature are revealed to shew what he is and who he is The Properties shewing what he is That he is a Spirit living of himself Joh. 4. 24. and 5. 26. The Properties shewing who he is are these That he is the onely true God alone in Being infinite eternal incomprehensible every where present simple unchangeable all-knowing all wise all-free all-just all-holy all-mighty all-happy all-good all-true all-faithfull and full of all mercy and compassion His subsistence is in three who bear witness in Heaven the Father the Word and the Holy Ghost and these three are one and the same God 1 Joh. 5. 7. The Father unbegotten the Son onely begotten and the Holy-Ghost proceeding from the Father and the Son His Will is revealed in the properties of his Counsels which are wise good free and established for ever His Works are revealed in the Creation Preservation and Government of the World and especially of Mankinde therein over whom he delighteth to exercise Loving kindness Judgement and Righteousness in the Earth for his own Jer. 9. 24. Glory and according to the tenour of the Covenant Of Man MAn is to be taken notice of as he is spoken of in the Word to be of God to belong unto God and obliged to depend upon God by a Covenant in his Three-fold state 1. In the state of Innocencie 2. In the state of Guilt and Misery 3. In the state of Grace and Reconciliation unto God Of the Mediator Jesus Christ JEsus Christ the Mediator of the new Covenant between God and Man is revealed in the Word to relate unto both 1. In respect of his two-fold Nature in one person 2. In respect of his threefold Office of Prophet Priest and King whereunto he was anointed 3. In respect of the performance of all Duties belonging to those Offices in his two-fold state the one of Humiliation by his life and death on earth the other of exaltation by his power and glory in heaven In all which as the fitness which is in Christs Person Natures and offices to work out redemption for us and to settle the Covenant of Grace between God and us is to be taken notice of so the Work First of Reconciliation between God and us as this was effected according to the purpose of God in the Covenant Secondly Of the Restitution of our nature to a state of Union and Communion
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
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
practise that which they taught but by their transgression of the Law they did dishonour God Rom. 2. 21 22 23. And the Gentiles to whom together with the Jews the light of the Gospel was and is revealed shall be condemned because they loved darkness rather then light Joh. 3. 19. And he that may know all Mysteries may yet want Charity and be nothing as to the happiness and life of God But although all this knowledge of Truth which is Antecedent to the enjoyment of the life of God may be void of the practise of Truth and so come short of happinesse yet it may also through the practise of Truth become effectuall unto happiness if God make it fruitfull which he doth according to his own pleasure in giving saving faith whereby the heart is purified that it may become obedient to all his will by which means the soul partaketh of the life of God and becometh truly happy This knowledge then doth not otherwise make us happy but as it bringeth us unto this estate As for the other knowledge of Gods Truth which followeth upon our union with him it is nothing else but a further confirmation of the soul in the truth which it hath received unto life and an enlargement thereof by the enjoyment of God in his power for Christ doth give us two promises to that effect The first is that by the truth of obedience we shall come to the clearing of doubts concerning intellectual matters for Joh 7 v. 17. he saith If any man will do the will of him that sent me he shall know of the Doctrine whether it be of God or whether I speak of my self And the second is that upon the keeping of the Commandments both the Father and the Sonne will manifest unto the soul which loveth them their presence in love For Christ saith Joh. 14. 21 23. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my love unto him and if any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him Here the manifestation of Gods presence which is both the light and power of life unto the soul is the consequent of the obedience of faith and so it is in that of St John 1 Epist Chap. 5. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ this is the true God and eternall life This is a reflexive knowledge from God upon our selves in the enjoyment of him as our happiness and so is that 1 Joh. 3. 14. We know that we have passed from death to life because we love the brethren So then we see that all truth as it is the object of contemplation is nothing else but a Preparative to or a consequent of the Truth which is the object of Action The Practicall truth then is the main thing to be heeded for to it the Theoretical is either subservient and subordinate or a necessary and infallible effect The Apostle maketh this evident by the nature of his Ministry which Tit. 1. 1. he saith Is to be an Apostle according to the faith of Gods Elect and the acknowledgment of the truth which is after Godlinesse Intimating clearly that as his Apostle-ship was appointed by God to beget faith in the Elect by their acknowledgment of the truth so the acknowledgment of the truth and faith is appointed to beget the life of Godliness in Believers Therefore as the end and perfection of his Apostleship was the begetting of faith by the acknowledgment of the truth nor was he warranted to teach or do any thing which did not tend to that end and effect So the end and perfection of all true knowledge is the life of Godlinesse nor is any knowledge in spirituall things warrantable or any thing to be accounted a truth which doth not tend to this end and effect Godliness therefore which is the practise of divine Truth is the measure of all intellectuall truths for whatsoever matter of knowledge is not proportionate subordinate and subservient unto the production of the life of God in the soul of a Beleever is not to be received as a divine Truth for the faith of Gods Elect is in the acknowledgement of none other truth but of that which is after Godlinesse From all which we shall inferre this Conclusion That the study of Practical Divinity is of farre greater concernment unto all and far more to be heeded esteemed and entertained in the Schools of the Prophets then the study of contemplative Mysteries and notions of Divinity whereupon Controversal matters are ordinarily attendants And seeing there are so many bodies and Systemes of Theoretical and Controversal matters that it would be no easie task to any man to reckon them all up and yet there is not so much as one compleat body or Systeme of Practical Divinity found in all the Churches whereunto we see nevertheless that all Theoretical Truths ought to be referred directed as to their end it is evident that therein there is a manifest defect and that much is wanting hereby to the increase of publique Edification to the supply of spiritual Consolation and to the settlement of a sound Reformation in all the Churches which may be remedied by a Body of this nature Now by this which we call a Body of Divinity is meant a full Collection and an orderly disposition of all divine Truths which are after godliness under several distinct heads and matters to the end that from the holy Scriptures the man of God may be perfectly instructed and throughly furnished with sufficient helps and directions which by the Spirit of Faith may not onely make him wise unto salvation but able also to work all his works in God And concerning this Body Seeing I am intrusted and conscionably obliged as in the presence of God to solicite the same towards those that are able to contribute their Talents to make it up I conceive it may be an advantage to the Work to offer up the parts thereof unto their consideration that the number of tasks being distinguished and known such as God shall inable and stir up to manifest his truth and to joyn with others in compleating this work may know what tasks to chuse and how to concurre with each other in elaborating the same I shall therefore with due respect unto better judgements offer these following thoughts unto such as shall be undertakers in this Work First I lay this Fundamental Rule to be observed in the contrivance of the whole and of every part of the Work viz. That the Number and Measure of the Parts of this Bodie should be made sutable and proportionate to the end thereof that as nothing should be
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
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