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-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
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
of the eye as outward sights for pleasure and curiosity the covetousness of Riches and whatsoever else may be a purchase or from without an Object of the eye to lust after 7. What the Rules of Sobriety are in respect of the pride of life as the affectation of Glory and Honour the vanity of Worldly Pomp and appearance the flattery of our-selves in the way of our Passions Emulation Anger Strife Envy and such like which are the fruits or companions of Pride 8. What the rules of Sobriety are for the ordering of our behaviour as well in speeches as in actions as at all times so especially in times of câ—oâ—â—â—s and adversities or of prosperity and joy wherein there may be a provocation to exceed and misbehave our selves in gestures if not in speeches and actions contrary to Sobriety Of the Ordering of our way towards our Neighbours by Justice TO be able to order our way justly towards our Neighbour we must know 1. What the nature of Justice is in reference to a Society as it is a Rule to direct every one to pay that which they owe to one another in their Society 2. What the nature of Injustice is and what doth incline men to deprive others of that which is their due namely the spirit of men which lusteth to envy Here then we should know what envy is and how the spirit thereof supported with Pride and covetousness doth set men upon all manner of Injustice 3. How the Acts and way of Justice proceed from the grace of brotherly love and especially from these Fundamental Rules thereof As ye would that men should do to you do ye also to them likewise Luke 6. 31. And Ye have been callâ—d viz. by God in the Covenant unto Liberty onely use not Liberty for an occasion to the flesh but by love serve one another Let every one please his Gal. 5. 13. 14. Neighbour for his good to edification as Christ pleased not himself but came to serve us for our good Rom. 15. 2 3 7. Phil. 2. 3. till 9. Love one another as I loved you Joh. 13. 34. 4. What the proper work of Justice is in reference to that which is good and by Love due unto others namely to observe all inoffensiveness and communicativeness towards every one 5. What inoffensiveness is and by what Rules our wayes may be made void of offence and of what importance the observation of those Rules are to the Professors of the Covenant of Divine Love in Christ whether their wayes relate to those that are within or without the Church 6. What communicativeness is and by what Rules all good things are to be imparted unto others either as they stand in need thereof or otherwise they may be profitable unto them whether it be the Communication of Mercifulness by which we relieve them of their Miseries or of Bountifulness by which we provoke them to Love and good Works 7. How all Dutiful actions which we owe to others in word or deed concerning their persons or that which doth belong unto them ought duely and obligeingly to be performed that just things may be done justly 8. What Rules of Justice are to be observed concerning the offices of Love comparatively due to Enemies to persons indifferently affected and to Friends in several degrees of neerness Of the Ordering of our way towards God by Religiousness TO be able to order our way toward God Religiously we must know First What Religiousness is or what the nature of that tie and obligation is by which those that are in Covenant with God are bound in all their outward carriages to shew that they depend upon him and regard him Secondly What doth incline us naturally to Irreligiousness that is not to referre our selves unto God nor respect him as we are bound to do by the tenour of the Covenant in all our wayes and whether it be not this that we easily forget his Omnipresence and the Supremacy of his Influence over all Creatures and regard too attentively the properties of Secondary Causes as they may have and the thoughts of men as they have an Influence upon us Thirdly how this obligation doth proceed from the conscionable apprehension of these following and such like laws and Rules of Justice and Equity 1. You are bought with a price Glorifie therefore the Lord in your Soul and in your Body which are the Lords 1 Cor. 6. 2. 2. He that is ashamed of me and of my words in this adulterous and sinful generation the Son of man shall be ashamed of him when he cometh into the Glory of his Father with the holy Angels Mar. 8. 38. Matth. 10. 32 33. Luke 12. 8 9. 3. We should walk worthy of God who hath called us to his glory and kingdom 1 Thes 2. 12. 4. As Children of God in the World without blame we should shine as Lights and hold forth the Word of life Phil. 2. 15 16. and such like in 1 Pet. 1. 15 16 17 18. and Ephes 5. 1 2 8. and 1 Pet. 2. 9. 10 11 12. and 1 Joh. 1. 2 3. and elsewhere Fourthly What the proper work of Religiousness is and whether it be not to walk alwayes in the light of a good conscience towards God and men Acts 23. 1. and 24 16. Fifthly Whether the proper Rule of a good conscience in this walking is not to follow the grace of God which bringeth Salvation in sincerity and not according to worldly wisdom 2 Cor. 1. 12. Tit. 2 11 12. And whether the parts of this walking are not chiefly or summarily these 1. To confesse and profess openly the truth 2. To worship God privately and publickly observing all his Ordinances Sixthly What the Rules are of a Religious open confession of the truth by word of mouth Seventhly What the Rules are of a Religious profession of the truth in deed and conversation Eighthly What the Rules are of a Religious suffering for the confession and profession of the truth Ninthly What the Rules are of a Religious worshipping of God in private by Prayer by Reading and Meditating the Word and by private conference Tenthly What the Rules are of a Religious worshipping of God in publick by Hearing the word and Joyning with the Professors of the name of Christ in Prayer and praises and in the fellowship of all the publick Ordinances whereby the Covenant is established or confirmed amongst men HItherto we have mentioned the Substantials of the life of Godliness in respect of the distinct parts thereof as well inward as outward But because a Thing is neither in it self compleat which hath not all the parts joyned in such a way as is sutable to the proper End thereof nor in respect of us compleatly known except we understand both what the property of each part is distinctly and also what the joynt frame of all is which makes up that whole which is the Result of their union therefore unto the former consideration another must be added wherein