Heads of a Body of Practical Divinity, Summary
A SƲMMARY PLATFORM Of the Heads of a Bodie of Practicall Divinity.
BY the Body of Practicall Divinity is meant a full and orderly Collection of all Divine Truths, relating to the Practice of Piety, to be digeſted into a Syſteme, or ſome other kinde of Book.
The Scope then of this Book ſhould be to hold forth the whole Doctrine of the life of Godlineſs, in an exact deſcription of all the Precognitions, Principles and Parts thereof; with a Reſolution of the materiall doubts which may be incident thereunto.
This Doctrine may be delivered two wayes:
One way Poſitively, by holding forth the undoubted Truths, as they are Demonſtrable from their proper grounds.
Another way Doubtfully by reſolving all the Caſes of Conſcience which are raiſed thereupon.
The Poſitive Doctrine will be compleat, if it deliver three things.
Firſt, the Precognitions which are to be preſuppoſed, that it may be acknowledged, that there is a life of Godlineſs.
Secondly, the Principles which are to be received and believed, that the life of Godlineſs may have a being, and be entertained in the ſoul.
Thirdly, the Parts which are to be wrought out in the whole man; that the life of Godlineſs may be powerfully, effectual in all his faculties and wayes.
Of the Precognitions.
The Precognitions are certain Truths, which preſuppoſe a man only to be rational; and are to be made out unto him as ſuch; therefore they muſt not be deduced and offered unto him as Scriptural Oracles, but as Concluſions evinced from the grounds of ſound reaſon, and may be referred to ſix Heads.
1 That there is a Supreme Power over all things viſible and inviſible, which amongſt all men is called God.
2 That this Supreme Power is to be feared, worſhipped, and glorified by man.
3 That this Supreme Power is a Rewarder of thoſe that ſeek after him with fear, to worſhip and glorifie him.
4 That the Writings of the Prophets, Evangeliſts, and Apoſtles in the Old and New Teſtament, are the Word of God.
5 That theſe Writings were given to teach men the true way to ſeek after God by Fearing, Worſhipping, and Glorifying him.
6 That there ſhall be a time wherein God will judge men according to the Works wherein they have or have not Feared, Worſhipped and Glorified him.
Of the Principles.
The Principles are certain Truths which preſuppoſe a man to believe that the Scriptures are Gods Word, and upon this ſuppoſal, this fundamental poſition is to be made out, which is the root of all the Principles of Godlineſs, viz.
That in the Scriptures God doth hold forth a Covenant to be entertained between himſelf & men, which being believed, two things are afterward to be delivered from the Scriptures.
Firſt, how the Covenant is revealed therein.
Secondly, how it is made and confirmed with men.
Concerning the revealing of the Covenant in the Scriptures, the Doctrine of the Canonical Books (which are the only true inſtrument of the Covenant) as they are diſtinguiſhable from the Apocryphal, is to be delivered; where two things are to be made out.
Firſt, what the true Characters of Canonical Scripture are; and that the Apocryphal Books have them not.
Secondly, that in the Canonical Books, the Truth and Covenant of God, is held forth by Divine Authority Infallibly, perfectly and evidently.
Concerning the making of the Covenant, two things are to be held forth from the Scriptures.
Firſt, what the Tenour of the Covenant is, which God doth make with men.
Secondly, what the Motives are which oblige men in conſcience to entertain it.
Concerning the Tenour of the Covenant three things are to be opened.
Firſt, who the perſons are concerned in the Covenant.
Secondly, what the form of the contract, and the terms of the agreement are, between theſe perſons.
Thirdly, what the performance and accompliſhment is of that which is contracted and agreed upon.
The Perſons concerned in the Covenant are God, Mankinde, and Jeſus Chriſt.
God is conſidered here as he is the Authour of the Covenant, and as ſuch only revealed, and to be known by us.
Mankinde is conſidered as he is bound to depend upon God by a Covenant.
Jeſus Chriſt is conſidered as he is the Alone Mediator between God and man by a Covenant; in reſpect
Of his twofold Nature; as being both God and man in one perſon; and conſequently a true Medium and centre of all Gods and mens properties.
Of his threefold Offices as being the great Prophet, the High Prieſt, and the only King of all Saints in heaven and in earth.
Of his twofold ſtate of life, the firſt of Humiliation on earth; the ſecond of Exaltation in heaven; and the works of his Mediation between God and man in both eſtates.
The form of the contract and the terms of the agreement are to be opened in ſhewing two things:
1 That the manner of Gods contracting is with none directly and properly, but with his only begotten Son; and with mankinde only in, by, and through him.
2 That the things promiſed by God and the terms upon which they are promiſed, are diſtinguiſhable,
Firſt, as the promiſes are made to Chriſt.
Secondly, as they are made to the believers in him.
And laſtly, as they are made to the profeſſors of his Name.
The performance and accompliſhment of that which is promiſed and agreed upon to be done on all ſides, is to be opened in tvvo things:
1 Hovv Chriſt by his obedience and ſufferings having performed all that he did undertake towards God for mankind; did by his death make over all the promiſes of the Covenant by way of Teſtament unto ſuch as believe and profeſs in his Name; that from him by Faith they might become theirs directly and properly.
2 How the Father by his power and glory made good unto Chriſt all his promiſes, by raiſing him from the dead, by ſetting him at his right hand, and by giving him all power in heaven & earth to adminiſter his own Teſtament by ſending forth the Holy Ghoſt; for, through, in and by the preaching of the Goſpel: And in this Adminiſtration of the Teſtament of Chriſt by the Spirit in the Goſpel there is to be opened
1 A general call given, and an offer of Grace made by Chriſt on Gods part unto all that hear the Goſpel.
2 A particular application of Grace diſpenſed according to Gods own will, whereby the terms of the Covenant are made good,
To all believers, by their effectual calling and converſion unto God, and by their conſtant perſeverance in grace unto the end.
To all profeſſors, by their gathering of themſelves together into one body, and by their mutual edification and growth through the unity of the Spirit, and the communion of holy duties.
The tenour of the covenant being thus opened, the Motives which are powerful to oblige mens conſciencies to entertain the offer, and keep the tenour thereof, are to be delivered, and may be reduced to three heads. viz.
1 To the happineſs which in this life befals to thoſe who are in Covenant with God. See Pſal. 25.10.
2 To the obligation which lies upon the conſciences of men to obey Gods Commandements and his calls.
3 To the condition wherein men ſhall be at the day of Judgement.
When theſe heads are handled which concern the making of the Covenant; then the Truth concerning the confirmation of the Covenant is to be opened, to which head doth belong the Doctrine of the ſignes annexed unto the adminiſtration thereof amongſt the profeſſors; where two things are chiefly to be inſiſted upon.
1 How they are inſtituted and appointed by God, to be outward means to aſſure us of his meaning; and to ſeal up the realty of his working and effecting the tenour of the Covenant in the inward man.
2 How they are to be uſed by us, that we may be confirmed in Grace thereby, and receive the effect of that for which God hath appointed them.
Hitherto the Doctrines have been mentioned, which relate unto the principle of the life of Godlineſs which is the Covenant of Grace; now follow the heads of Doctrine which contein the parts of this life, which are two:
The one conteining the ſubſtantial, the other the circumſtantial life of Godlineſs.
The Subſtantial life is the power and practice of all the truth, whereby God is enjoyed in the Covenant; and the Doctrine thereof may contein two parts.
The firſt ſhould hold forth the Material parts of the life of Godlineſs diſtinctly.
The ſecond the formal union of theſe parts in the whole man conjoyntly.
The Material parts of the ſubſtantial life of Godlineſs, make up the inward, and the outward man of God.
The inward man of God is the New Creature, whereof the Doctrine to be delivered ſhould contein theſe heads:
1 What the Regenerate ſtate of the ſoul is; and how it is wrought by the Spirit of God.
2 How it is diſcerned and differenced from the unregenerate ſtate of the ſoul.
3 What the acts and motions of the ſpiritual life are, wherein the regenerate ſoul hath ſecret fellowſhip with God.
4 What the deceits are of natural imaginations, of ſuperſtitious practices, and of Satanical deluſions mixing himſelf therewith, whereby he doth transform himſelf into an Angel of light, and whereby the ſoul is bewitched and poſſeſſed with an unclean ſpirit, inſtead of being renewed by the Holy Ghoſt.
The outward man of God is the ſtate of life, wherein all our wayes are through the inward principle made conformable unto the heavenly calling. Here the Doctrines are to be delivered,
1 Of ſelf-denial, in reſpect of ungodlineſs and worldly luſts which cleaving to our nature are fomented from without in our fleſh.
2 Of ſelf reſignation, or of offering up our wayes to walk after the Spirit; by
The life of Sobriety in reſpect of our ſelves.
The life of Righteouſneſs in reſpect of our Neighbours.
The life of Religiouſneſs in reſpect of God.
The formal Union of theſe parts ſtands in the life of univerſal obedience, whereby the whole man in all his acts is inwardly and outwardly ſubordinate unto the will of God, according to the tenour of his Law; where the Doctrine of the ten Commandements ſhould be delivered in three things.
1 In the Rules of interpreting the Commandements.
2 In the Abſtract of Duties; ſhewing how all vertues commanded, and vices forbidden are to be referred to the ten words of the Law given upon Mount Sinai.
3 In the ſpiritual watch to be kept over ones ſelf and over others; where the means and helps to duties, & the ſignes and cauſes of ſins are to be laid open.
The circumſtantial life of Godlineſs is the ſtate of the life, wherein we walk circumſpectly before God, in reſpect of our ſeverrl relations and callings; where the duties relating to the circumſtances of our natural, and of our ſpiritual ſtates and callings ſeverally and to both jointly are to be opened.
Our natural ſtates & callings are differences by the properties of ſexes; and by the ſeveral kindes of humane ſocieties; and the relations ariſing between the members thereof.
The ſexes being male and female; the works proper to each of them are to be deſcribed, and the limits of their power and authority in their employments ſet forth, from the preeminencie of the properties which are in the one above the other.
The natural ſocieties of men ariſe either from the unity of bloud, or of outward intereſts.
From the unity of blood there is
1 The ſociety of man and wife to propagate mankinde.
2 The ſociety of parents and children.
3 The ſociety of brethren and ſiſters, of kindred and allies.
From the unity of outward intereſts there is
1 The ſociety of maſter and ſervant.
2 The ſociety of Magiſtrate and Subject.
3 The ſociety of Proprietor and Tenant.
The ſpiritual ſocieties ariſe in the Church from the ſeveral conditions and joynt relations;
1 Of members to each other, and to their Officers.
2 Of Officers to each other, and to their members.
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 the vertues to be exerciſed therein, is the ſtate of Schools; where ought to be delivered:
1 What kindes of Schools ought to be conſtituted ſuitable 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 Scholars of both ſexes.
Hitherto the firſt and poſitive part of the Body of Practical Divinity hath been delineated; the other part which ſhould contein the Caſes of Conſcience may be divided into two parts; whereof the firſt ſhould be a general direction how all Caſes ought to be reſolved: the ſecond ſhould be a ſpecial collection of the moſt conſiderable Caſes which ought to be reſolved diſtinctly by themſelves.
In the general direction two things ſhould be taught,
1 How all believers ſhould endeavour to reſolve their own doubts according to the Analogie of Faith, Hope and Charity, by the general principles of the Covenant; and the fundamental Rules of duties pertaining to Godlineſs.
2 How Teachers or experienced Chriſtians ſhould endeavour to help the weak and doubting profeſſors to reſolve their Caſes, by reflecting upon the nature of the ſubject whereunto the doubt doth belong; and by conſidering the capacity of the perſon who maketh the ſcruple, and the occaſion upon which it is raiſed.
In the ſpecial collection of particular Caſes the chief thing adviſable is concerning the ordering of them; that they ſhould be ranked in the method, whereby they relate unto the parts of the poſitive Doctrine; and as they may from thence ariſe in the minde of a weak Chriſtian; ſo that whether the Caſes be collected and put into one diſtinct part of the body by themſelves, or divided ſeverally and diſperſed into the whole body under the heads of the matter whereunto they belong, the method may ſtill be the ſame, to finde them out upon all occaſions when a reſolution is to be ſought after.
FINIS.
End of the text · John Dury, Heads of a Body of Practical Divinity (1654)