THE EARNEST BREATHE OF Foreign Protestants, DIVINES & Others: TO THE Ministers and other able Christians of these three NATIONS, FOR A COMPLETE BODY OF Practical Divinity, And CASES, wherein the Grace of God hath more Eminently appeared amongst us in these Islands, then in the rest of the World besides. Which Work hath been long in the Heads and Hearts of many Worthy Men to be undertaken, as appeareth by a Letter written to Dr Usher, who much approved the same. And an Essay of a Model of the said Body of Divinity, by J. D. Highly approved by Dr George Horn, Professor of the University of LEYDEN. Together with an Expedient tendered for the entertainment of Strangers, who are Protestants, and by their means to advance the Gospel unto their several Nations and Quarters. Humbly tendered to his Highness, the next Parliament, and the good People of the Land. London, Printed for T. Underhill, at the Anchor in Paul's Churchyard. 1658. To the GODLY & LEARNED Professors and Heads of Colleges In the two Famous UNIVERSITIES OF THE Commonwealth of England. BEfore ever this Request was made by Foreign Protestants to our Worthies in England, and when I was at the University of Cambridge many years ago, the Necessity of such a Work as is here implored, was made apparent unto me, and my wishes and earnest endeavours were made awake towards it; but then there was no appearance that ever any such thing could, or should be brought to pass: yet since we have seen greater and more unexpected matters accomplished, both in reference to Religion, and to the Civil Government, I hope we are in a fair way to see yet greater things brought forth, and things of Peace and Comfort to all the Churches, which may prove to be the foundations of many Generations. For as the hope of the Hypocrite shall perish, and be like unto the giving up of the ghost; so the desire of the Righteous shall be fulfilled, and he shall not be ashamed of his hopes, because the Promise is, that he who hungers and thirsts for Righteousness, shall be satisfied. Now the Work which is here sued for by the Foreign Ministers, is nothing else but the knowledge of that way of Righteousness which God hath prepared for his Saints to walk in, that they may have Communion with him in his Kingdom. Therefore I am very confident that i● will be so fully revealed and made known, that a man (as the Prophet saith) though a fool shall not err therein. And because the Lord hath given unto you your the accomplishment of their request; I think myself bound in Conscience at this seasonable time, to offer it to your pious thoughts, in the express words of their own Petition, and in some Considerations which I have annexed unto the matter thereof. Therefore in the first place, you shall find here a Copy of their Petition in Latin, with the several subscriptions, whereof the Original writings are in my hand, which I have put in English to satisfy Vulgar Capacities: Then in the second place, you will find three considerable matters concerning this suit represented unto you. 1. What is meant by a Body of Practical Divinity. 2. What the Reasons are, for which it ought to be published. 3. How the Work may be effected, and imparted unto those that have sued for it at our hands. Which having endeavoured to make you sensible of, as a Work most acceptable unto God, most suitable to the Gospel, most profitable unto the Godly, very useful unto all, very honourable unto these our Churches, and not difficult in itself to be effected, if it receive but a little Countenance, I shall by the further prosecution thereof, as God shall give me addresses and opportunities, rest satisfied in this (whatever the success and event may be) that I have not been wanting to the discharge of my duty, nor to the desires of the faithful, so fare as God hath enabled me to proceed towards the accomplishing of the same. And thus commending to the grace of God thy sense of this business, I shall subscribe myself thy Servant therein John Dury. Ecclesiarum Magnae Britanniae atque Hyberniae patronis & Antistibus Primariis, Eximiis Dei servis, atque Ecclesiae Laborantis in Germania fautoribus Colendissimis, sit Gratia & Pax à Deo Patre, & Domino nostro Jesu Christo per Spiritûs sancti Communionem, AMEN. DIversa Spiritûs Dei dona membris Ecclesiae diversis esse concessa, & sacra oracula testantur, & res ipsa loquitur; finem tamen eundem Communis Aedificationis mutuaeque utilitatis liquet Patri luminum, datori omnis doni perfecti, propositum esse in omnium donorum largitione. Apostolus enim dicit, Unicuique datam esse Spiritûs declarationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: & alib● jubemur, Ut quisque accepit donum, ità alius in alium illud subministrer, ut decet bonos gratiae Dei diversae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Talentum enim quod à Deo singuli accepimus, fidei nostrae commissum est, ut illius dispensatores facti, non illud defodiamus, ut nequam ille servus, in terram; sed ad Domini emolumentum impendamus, ut cum fidelibus ejus servis, plura tam Domino quàm nobis ipsis lucrifacere talenta possimus. Haec cò spectant, Illustres, Clarissimique Viri, Reverendissimique, atque Reverendiin Christo Patres & Fratres, ut cùm nobis certò innotuerit inter Ecclesias magnae Britanniae, Doctrinam Theologiae Practicae multorum piè Doctorum Ecclesiae vestrae Antistitum publicis scriptis egregiè excultam esse, atque ad usum Popularem insigniter accomodatam, atque eam solummodò linguae vestrae Cancellis tanquam reconditum ab exteris Nationibus thesaurum contineri, & asservari, maximámque utilitatem ad omnes Ecclesias Christianas', praesertìm autem Evangelicas redundaturam, si quae vobis in hoc genere peculiaria sunt, publicentur, ità ut ab its quoque legi & intelligi possint, ut (inquam, cùm haec ità se habeant) Illustritatibus atque Reverentiis Vestris votum nostrum ac desiderium aperiamus, atque per sanctae Communionis in Christo vinculum, fraternaeque libertatis Parrhesiam rogemus, vos praesertim quotquot inter Ecclesiarum Rectores, Protectores, & Fautares estis aedificationis Publicae verè studiosi, ne permittatis hoc Talentum tam pretiosum ulterijis abscondi & occultari ab Exoticorum manibus & oculis, sed velitis pro prudentia vestra, pro ferventis erga fraternas Ecclesias Charitatis, ac liberalis studii erga Dei gloriam in Evangelii propagatione, pio zelo & affectu vestro rationem aliquam inire commodam, quâ Medulla Authorum in illo genere apud vos extantium & eminentium ex omnibus collecta in volumen aliquod conjiciatur, sive Locorum Communium, sive Systematis Theologiae practicae, quod publici juris sit, & omnium manibus teri possit linguâ notâ & doctioribus communi: Audivimus pauca quaedam 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 coll●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, quàm Ecclesiarum varii Pastores Concionum suarum materiam invenire possint, aedificationi multò utiliorem quàm illa est quae hodie in scriptis Polemicis occurrit: ità a study 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 study, 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 pa●●fi●●, & 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 join 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 Diu. quondam apud Ubios Min. subscripsi Francofurt, 23 April 1633. Philippus Suabelius, Hoingae Solmensis Ecclesiae Patriae Pastor. Johan. Conradus Hopifius, V D. Minist. in Comitatu Hanou. in Marchabel. Exul. Palatin. Perutile ho 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 Darn, Pastor Altenkirchensis nomine Ecclesiarum Comitatûs Sainensis. This Letter in English speaks thus: To the chief Patrons and Rulers of the Churches of Great Britain 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 itself doth speak it that to the several Members of the Church, several gifts of God's 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 withal; 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 Talon which every one of us have received of God, is committed to our trust, that we being made distributers thereof, should not hid it in the ground, as that unprofitable servant did, but employ it to the advantage of our Lord, that with such servants as are faithful unto him we may gain more Talents, both to our Master's use, and to ourselves. These things, Illustrious and Renowned Gentlemen, Most Reverend and Reverenced Fathers and Brethren, are alleged, 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 Britain, the Doctrine of Practical Divinity, by the public 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 Foreign Nations, within the bounds of your own language alone; and that a very great benefit would accrue unto all Christian Churches, and chief to those that profess 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 entreat you (you chief who being Rulers, Protectors and Favourers of the Churches, and are truly desirous to edify the public) that ye would not suffer so precious a Talon to be hid and concealed any longer from the hands and eyes of Foreigners; but that ye would, according to the pious zeal and affection of fervent Charity which ye have toward your Brother-Churches, and the bountiful care which ye have for the Glory of God in the propagation of the Gospel, take some convenient course, by which the Marrow of these Authors, which in that kind are exstant amongst you, and are of chief Note, may be gathered out of all into one Volume, either of Common places, or of a body of Practical Divinity, which may be published and made use of by all in a tongue known and common to the learned. We have heard that some few things have been translated into the low Dutch language, which are of great use unto those Churches, and their Scholars of Divinity. Of late also there is a little Book of the Practice of Piety, translated out of English into our German tongue, which hath taken so much with many godly souls, that we find thereby wrought in them a very great growth of that Religious disposition, which doth consist in a pure and modest Profession of heavenly truth; for which cause we do hope, that if our wishes may obtain by your means the favour which is desired, that some of your Men (to whom God seemeth mercifully to have given in the midst of these troubles, both quietness and means to confer these and such like benefits unto his Church) will easily be found, who without difficulty will at your persuasion, bestow their pains and their Talents, to Collect, to Translate, to Digest, and to publish the chief practical Writings and Meditations of your Authors. Whence we are confident this will come to pass, that the Kingdom of God will receive a notable enlargement, if a complete Body of such Doctrine out of your Writers were put forth; wherein, as well the young Scholars of Divinity for their Studies, as many Pastors of the Churches for their Sermons, might find matter far more useful unto edification, then that is, which now adays is met withal in Controversal Writings. So that by this means, the minds of many men may be drawn back from the endeavours of strife, unto the affections of unfeigned Charity; whence afterward this will follow, that unto God in the first place, Glory and thanksgiving will redound; and then unto the Professors of the Gospel, with the care of holiness and piety, peace and concord, to the Churches, public Edification; to the simple sort, pious learning; to the godly and afflicted, sound spiritual comfort; to the erring, and such as go astray, saving Conversion; to such as are secure and carnal, a lively wakening of their Conscience; to the Hypocrites and stubborn sinners, a clear discovery of their perverseness; and to all the Generations to come, a greater light of truth will be advanced: and lastly, unto those that shall bestow their Talon towards this endeavour for the advancement of God's Kingdom, when he shall call us to an account of the Talon which we have received from him, that glorious and blessed voice shall then come from the Lord unto them, Well done thou good and faithful servant, thou hast been faithful in a few things, I will make thee Ruler over many things; enter into the joy of thy Lord: which joy we wish from our heart, together with all temporal happiness to all those to whom our request shall be made known, and with whom it shall find acceptance. Farewell in the Lord excellent Gentlemen, whom with all respect we are bound to worship. Given at Hanaw 24. Febr. Anno 1633. By John Daniel Wildius, Minister of God's Word, and Inspector of the Churches of Hanaw. Theodorus Leurelius, Preacher of the Church of Hanaw. Conradus Ammonius, Preacher to the Court of the same place. Paulus Tossanus, Doctor in Divinity, & an Assessor of the Ecclesiastical Senate in the lower Electoral Palatinat. Clemens Boesius, Pastor of the French Church in New Hanaw. Isaacus Boots, Pastor of the Flanders Church, which is gathered unto Christ in Hanaw. Matthew Rowyer, Pastor of the French Church at New Hanaw. M. Philippus Pareus, Son to David, Rector and Professor of the famous College of Hanaw. At Herborne in March, and elsewhere in April, in the same year 1633. the same suit was renewed by these: Petrus Streithagen, Preacher to the Court of the most Illustrious King of Bohemia of blessed Memory. John Moriaen, formerly Preacher of God's Word amongst those of Collen. I did underwrite this at Francofurt, 23 April, Anno 1633. Philip Suabelius, of Hoing, in the County of Solms, Preacher to his Native Church. John Conradus Hopisius, Minister of the Word of God in the County of Hanaw in Mercabel an exiled Palatin. I Henry Mecrobottius, for the present time Pastor of Schesheim Ladenburg in the Electoral Palatinat, am willing to confirm also with my Subscription, this most profitable intention and common wish of our Brethren of Germany. John Irlin, Doctor of Divinity, Rector and Professor of the School of Herbon, Pastor of the Church of the same place, and Inspector of the neighbouring Churches of Nassaw. Mr Casparus Stippius Archdeacon of the Church of Siegen, who subscribed in his own name, and in the name of the rest of his Brethren, in the County of Siegen in Nassaw. John Arcularius, Pastor of the Church of Beilstein, who subscribed in his own name, and in the name of the rest of his Brethren in the Counties of Beilstein & Ozen in Nassaw. Thomas Darn. Pastor of Altenkirch, in the name of the Churches of the County of Sainen. THis Letter doth sufficiently speak for itself; and the persons who did offer it, were in those parts none of the least considerable Protestants, nor is their number small, if you take notice of the Churches in whose name some have subscribed: and although the time since it was offered, may seem somewhat long yet because that which hitherto could be done to obtain their desire, hath not been neglected, though by several invincible impediments obstructed, because the expectation of obtaining it, is not vanished, but at this time raised: and because such a suit as this can never be out of date till it be fulfilled; nay although the first Petitioners should all be dead, it ought not the less conscienably to be regarded by those to whom it is made, because it doth not at all concern any temporal, or so much the particular convenience of those that make it, as the spiritual edification, and general benefit of all the Churches of God, and of the ages to come in the Gospel. I say, because of all these considerations, and more that might be added, therefore I am willing to second their request, as I am many ways bound to do; and to that effect, I shall first show my sense of the Body of Divinity, which I conceive will satisfy their demand; and then the Reasons why it ought to be, and manner how it may be made up. Of the First. What is meant by a Body of Practical Divinity. BY Practical 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 twofold 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 Intellectual faculty to the testimony of God's 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 Virtue: for Christ in Joh. 3. v 20 21. doth oppose the doing of evil, and the doing of truth; that is Vice and Virtue 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 virtuous and upright) cometh to the light. As darkness is to light, so truth is opposite to all falsehood; not only to that of ignorance and error, but especially to that of lying and deceitfulness, which are no less inseparable companions of vice, than sincerity and uprightness are of virtue in the souls of men. Now both the Intellectual and Practical truth, is originally existent in the living word, as in the principle and fountain; and from thence by the testimony of Jesus, which is the Spirit of Prophecy 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. Sanctify 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 fruitful in the actions of virtue. The Notional Science of all God's 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 hurtful than profitable to our felicity; It had been better (saith Peter) not to have known the way of righteousness, 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 ●eed: The happiness of his condition is made perfect in his Deed. Whence it is evident, that Practical truths import us and reach our happiness more nearly then theoretical; because that which we 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 enjoyment 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 showeth 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 than the power of life but there is a twofold knowledge of God's truth; The one goeth before the enjoyment of his life, and the other followeth upon it. The knowledge which goeth before the enjoyment of God's 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 showeth unto them: He doth manifest in Men, both that which doth make them clearly see his eternal power and Godhead, so that they are without excuse; and that also which maketh them show the work of Rom. 1. 19, 20. Rom. 2. 15. his Law written in their hearts. All this is manifested in them, and shown unto them, partly by the Creation of the World, partly by their own Conscience; but yet all this, and much more than 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 natural which is common, and supernatural, which is specially revealed knowledge; nay although it might be in such a high degree, as to manifest all Mysteries unto them, may be fruitless: and he that hath it without blessedness, and destitute of the life of God: for the truth which is both manifested in the natural man's heart, and shown 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 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 than 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 practice of Truth, and so come short of happiness; yet it may also, through the practice of Truth, become effectual unto happiness, if God make it fruitful, 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 than doth not otherwise make us happy, but as it bringeth us unto this estate. As for the other knowledge of God's 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 myself. And the second is, that upon the keeping of the Commandments, both the Father and the Son 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 God's 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 eternal life. This is a reflexive knowledge from God upon ourselves, 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 Practical truth than 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 God's Elect, and the acknowledgement of the truth which is after Godliness: Intimating clearly, that as his Apostle-ship was appointed by God to beget faith in the Elect, by their acknowledgement of the truth; so the acknowledgement 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 acknowledgement 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 Godliness; nor is any knowledge in spiritual things warrantable, or any thing to be accounted a truth, which doth not tend to this end and effect. Godliness therefore, which is the practice of divine Truth, is the measure of all intellectual 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 Believer, is not to be received as a divine Truth; for the faith of God's Elect, is in the acknowledgement of none other truth, but of that which is after Godliness. From all which we shall infer this Conclusion; That the study of Practical Divinity, is of fare 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 easy task to any man to reckon them all up; and yet there is not so much as one complete 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 public 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 only make him wise unto salvation, but able also to work all his works in God. And concerning this Body, Seeing I am entrusted and conscionably obliged, as in the presence of God, to solicit 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 enable and stir up to manifest his truth, and to join with others in completing this work may know what tasks to choose, and how to concur 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 Body should be made suitable and proportionate to the end thereof: that as nothing should be brought into it, which is not proper and useful to the attainment of the end, so nothing should be left out which may be requisite and subservient thereunto. We shall therefore look upon the end and use of the Work, that we may find the parts thereof without defect, and without superfluity. The truth of Godliness, which is the Object of Practical Divinities; is the manifestation of the life of God. The aim for which this Truth is to be attested unto the world, and practised by such as know and believe it; is that we may enjoy God by partaking of his life in the divine nature, having escaped the corruption which is in the world through lust, 2 Pet. 1. 4. This life of God in the divine nature, is communicable unto us by none other means, but by the knowledge of Christ, and the truth which is in him, Joh. 14. 6, 7, 8, 9 and 7. 3. Eph 4. 18, 19, 20, 21. Colos. 3. 10. and 2 Pet. 1. 2, 3. And that which Christ doth communicate unto us of this life, is made perceptible unto us by two properties of Life wrought in us, the one is the Light, the other is the power of life: By the light of life, we are made wise unto salvation: and by the power of life, we are enabled to work out our salvation, that is, to do all our works in God. This then is the complete end of practical Divinity, to teach men the wisdom which is profitable unto the salvation of their souls, and the direction of the whole conversation to Gods will, that they may be enabled whatever they do, to do all in God by walking in his light: and what Doctrine soever doth not directly tend unto this end, is no part of this Body, and ought not to be mentioned in it, but whatsoever doth thus tend thereunto, ought not to be omitted. To deliver then all, and neither more nor less, than all the Doctrines and truths which may directly be helpful to advance a man unto the attainment of this end; I conceive that this body of Divinity should be made up of two General parts. The first, containing the positive and undeniable Truths. The second, the doubtful cases of Conscience concerning the practice of Godliness. That part which is positive, should contain concerning the life of Godliness, three things. First, The Precognitions to prepare the mind to think of that life. Secondly, The Principles by which that life is begotten. Thirdly, The Parts or Acts, wherein that life doth consist. By the Precognitions, I mean such truths as must be taken notice of, and acknowledged, or at least not contradicted and doubted of, before the Doctrine of Godliness can be taught, and without the acknowledgement of which, no man can be rationally dealt withal, or induced to intent to live unto God according to his revealed will. By the Principles of the life of Godliness, I mean the Fundamental Doctrines of divine Truth, which begetteth love unto God, and thereby obligeth the conscience unto all dutifulness of obedience towards him. By the Parts and acts, wherein the life of Godliness doth consist, I mean all things which either substantially or circumstantially belong thereunto to make it up, as the state of the Perfect man in God. By the Substantials of this life, I mean two things. First, All truths which discover the inward frame and regeneration of the soul which liveth the life of God. Secondly, All truths which hold forth the outward frame; the way of walking and the work of the Profession which is proper to that life, and inseparable from the ends thereof. By the Circumstantials of the life of Godliness, I understand all the different outward states and particular callings of Professors, wherein God doth set people in this life; as of Husband and Wife, Father and Child, Master and Servant; of Magistrate and Subject, of Pastor and flock, and such like; To all which several duties belong, and thereunto several directions are accordingly to be given, to show how every one should walk in all truth with a good Conscience before God and Man. In this discovery of truths we may find, concerning the Tree of life, as it were the foil prepared before it be Planted, in the Precognitions; the Root, which is to be Planted in the Principles; the Stem, when it is grown up in the Substantials; and the branches, after the full growth in the Circumstantials of the way of Godliness; so that in this Body of Divinity, the man of God should be completed and set forth. First, As it were in his Head and Intellectuals, by the Recognitions and Principles. Secondly, In his heart and vital Motions, by the Substantials: And lastly, In his Limbs and outward Members, without which he is not a complete man, by the Circumstantials of his life: and as none of these parts, or of the things necessary to make up the same should be wanting in this Body; so the matters belonging to each of these heads ought to be delivered fully, yet not superfluously; that is to say, so as they should not only contain the Marrow, but the flesh and full substance of all profitable truths; yet without needless Repetitions, large Amplifications, Retorical Digressions and enlargements, which to move men's affections, rather than to convince their Conscience, and enlighten their understandings, are frequently used by writers of Practical Matters. And as these General parts of the whole Body ought thus to follow one another, in respect of their natural dependence upon each other; so the matters subordinate unto every one of these, aught to be set in a method, which is positive and proper to their nature, that there may be a coherence of all the parcels in the whole, without any redundancy. And although such a Body of truths fully and clearly delivered, might suffice to Men that are free from all prejudice and of able parts, to direct them in all Cases of Practice, which may be incident to the Course of their life; yet because the work is not to be compiled for them alone, but for others also; and because many doubts and scruples of Conscience are and will be raised, partly by the weakness of some, partly by the malice of others, which every ordinary capacity is not, and will not be able readily to resolve by itself, although it be helped with the undoubted Principles, with the standing Truths, and with the rules of practice, which such a complete Body of Divinity may contain: therefore to supply this defect of knowledge, (which although but accidental, yet is unavoidable) an appendix or Supplement of special doubts and cases of conscience (for I suppose the common doubts, viz. such as are incident to mere natural men, will be cleared by the Doctrine of the Body itself) should be added unto the Body in a method relating the order of Matters, delivered in each part where the ground of the decision of the doubtful case is to be found: And if this be done, I cannot see what could be desired, or further wished for in this kind; only to make this Appendix of case-Divinity complete (because cases according to the differences of men's capacities and apprehensions of matters, may be as to us innumerable,) therefore some general Rules before the particular cases be set down, should be given, to direct the wavering mind of what degree of proficiency soever, how to order itself in seeking out by the testimonies of the Scripture, and the undoubted tenor of the Covenant within its own heart; a determination of any question whatsoever, at least so fare, that it should not be able to perplex the spirit with any unsettlement in the grounds of Faith, Hope, and Love, which are the Pillars of our whole profession in this life. For by the confidence of Faith, we stand and rest in respect of God; by the joyfulness of Hope, in respect 2 Cor. 1. 24. Heb. 3. 6. 1 Joh. 3. 14. & Rom. 13. 8, 9 of ourselves; and by the sincerity of Love, in respect of our Neighbour; These general Directions than should first be delivered with an example, in a case or two, how to use them, & then the particular cases which have some difficulty more than ordinary should be brought in and resolved. Thus we have the many Heads of the whole; but this will not suffice for a distribuon of particular Tasks, because each Head is too comprehensive; there must be a subdivision of every part by itself, into its parcels, set in order like unto the Anatomy or Sceleton of a man's body, wherein all the bones do hang one upon another; so that besides the number of parts, the talness of each part, & the place thereof in the body may be discerned: And although such a delineation as this of bare bones, will have no life in it, and be only like the rude draught of a Painter before he puts colours to his work; yet it may be not only useful, but will be even necessary to make the features of the body appear, which afterwards may have life put to it. Concerning the Precognitions. GOd having made man a rational Creature, doth still rule him, and in all his ways towards him, doth walk with him according to the grounds of that Reason which he at first gave him; and although through his defection from God (in whose light alone he could see light) by his own default and free choice of earthly-mindedness, he hath darkened the eye of his understanding, and made himself blind both in the things which are supernatural, and also in very many things which are natural; so that in respect of these he hath not any true Notions at all, till they be renewed in him; and in respect of these, the Notions which he hath, he cannot improve so, as to apply them by himself towards their right ends, without some special directory and help: yet it cannot be truly said, that God hath left Man destitute of all light, and without all Testimony of the being of things supernatural, and of the right improvement of things natural; for he doth still maintain some general Principles and Instincts, as glimmerings of his truth within him, to the end that he may not only be without excuse in respect of his back-sliding, but that he may be made a subject capable of Grace through the second Adam, to be restored to his original integrity, when he shall be rationally dealt withal, both by the remainder of the light which he hath, and in that which is to be superadded thereunto; for I shall freely acknowledge (yet without any advantage to Socinian Principles) that God doth oblige no man to entertain any thought, either of spiritual or natural things, or of his own deal with mankind in the one or the other way, which is contrary to found Reason; but that every one who will either conceive of God rightly, or live unto him justly, is obliged to do it in a rational way, both in reference to God, and toward Men, because we are commanded to be ready to give a reason of the hope which is in us, to every one that asketh it of us, 1 Pet. 3. 15. and to present our body a living sacrifice, holy and acceptable unto God, by our reasonable service, Rom. 12. 1. And although in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered a service according to his Word, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2. 2. is well rendered the sincere Milk of the Word; yet because the Word of God did by Wisdom create all things at first, and still doth uphold all things as they were created, it must needs be rational in itself, and to all intellectual Creatures, the original cause of all Reason, because every Truth and Precept of duty revealed to man therein, is by the Scriptures rationally offered to the Conscience of those that are taught of God thereby; and because they that are taught, are bound to take notice of the reasons why they believe and do every thing, so as to be able to give a rational account thereof unto other reasonable Men, therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other place, are to be understood in the fullness of their signification, as they comprehend both the Notions of Rationality, and of the Word of God, which indeed are inseparable; for as it cannot be imagined, that God's Word should have been separate from his Wisdom, so we ought to conceive, that his Wisdom and Will expressed in his Word concerning every thing, is that truth of being and reality of reason which is extant in it; and that which in our mind is by any thing found a truth, and found reason convincing our Conscience, is his Word by that thing towards us. And this observation I have premised to that which I am about to offer, concerning the Precognitions of the life of Godliness; lest I might seem to desire without a just cause and sufficient motive, that which I shall propose as a task to the workmen to be completed, before any thing else can be fruitfully and by a rational man (to whom our addresses must be made in this undertaking) convincingly entertained. For before any man's understanding can be dealt withal, to induce him to live unto God according to his will he must be brought to acknowledge that God is, and that the life of man may have some reference unto him by the knowledge of his will. Therefore these things before all others must be rationally made out unto him: and to this effect, four Heads of truth ought to be handled satisfactorily, which are these. First, That there is a God. Secondly, That God is to be feared, worshipped, and glorified by Man; and that he is a rewarder of those that fear, worship and glorify him. Thirdly, That the Scriptures given to the Jewish Church of old by the Prophets, and to the Churches of the Gentiles and Jews by the Evangelists and Apostles, are undoubtedly God's Word. Fourthly, That the Scriptures were given by those Men, to teach all men the true way of fearing, worshipping and glorifying God. These truths ought to be cleared upon the ground of common Reason, which all men are supposed to be made capable of; and to this effect, I suppose it will be necessary to handle these following, or such like Positions. Of the First, That there is a God. TO Demonstrate unto a Rational man that there is a God, he must be made to acknowledge these following truths. 1. That in this World, besides the things which are visible, there be other things invisible; which though concealed from sense, have a being, and may be understood to be. 2. That the Heavens, the Earth, and the things visible therein, have not their being from themselves, but from something else which is not seen, but may be understood to be over all, as the Governor and supreme power thereof, which is called God. 3. That this supreme power is before all things, without beginning and ending; infinite in all perfections, most wise, good and bountiful in giving all things unto all. 4. That amongst all visible things, as Man is the most perfect; so he can least of all have his Being from inferior Creatures, or from himself: but having it from the supreme cause, more remarkably than other Creatures, he is more enabled than they to know God and respect him. Of the Second. When upon these grounds a man is Convicted that there is a God; then to demonstrate unto him rationally, that this God ought to be feared, worshipped, and glorified by Mankind; these following, or such like Positions, are to be made out unto him. 1. That Man hath a soul endowed with a Reasoning faculty, whereby he is able to judge of his own actions, and know his own aims, though secret and hidden from others. 2. That in this judging faculty, there is something which universally in all ages Men have called Conscience, which secretly accuseth, or else excuseth Men concerning their actions and aims, chief when others judge of them otherwise then they meant them. 3. That this Conscience doth bear witness unto all men (in whom it is awake) from their own reason, that they are under the power of God, and that they ought to be thankful to God. 4. That the reason which convicteth men's Conscience that they are under God, will also convict them, that they ought to show their thankfulness unto God, suitably unto the nature and properties of Gods being, and not otherwise. 5. That the nature and property of Gods being, seeing in all things it is the first and supreme, is in itself infinitely perfect, and to all other things the alone Author of all good; and that therefore it ought to have the glory of this supremacy, perfection and goodness, given unto it by man in his use of all things. 6. That in case he doth not show himself thankful by respecting the glory due to God in all things, he doth then deserve to be cast off by God, and deprived of the fruit of his goodness in all things. 7. That it a man doth give unto God the glory which is due to his Name, by being thankful unto him; he may assure himself, that God, as he is wise and all-knowing, will take notice of him; and as he is just and good, will be merciful and beneficial unto him. Of the Third. WHen a Man hath acknowledged these truths, that there is a God, and that he is to be glorified by Man answerably to the properties of his nature; then we must rationally induce him to believe, that the Scriptures written to Jews and Gentiles, by the Prophets, Evangelists and Apostles, are the Word of God: And this may be done by the demonstration of these or the like Positions. 1. That no Books in the World have greater evidences and arguments of truth, in respect of their History, than these have: two things must be made out. 1. That they were written by those Men, by whom they are said to be written. 2. That the Matters of fact recorded in them, are as rationally credible, as any other humane Records whatsoever. 2. That the Writers of those Books (whatsoever they were) were undoubtedly the true servants of God, inspired by him in writing the same. 3. That all the Doctrines and Precepts of divine fear and worship contained therein, are most suitable to the nature and property of God's Supremacy, Perfection and goodness; and that they are more answerable unto the true Notions of duty written in the heart of Mankind towards God, than the Doctrines and Precepts of any other Book and Religion whatsoever extant any where in all the World. Of the Fourth. When a Man is rationally Convicted, or at least induced to believe that there is no cause to contradict this truth, that the Scriptures are the Word of God; it will be no difficult matter to let him see by the substance of the matters contained therein, and the ends for which they were written and given both to the Jews and Gentiles; that they were written and given to no other end, but to teach all Men the true way of fearing, worshipping, and glorifying God: And to this effect, these or such like Positions may be made out. 1. That the whole sum and substance of the History of the Bible doth directly tend to this scope. 2. That the Authors of the Holy Scriptures, do expressly declare this to be the purpose of their writing. 3. That the natural Properties and effects of the things taught by them, and their manner of teaching the same, are wholly fitted to work upon the spirits of men, those impressions and affections which lead them to fear, worship, and glorify God. To all which, this Position at last should be added. 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 God: which is to be made out upon three Grounds, which may be rationally evinced. 1. Because God having made all things under a Law, and Ruling all Men by a Law of Reason; must needs also be acknowledged as a Judge over the observers and transgressors of his Laws, and consequently have a time to exercise his judgement. 2. That the rational Souls of Men are immortal, and live when they are separated from the body, and consequently can undergo a judgement after this life. 3. That the Consciences of Men bearing witness to them of their wicked deeds, even against their wills, though they live in outward prosperity, put them in fear; and bearing witness also of the virtuous deeds of good Men, though they are in outward adversity, yet comfort and support them; which inward testimonies of the Consciences of Men are not vain notions, but undeniable Evidences of a Judgement to come, which the Soul within itself is sensible of. When these things are thoroughly handled, and all Scruples which may be raised concerning the same are taken away, so that a Rational man, who is without prejudice, shall have no cause for want of the discovery of truths of this nature to make any further doubt thereof; I suppose the ground is prepared upon which the Fundamentals of Divine Faith, that is, the Doctrine of Revealed Truths (which by natural Reasoning no man can reach unto) may be offered. For as God doth make a man first by a living soul to be a natural man, and afterward he becomes by grace a new creature and spiritual man: so I suppose he doth 1 Cor. 15. 46. cause the Truths of Rationality concerning himself, first to become effectual upon the conscience, before the understanding is obliged conscionably to entertain Revealed Truths. For he who is not capable of that measure of Faith which common Reason itself doth beget upon the natural apprehensions of God and his Truths written in the heart; how can he be thought susceptible of the other measure which dependeth only upon Revelation and Divine Tradition? We conclude therefore, that these Precognitions are first to be handled as matters requisite, to fit the mind of a natural man to receive that which is to follow after, because I conceive, not that the Principles of the life of Godliness which are to follow, are to be delivered as the products of these foregoing Truths; but only as matters subsequent unto the same, in respect of the order of things to be taught. These Praecognita, are Praesupponenda, but not Principia, because I take a Principle of Godliness to be such a Truth, from which a Conclusion of divine faith and love may flow: But that cannot flow from any truth which is entertained upon mere natural Grounds, as I suppose, without spiritual Revelation and Illumination: for divine Faith, as it is the gift of God, and not the product of humane Reasoning; so it must needs have a higher Principle than these Precognitions, namely some truth, as revealed immediately by God unto the Conscience to convince it, that he doth offer himself unto it to be a Saviour. And this is the reason, why I would have the Precognitions, and the Principles of Godliness distinguished; namely, because they are truths of a different nature; yet they are subordinate, but so, that the latter cannot follow the former, without some special work of God upon the mind. Concerning the Principles. THe Principles of the life of Godliness, are such Truths as set the mind upon the apprehension of supernatural Objects, and beget thereby the acts of divine Faith therein, which worketh through love in the whole Man; all which is acceptable unto God. Now all the Truths which beget divine Faith and Love, proceed from one Root, which is the Tenor of the Covenant, which God hath appointed to be offered from the Scriptures, by the Preaching of the Gospel in his name, to be believed and entertained by all: for all that God doth aim at in his dealing with Mankind, next unto the manifestation of the glory of his goodness over all his Creatures, is chief this, to show himself a Saviour, in uniting man by a Covenant Psal. 73. 24. 2 Tim. 4. 7. of Grace unto himself, that he being guided by his Counsel, and having kept the faith therein, may afterward be received into glory. The Covenant of Grace than is, the great and fundamental Principle of all the Principles of the life of Godliness: for as there is none other way appointed to unite man unto God, and restore us again from our fall to integrity, but this way of a Covenant: so there is nothing which we can do acceptably towards God, or profitably for our own salvation; but that which is done in order to the Tenor thereof. Whence followeth also, that all our knowledge is not otherwise useful, nor to be sought after upon any other ground, but as it leadeth to the observation of the Covenant; nor to be entertained for any other aim, but as it is subordinate unto the Tenor thereof: for as no man ever was, is, or can be saved, but he that is faithful in the Covenant of Grace with God; so no matter of knowledge can be saving to any man, but that which enableth him to keep the Tenor thereof. Hereunto than all truths, both Theoretical and Practical, are finally to be referred; and therefore in the Doctrine of the life of Godliness, the Covenant must be made the ground of all the principles of Faith, from which the duties of obedience must flow: And I am fully persuaded, both upon the grounds of found reason, which a natural moral man is capable of; and upon the grounds of divine Testimony and spiritual experience, that all doubtful matters in Divinity, whether they concern the points of Knowledge, or of Practice, may not only be resolved by the right understanding of Gods aim towards us, and of our duty towards him in the Covenant; but that the Resolutions thereof (of what kind soever) must be examined by, and applied unto the Analogy of Faith concerning the Covenant, before ever they can bring true peace to the Conscience of any man; and therefore my advice shall be unto those who will undertake any part of this Work, that they keep always the Covenant in their eye, as Mariners do the North point of the Compass, to steer their Course by it in all their Meditations; for it is mainly for want of this Directory, that both in our Notions and Actions concerning Religion, we run such wild courses: nor is it possible (as I conceive) ever to unite the Professors of Christianity to each other, to heal their Breaches and Divisions in Doctrine and Practice, and to make them live together as brethren in one Spirit ought to do, without the same sense of the Covenant, by which they may be made to perceive the terms upon which God doth unite all those that are his Children unto himself, and upon which every one that is in Covenant with God, is bound in Conscience, through love unto God, to maintain the unity of the Spirit in the bond of peace with those that are his Children, who all alike, and by the same very way, are in Covenant with him. The knowledge of the Covenant then, being the fundamental Principle, whereunto all other Truths are to be reduced, that they may be received unto the end for which they are revealed, we shall endeavour to show what the Doctrines of divine Faith are, which are subordinate thereunto; and which by virtue of that subordination, are able to beget love towards God in a believing soul; for no doctrine of Faith doth otherwise oblige any man to love and obedience towards God, then as it is revealed to manifest God's love unto us, as he is become our Saviour, and to make us faithful towards him in the Covenant. I conceive then, that all the Doctrines of divine Faith, tend either to the erecting and settling of the Covenant of Grace with us, or to the confirmation of our Faith in the truth thereof. To Erect and settle the Covenant with us, we must needs know, 1. The true Instrument of the Covenant wherein it is revealed. 2. The things belonging to the true Tenor thereof, as they are offered to us in that Instrument. 3. The Motives for which we should embrace and entertain 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 Christianity, 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 uncontrollable 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, Counsels, Fathers, Schools, and their Writings, Say, Actions, and Thoughts concerning divine Matters, are to be examined thereby, as by the only rule of truth and righteousness, 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 complete, 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 than sufficiently laid open, and prescribed in a form of sound words, which ought not to be altered; so that all heathenish Philosophy 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, than 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 easy to be understood, that the meanest Capacity 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 suitable and necessary to all. Of the things belonging to the Tenor of the Covenant. COncerning the Tenor 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 than 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 personality. The Properties of his Nature, are revealed to show what he is, and who he is. The Properties showing what he is, That he is a Spirit living of himself, Joh. 4. 24. and 5. 26. The Properties showing who he is, are these, That he is the only true God alone; in Being infinite, eternal, incomprehensible, every where present, simple, unchangeable, all-knowing, all wise, all-free, all-just, all-holy, almighty, 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 only 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 Mankind 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 tenor 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 state. 1. In the state of Innocence. 2. In the state of Gild 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 twofold 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 twofold 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 Christ's 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 with God, as this doth enable us to observe the Covenant on our part: and Thirdly, Of Christ's 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 only 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 terms of the agreement are, by which it is made with each of them. The contract of the Covenant, is properly and directly made only 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 Terms 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 righteousness, but the righteousness 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, etc. 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 unrighteousness, 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 terms 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 departed from iniquity, 2 Tim. 2. 19 That such as separate themselves 〈◊〉 t●e Lord, and touch not 〈…〉 sh●ll 〈…〉 by him; that he will dwell amongst them, and walk 〈…〉 they shall be his people: that h●●●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 show what the Tenor of the Covenant is: now follow those things which show 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 Christ's sake. THat this contract might be ratified and inalterably confirmed, to the benefit of Mankind, 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 departed 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 God's part, calling all men to Christ to partake of the Covenant. 2. How the particular Terms of the contract are made good with Believers, and with the Professors of Christ's 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 ability 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 heavyladen, and I will give you rest, Mat. 11. 28. And be it known unto you, that through this Man is preached unto you forgiveness 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. ●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 darkness, but shall have the light of life, Joh. 8. 12. Concerning the third, we believe, that the way by which M●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 Terms 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 Tenor 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 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 Tenor 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 itself beareth witness with our spirit that we are the Children of God: and a Cor. 1. 12. Our rejoicing 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 Terms 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 profess the name of Jesus Christ are to be gathered together, and bound to join 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 lawful 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 God's 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 God's glory. Concerning the perfecting and building up of the Professors as one man, till they come to the measure of the stature of the fullness of Christ in the Covenant. We believe that the Lord hath appointed several 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 public worship, whereunto Professors are obliged to apply themselves by attending to the word of Prophecy, and by joining in the ordinary Sacrifices of Prayers and Praises to be offered up unto God in his house, and in the extraordinary and lawful use of an Oath and of a Lot, wherein God's 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 oversee the ways of their Flocks, and to make use of the Keys of the kingdom of heaven towards them, to open and shut the door 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 ways 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 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 convey the assurance thereof unto them thereby, as badges of his special Love to them in the Profession. Secondly, We believe further, That these Signs are appointed for three several uses in the house of God: First, for the Reception of Professors into God's 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 God's Ordinances in the house wherewith he is in Covenant: and for this use the Imposition of the hands of the Presbytery is appointed; viz. to give lawful authority to those that are Public persons in the Profession of the Covenant. Concerning the Second, We believe; First, That the Faithful are bound to make use of these Signs for the Ends for which God hath given them, by taking them up and applying them to those to whom he hath ordained them, as Evidences of their dependence upon him, and of their owning of his Covenant, and of their Profession thereof before the World. Secondly, We believe that the Sign of Baptism is to be applied unto all whom God hath received into his Covenant, and belong unto his household; that the Sign of the Lords Supper is to be applied unto all that have embraced, and do entertain professedly the Covenant; And that the Sign of the Imposition of hands is to be applied unto all that are called and to be set apart for any Public Office in the Church. Hitherto We have reckoned up the Heads of the Principles of the life of Godliness, as they rise from and relate to the Covenant, which is the ground of all Spiritual Relations between God and Us. Now followeth that which is to be known concerning the substance of that life which God doth work in Us by the Covenant. Concerning the Substantials of the Life of Godliness. THe Substantials of the life of Godliness are nothing else but the power & practice of that state and life whereby we are made one with God; and walking with Christ in the Covenant, we enjoy God in him both outwardly and inwardly. The enjoyment of God in the Inward man, is by the New creature and his life of communion with God. Concerning the New creature these things should be known; 1. What that change is whereby a man becometh from an Old, a New creature, and is born again. 2. How that change is wrought in the Soul by the knowledge of Christ in the Covenant; and how the conscience is quickened therein by him, and raised to a new life. 3. How that change is discerned to be real and sincere; and the deceitfulness of a pretended or imaginary change discovered. Concerning the Life of inward communion with God, these things should be acknowledged. 1. What it is to know and worship God in Spirit and truth. 2. How the Spiritual man doth walk with God by faith, by hope, by love, according to the Covenant. 3. What that virtue is, whereby he is enabled to have God always before his eyes, and to do all things in the name of Jesus Christ, giving glory to God the Father through him. 4. What Tentations are opposite unto this Life, both from the corruption of our nature, and from Satan; and how they are resisted. The enjoyment of God in the Outward man, is by the open profession and practice of Obedience unto the will and ways of God in all things: which hath two chief parts. The first is, To deny the practice and profession of ungodliness, and of all worldly Lusts. Tit. 2. 11, 12. The second is, To offer up our bodies as a living sacrifice unto God, by our reasonable serving of him in the Covenant. Rom. 12. 1. Concerning the denying of ungodliness and worldly Lusts, these things should be known. 1. What the Practice and Profession of Impiety is; as it proceedeth First, from Natural Atheism. Secondly, from vain Philosophy, the Traditions of men, and the Rudiments of the World. Thirdly, from the strong Delusions and the deceitfulness of unrighteousness, which Satan is permitted to make use of in the end of the World. 2. How the Consciences of Natural men are to be dealt withal and convicted concerning the wickedness of their Practices in this kind. 3. What the nature and the original is of Actual sins, and how they proceed from the power of inbred Lust. 4. How the motions of Actual sins are to be resisted; not only by the inward purification of the heart, but also by the outward exercises of a Mortified life, wherein the body is kept under and brought into subjection. 1 Cor. 9 27. Concerning the offering our bo●ies a living Sacrifice unto God by the Covenant. Three things must be known, for the ordering of our conversation aright in respect of ourselves, in respect of our Neighbour, and in respect of God: for hereunto the Apostle, Tit. 2. 12. doth refer all men's virtuous actions in this World, by Sobriety, Justice, and Religiousness. Sobriety doth comprehend all the way of our conversation with ourselves; Justice all our conversation with our Neighbour; and religiousness all our conversation towards God. And these Heads of our outward conversation ought to be handled and taken up in this order; because the duties of the First kind are such a groundwork for the Second and Third, that without Sobriety in respect of ourselves, nothing can be done rightly towards God or Man; And the Duties of the Second kind are in Gods own esteem preferred to the Duties of the Third; because he doth require Mercy of us, and not Sacrifice; that is, the Works of Justice and Mat. 5. 23. Mat. 12. 7, 8. Isa. 1. 11. to 19 Charity towards our Neighbour, more than the Works of outward Worship towards himself. Of the Ordering our way toward ourselves by Sobriety. TO be able to order ourselves and all our ways in Sobriety, we must know; 1. What the nature of Sobriety is, as it is a Rule of restraint to moderate ourselves in all our Undertake as they are ours. 2. What the nature of our Intemperance and inclination to Excess is, and whence it cometh; viz. from Self-love; where we must know what Self-love and self pleasing is, and how all manner of Excess proceedeth from thence. 3. How Sobriety doth proceed from the Grace of Self-denial, accompanied with Contentation, Meekness, and Lowliness, which Christ upon the Ground of the Covenant and Promise of Rest doth invite us to learn of himself, Mat. 11. 29. 4. What the proper work of Sobriety is, in reference to the natural acts of Affections; where is to be noted that our natural affections may be two ways vicious; either as they discompose and wrong us within our-selves, or as they tend to discompose and wrong our Neighbour. In the first Respect, they are to be regulated by Sobriety; in the second by Justice: so that the proper work of Sobriety will be to keep the acts of our natural Affections within the bounds of that lawful and necessary use whereunto God hath appointed them. And to discover these bounds, the natural Desires and Actions of Christ in the flesh as he did subordinate them unto the life of God in the Spirit, according to the Covenant, are to be taken notice of as a Rule. 5. What the Rules of Sobriety are in particular, in respect of the lusts of the flesh, as meat and drink, ease and softness, the conjugal bed, and all other delightful actions inherent to the body. 6. What the Rules of Sobriety are in respect of the lusts 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 c●o●●●s and adversities, or of prosperity and joy, wherein there may be a provocation to exceed, and misbehave ourselves 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 own 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 than 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 call●d (viz. by God in the Covenant) unto Liberty: only 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 ways 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 ways 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 own to others in word or deed concerning their persons, or that which doth belong unto them, ought duly 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 nearness. 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 show that they depend upon him and regard him. Secondly, What doth incline us naturally to Irreligiousness, that is, not to refer ourselves unto God, nor respect him as we are bound to do by the tenor of the Covenant, in all our ways; 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; Glorify 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 always 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 chief or summarily these; 1. To confess and profess openly the truth. 2. To worship God privately and publicly, 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 public, by Hearing the word, and Joining with the Professors of the name of Christ in Prayer and praises, and in the fellowship of all the public 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 itself complete, which hath not all the parts joined in such a way as is suitable to the proper End thereof, nor in respect of us completely known, except we understand both what the property of each part is distinctly; and also what the joint 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 the union of all these parts is to be discovered, that we may see the entire frame of the whole course which is conformable unto the will of God in all things, as well inwardly as outwardly, in all Duties at once which will make up the substance of the parts of a Godly life. And to bring us unto this Perfection, God hath given a peculiar Rule whereunto he doth oblige all men to be so fully conformable, that whosoever transgresseth in any one Point thereof, is guilty of all, Jam. 2. 10. because the true and perfect observation of any one Duty, doth import a full confirmity of our Wills to the Will of him who doth command all the rest; and the transgression of Gods will in any one particular, doth bewray an inconformity of our wills from the will of him who doth command all the rest; and this is to be a transgressor of the whole Law; because the whole Law is nothing else but the will of God; and the substance of the whole Obedience is nothing else but a total subjection of our wills unto his will, as it is revealed in the Law, Rom. 2 20. for God hath given the form of knowledge and of the truth in the Law, to this end that we should not displease him, but to s●udy to please him in all things; for the whole substance of our Religious fear and love is contracted unto this aim, that we should do nothing that is displeasing, but every thing as it is acceptable unto him. Our performance 〈◊〉 of all Duties in order to the fulfilling of God's will, and observance of the Law, is the substance of the whole life of godliness. For the Ten Commandments given in Mount Sinai, which God wrote 〈◊〉 in Tables of St●ne, are the Universal Rule of Righteousness, as they contain the nature of all Duties which are generally obliging unto every one, and as they comprehend in one expression, both the Spiritual and Bodily perfection of every Humane Action. The Doctrine then of the Ten Commandments should be delivered to this effect, in Four distinct Heads. The First should contain the Rules of interpreting the Commandments. The Second should let us see the Abstract of all the Duties commanded, and sins forbidden therein. The Third should let us know the Definition or Description of all these Duties and Sins, with the Means and Helps subordinate unto the duties, and the causes which beget, and the signs which manifest the sins; and although perhaps some of the things formerly mentioned in some of the parts of the life of godliness, may come to be named here again, yet this is not to be counted any Tautology or superfluity, because the same thing may be more than once handled, under different notions and respects in several places; Here than all duties whatsoever, and every thing opposite thereunto, are only to be handled, as they are commanded and forbidden in the Law, which is the universal rule of Righteousness, to show the perfection of the Law, and the nature of every action, as it agreeth or disagreeth with the rule, and the quality of every virtue and vice, as it is ranked by God in the whole frame of that life which the Law doth require or condemn: all which are material points of knowledge, and can no where be properly handled but in this consideration of the Law. The fourth and last head, should describe the watch which all men should have, aswell over themselves, as over others for the observation of the Law; for as all particular virtues make up but one perfection of obedience, by their conformity, unto the Rule of the Law; so all men's observation of the Law in their several ways, doth make up but one submission to the will of God in them all, their joint care of each others conformity unto the Law; for all Professors as they are members of each other in Christ, make up but one body and spiritual man in him; and this is the substance of the whole life of godliness, when by the grace and truth which is in Jesus Christ, the righteousness of the Law is fulfilled in us, who walk not after the flesh, but after the spirit; for the Law of the spirit of life, which is in Christ, being through Faith effectual in us, to free us from the Law of sin and death, which is in our nature, doth make us conformable unto all that is wellpleasing unto God, so that in every thing we are enabled to prove what is that holy, perfect, and acceptable will of God. Which things being laid open, I suppose all that justly may be desired concerning the substantials of the life of godliness, in the whole and parts, will be sufficiently discovered; and so the second part of this body of Practical Divinity will be made up. Of the Circumstantials of the Life of Godliness. ALthough the former rules of Piety, which are common to all Believers and Professors, may well suffice to direct every one upon all occasions what to do, not only because they contain the grounds of all duties, and the properties of all virtues; but because God in the Covenant hath expressly promised, that he himself will teach all his children; and Christ hath engaged himself to send unto his Disciples, a spirit which shall lead them in all truth: yet seeing the Scripture doth lay open, not only the substantial rules of the whole Profession, in the general nature of virtue and vice by the precepts of the Law, but doth mention in particular terms, the circumstantial duties also which are considerable in order to the Profession; therefore these aught distinctly to be opened, and made the third part of this body. Where again I shall desire that it may be observed, that the things here to be handled, should be distinguished from the same things handled before, in this respect that in the foregoing part, all actions are to be considered in order to that which is their perpetual nature, and substantial property never to be altered; but in this part, all actions are to considered in order to that which is alterable in them according to the circumstances; therefore in the former part, although the heads of all things which are to be mentioned here, may be brought in and named in their own places, yet the handling of them ought not to go any further, then to define the universal nature and properties thereof, as it is common to all times, places, cases, and circumstances; but in this part the particular cases and circumstances, which are ordinarily incident to persons of several conditions, are to be taken into consideration, to show them the rule of their walking therein, to observe that which is righteous and answerable to the Law: Here than we presuppose the knowledge of the definition, and true notion of all virtues and vices (which is the proper work of the substantial Doctrine, for under that respect all things are handled there) and we reflect upon the various subjects, objects, relations, and occasions of putting forth these actions which are discovered to be virtuous or vicious, that the way of maintaining our course in virtue, and declining vice, may be known in matters circumstantial, aswell as substantial. These Circumstantial duties are of three sorts, some regulate the natural, some the spiritual circumstances of th● 〈◊〉 of the Professors, some relate unto both. The natural circumstances concern either the Sex in respect of the difference which God hath made therein; or the societies which arise amongst men from the conjunctions thereof. Concerning the difference which God hath put between the Male and the Female, we should know this. 1. What the preeminency of the Male is above the Female, in respect of right, to manage domestic and public concernments. 2. What the proper work of each Sex is, which we may call the natural calling thereof; that is, what the employment is whereunto God hath created each Sex, that they should advance his glory in their several kinds. 3. What the rules are, by which each Sex should order itself, within those bounds and limits of employment whereunto God hath appointed it. Concerning the natural Societies which arise amongst men from their conjunctions, we observe that The first natural Conjunction and Society is of the Male and Female, of one with one, for the propagation of Mankind, which is Matrimonial, of which we should know, First, What Gods appointment is concerning marriage; in respect 1. Of the ends for which it is to be intended lawfully, and for which it ought not to be intended. 2. Of the persons who may or may not join together in that state. 3. Of the manner how it ought to be settled between these who may lawfully join therein. 4. Of the duties which married persons own to one another, by which they may obtain the lawful ends of their Conjunction, by God's blessing. 5. Of the causes for which marriage may lawfully be dissolved. 6. Of the manner and way how it ought to be, when needs it must be dissolved. Secondly, What the inclinations of men are to abuse marriage, and what corruptions are become customary therein, even amongst Professors. Thirdly, How prejudicial the abuse of the ordinance of marriage is, not only to the holy Profession, but even to the Society of Mankind. Fourthly, How far both Ministers and Magistrates are bound to endeavour each in their own way, to rectify the abuses of this Ordinance, by repressing all Whoredoms, Adultery, Incests, and other unlawful Conjunctions, as Concubinate and Polygamy, and whatsoever in this kind is contrary to the will of God, and to the right use of nature. The second natural Conjunction and Society is of Parents and Children, where we must know; 1. What the duty is of Parents towards their Children jointly; in respect of their education, and of their settlement in a course of life in the world. 2. What the duty of the Mother is towards the child whiles it is an Infant; how far she is obliged to give it suck and attend it herself, and in what cases she may be dispensed withal in reference to these duties. 3. What the duty of the Father is toward the Child after it is passed the state of Infancy, and how far he is obliged to look to the education thereof himself; and in what cases he may be dispensed withal to commit it unto a Deputy. 4. How the peculiar care of the Daughters belongeth to the Mother, and the peculiar care of the Sons to the Father, chief, when they are past childhood. 5. What the duty of Children when they come to years of discretion is towards their Parents, and how they ought to yield unto them not only honour and obedience, but a requital in their old age. 6. How far the law of Marriage, by which a man is appointed to leave Father and Mother, and cleave to his wife, doth emancipate him from subjection and dependency upon his Parents. 7. How family duties ought to be observed in the Societies of Parents and Children; and what obligation doth lie upon Parents to worship God with those of their family. The third natural Conjunction and Society is of brethren and sisters, and of kinsfolks, where we must know; 1. What the nature and extent of the relation is, and how it differs from the foregoing of Man and Wife, and parent and child. 2. What the duties of kinsfolks are towards each other. 3. What the proper care and affection is, which is more due unto kinsfolks respectively, then unto others; though these in all respects be as commendable, and perhaps fare more commendable for grace and virtue than they. The fourth natural Conjunction and Society, is of Alliance, where we must know; 1. What the nature and extent of this relation is, and how far it is inferior unto that of kindred. 2. What the proper duties thereof are more to each other, then to mere strangers. All these Conjunctions and Societies are properly natural, and avoidable necessary, if we suppose the propagation of Mankind by Marriage; there are other conjunctions and societies which are more voluntary and freely taken up, or left off, as there is cause sound; and these are again either of one with one, or of many together in a Society. The voluntary conjunction and society of one with one, is of Master and servant, where must be known; 1. For what ends, and in what employments, men ought to seek for others to serve them; and in what things they ought to serve themselves. 2. What the duties are of Masters towards their Servants. 3. What lawful services and employments are in humane Societies, and for what ends men ought to offer themselves to be servants unto others. 4. What the duties are which servants own unto their Masters, and how they ought as Christians to perform the same. The Voluntary Conjunction and Society of many together in one Body, is either of many Families to make a City, or of Cities to make Provinces, or of Provinces to make Nations and Kingdoms: all which are settled in their Relations by Laws, and maintained therein by Officers endued with Authority and Power to administer the same; whence doth arise the Office of Magistrates and Subjects: where we must know, Concerning Magistrates; 1. What a Magistrate is in the Societies of Christians. 2. Whence Magistrates have their Authority. 3. What the proper work of their Employment is for the good of the Public Society; And whether it be not to procure the observation of Both the Tables of the Mosaical Law in the Commonwealth over which they are Rulers. 4. How the Sword is committed unto them, and to be used by them for Vengeance against evil Doers, and for the Reward of those that are good. 5. For what End Taxes and Customs are to be laid upon Subjects. 6. What Offices are necessary and lawful to be constituted for the Peace and Safety of Humane Societies. 7. What maketh War lawful in a Christian Magistrate, and what unlawful. 8. What Power he hath to administer Oaths, and for what Ends. Concerning Subjects we must know; 1. What the Duty of a Christian Subject is towards the Supreme 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. What Right and Relation a true Professor of Christianity 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 own 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 own 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. What 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 jointly, as being the Seedplot and Seminary of all Virtues to be exercised therein, is the state of Schools: where ought to be delivered; 1. What kinds 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 Schoolmasters and Mistresses, and of Scholars 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 Completely handled, and a General Rule showed 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 useful, if well ordered and published by itself: 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 ways: therefore we need not to propose a body of Difficulties to be resolved, but our wisdom will be, either to avoid them so far as may be by a clear direction preventing them, or to overcome them when they cannot be avoided, by such a method as may be easy, and followed by all that understand the Truth of God's 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 join in completing 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 Foreign 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 Foreign Protestant Churches. IF to advance this Gospel-work, there were nothing else to move us, but the excellency of the thing itself, and the Call which we have thereunto by foreign Churches, with those Arguments which in their Letter they have alleged: Truly these inducements alone might abundantly suffice, and aught 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 persuade; 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 persuade; 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 not always throughly understand the best Reasons; or because the matter thereof though understood, yet is not always mainly and directly intended: or because the Reasons which are of less worth, are always more level to all men's natural Capacities; Or lastly, because outward and particular matters are most suitable to close with humane affections; I will not now stand to discourse. What ever the cause of this may be, I shall endeavour at this time to prevent it, by taking into consideration both sorts of Reasons; that both such who (being truly Spiritual) are in love with Christianity for itself, and such also who (walking in a lower Spheere) regard more directly humane and outward relations, may find in this undertaking, that where with they ought to be affected. If we look then before other things upon God, and upon ourselves as in his hand; we may perceive that he doth highly honour us above our reformed Brethren: Chief herein, that having received with them the truth of the Gospel in the purity thereof, we are made partakers above them of this most eminent gift of practical knowledge, and enjoy the means thereof more abundantly than any other Church whatsoever: Yet the enjoyment of the most eminent of his gifts is not all the Honour which God hath conferred upon us, but he hath caused the Excellency of this blessing to become apparent unto all the Churches: So that they not only respect, love and esteem us for the same, but they hearty wish and desire for themselves the same favour at God's hands, and they are moved without envy, to make their application unto us in a friendly manner, that we in love to God's glory would impart unto them the fruit of that kindness which he hath bestowed upon us. Thus we see that he hath not only 〈◊〉 ●eference to himself, put Ornaments upon us, to beautify us with salvation, but in reference to our Brethren, he is pleased by this means to make us honourable amongst them; for he doth set us forth in their eyes as vessels which contain the Richest of his graces, and by whom he seems to be willing to make unto all people his feast of the things, full of marrow, Isa. 25. 6. and a feast of wines on the lees well refined; and lest we should not take notice that we are fitted to be serviceable in this kind unto the whole household of faith, he hath moved some of the chief members thereof (who are brands plucked out of the fire of persecution) to put us in mind of this part of our duty, by ●●ing towards us, and calling upon us for the improvement of this peculiar Talon, unto the end for which the Lord hath given the same unto us; for they tell us in their Letter; God hath given all his Gifts to every one to profit withal: That to profit with his Gifts is to administer unto others; That we are not the direct owners of his Gift, nor are they our propriety to use them as we please, but all our Title to them is only this, that we are Stewards thereof to use them as he hath appointed us; and as by the right use thereof we may expect a great reward and increase of Glory to ourselves; so by the abuse of our trust, that is, the not using of our Talon to benefit others thereby; we shall be found unprofitable servants, and deserve both to be deprived of the Grace we have received, and to be cast off into utter darkness where weeping is and gnashing of teeth for ever. Thus we see they put us to the trial of our love toward, God, by the discovery of our willingness to please him in fulfilling the known purpose of his will▪ They put us to the trial of our love towards our Brethren, by the manifestation of our Resolution to furnish them with that which may benefit them to their Edification; They put us to the trial of our faithfulness both towards God and Man, by our behaviour in our Stewardship and obedience to him that doth employ us, and our forwardness to dispense his Gifts unto our Brethren, to whom by his appointment we are bound to bestow them; And they put us unto the trial of our sincerity in believing the Promises, and ●earing the Threaten, by the sense we have of the rewards that shall be given to those that use rightly, and that abuse their Talon: And for all this they not only 〈◊〉 before our eyes the thankfulness which we own unto God for the honour he hath conferred upon us more than upon others; but they put us in mind of the ways by which only we are enabled to Glorify God here on Earth amongst men: by which we are made capable of being glorified with himself in heaven hereafter; and by which the Justice is maintained, which maketh all the Subjects of his Kingdom through the Holiness of their Communion, ●●●●ptible and sensible of their own and each others happiness, and without which there w●●●● b● little difference between the State of Christ, Kingdom and the Kingdom of the World. 〈…〉 concerning our thankfulness towards God for the honour done to us by him, seeing our goodness cannot be extended unto him. Psa. 16. 2. (for no man can be profitable unto God, as he that is wise may be profitable unto himself, Job. 22. 2.) but only unto the Saints that are in the Earth, and to the excellent ones in whom is all our delight: What other or less acknowledgement can we render unto him, then affectionately to endeavour, that the fruits of his kindness towards us may have some reflection back again towards him, by redounding to the comfort of his own dearest Children. And concerning the only way by which we are enabled to glorify God on Earth, our Saviour tells us that herein his Father is glorified, that we bear much fruit and so become his Disciples; No man can show forth the Father's Joh. 15. 8. Glory otherwise, then as it and he is in the Son, nor can any man be in the Son, otherwise then by becoming his Disciple; nor can any man become his Disciple otherwise but by following him in the way wherein he did glorify his Father: Whence it is that the Apostle teaching us to glorify God with one mind and mouth, Rom. 15. 6, 7. doth set Christ's example before us as the only rule, bidding us receive one another as Christ also received us to the glory of God: Now the way by which Christ received us to the glory of his Father, was no other but by the imparting of his Father's Graces, and the free propagation of his goodness unto Mankind; by this means he hath (as the true Vine) born much fruit, & by this means we also shall bear much fruit, if herein we become his Disciples; nor is there any other way on Earth opened but this to glorify God amongst men; for all good works, without which no Glory can be given unto God, of what kind soever, glorify him only in this, that they show forth his virtues, and cause men to take notice of the excellency of his Nature, that they may have cause to admire and love, and praise him in the same; and if we do nor set our hearts entirely to work all our works in God, that he may thus be glorified thereby we have renounced in our heart the great end of our Creation, which is nothing else but his glory; and the only means by which that end is attainable, are good works shown forth unto men, Mat. 5. 16. for we are God's workmanship created in Jesus Christ unto Good Works, which God hath before ordained that we should walk in them, that in the ages to come he might show the exceeding Riches of his grace in his kindness towards us through Christ Jesus, Ephes. 2. 7, 10. Thus than the only way to glorify God the Author of this Talon is to improve it, by imparting unto others freely that which Christ hath freely given unto us. Nor is there a readier way by which we are made capable of being glorified with God hereafter, then thus to glorify him on Earth; we see the slothful servant was deprived of glory, because he was slothful; and others were made partakers thereof, because they were diligent and faithful in using their Talents; and the promise is that such as are wise shall shine as the brightness of the Firmament; and they that turn many unto Righteousness, as the Stars for ever and ever. This then is our wisdom to win souls unto God, and turn many unto Righteousness, and this will prove the greatest folly, and the greatest unthankfulness that we can be guilty of, that having so great a Talon in our hand, and so fit for such a service, we should not thereby Honour God by making it useful to the enlargement of his Kingdom. But above all this, there is a Law of Justice which doth require this duty of us as a debt to be paid unto all that are susceptible of the benefit thereof; but chief unto those that challenge is as having a right thereunto; all that belong to the household of Faith, have a right to all the privileges of the house, and all the gifts and treasures pertaining to it are theirs; all things are yours saith the Apostle. 1 Cor. 3. 21. 22. because every member of the Body hath an interest in all the graces which flow from the head as conferred upon the Body, nor doth any member possess any thing for it self, but for the whole; nor is any thing in itself, but as it standeth in its place to serve the whole, and as it belongeth unto other members; for we are said to be members one of another. So that we have a right to challenge for our use, as our own, all the graces which another hath, if we stand in need thereof, nor is it lawful for any to refuse the Communication of any spiritual gift wherewith he is possessed, to any that craveth it of him in the name of Christ, except he will make himself guilty of the breach of the great and Fundamental law of the Kingdom of Heaven, upon which the happiness of that whole State is settled; for the happiness of the State of Christianity above all the States of the world is this, that all the Subjects thereof are but one new Creature and Spiritual man in Christ, that they are made and called to serve one another in Love, as he served us, and to enjoy him in each other, as he is the same light of Truth, and light of God in all; for the enjoyments and possessions of all other men in all other States and Kingdoms of this World are distinct and peculiar to every one, because some things are incommunicably proper to some more then to others, as their lot is fallen amongst men (and except this Law in natural things were observed, there would be nothing but endless and inextricable confusion and strife, yea much more than now is amongst the Sons of men) But it is not so in Spiritual things; the Spiritual man his joy is this, that others partake of all his blessings, that others have a right in him and interest, and he in them for all their Grace, and that he is a debtor of all that he hath unto every one, and every one are debtors of all that they have unto him; So that none can count himself happy or complete in any thing, or aught to rest contented within himself, without the Happiness, Perfection and contentedness of others: Thus none can want what another hath; and what God hath given unto any, it is to be offered unto all; and he that doth not live by this Rule in the Church of God, doth exclude his own soul from the Communion of Saints, and maketh himself incapable of all the Felicities of Christ's Kingdom. We see then how many and how strong the obligations are, which bind us unto this duty of Spiritual Communication of the graces which we have received to profit withal; for if we should not intent this, we shall discover ourselves to be of all men the most ingrateful towards God, and most unworthy of all the Honours which he hath cast upon us; We shall show ourselves destitute of all love, both to God and man, and of all faithfulness in the trust committed unto us, of all sincerity in our Profession, and of all care either to advance God's glory as becometh the Disciples of Christ, or to be advanced unto glory by him, or to maintain the happiness of our own Estate by fellowship with his members, or finally to discharge the debt of Righteousness which we own unto others on God's behalf; for God hath assigned the payment of all the debts which we own unto him, which are the fruits of his Graces towards us, to be laid out upon the members of Jesus Christ, that much joy and many thanksgivings from many hearts and mouths, may redound to the glory of the Father through him. If then we should hold this truth of God in unrighteousness, we should not only be found enemies to God and ourselves, so far as in us lieth to frustrate him of his intent, and ourselves of all the honour whereunto he doth design us, but opposite unto all goodness, to suppress the brightness of his glory, to darken the comforts of his Children, to defraud our Brethren of their just claim and expectation, and to deprive all sorts of men of that wherein we are indebted unto them; for it is not only our Brethren (that challenge that which is their right, of us, on God's behalf) to whom we own this duty as a debt, but we own it unto all men; that either now, or in after ages may profit thereby, towards the advancement of Christ's Kingdom; and that is the thing which our Brethren in the conclusion of their Letter, press (though briefly yet throughly) upon us: for having proposed God's intention in giving his Gifts, our duty answerable thereunto, and their demand grounded upon both they present unto us the benefits which ensue our performance of their request, which are all the effects of the truth which is in the Gospel, as by itself it is useful unto all sorts of persons, young and old, Teachers and those that are taught, Godly and ungodly, Peaceable and contentious: True Professors and those that err from the Truth, whether by Hypocrisy, or Security, or Obstinacy; and in a word to all men, aswell of this age as of that which shall arise hereafter, all the advantages of Instruction, Direction, correction, comfort, Reproof and conviction, tending to set forward peace and joy, through Righteousness and Holiness in the souls of men, or whatsoever blessing else, any shall stand in need of in their several conditions: all this I say, we are Debtors to procure unto them, by the means which are put in our hands to that effect; for at this time both God and Men do call upon us to make this use of our Peculiar Talon of the word of life, in holding it forth unto them. If therefore we should hid our Talon, and put this candle which the Lord hath lighted among us to give light unto all that are in the house, under a bushel, that is, if we condescend not to this their desire, we shall wrong all the Churches; we shall rob these in particular that sue for it of what is their due: and as much as in us lieth we shall make the word of Truth ineffectual, and show ourselves adversaries to his virtue and the manifestation thereof: which how the Lord will in the End take at our hands, I shall not need to mention. But I shall hearty rather pray that in love to himself and to his Truth, our spirits may be stirred up to behave ourselves in the opportunity of doing this service as shall be most answerable unto our own happiness, and the glory and the kingdom of Christ whereunto we are called. These are the considerations which from the nature of the Duty itself should induce us to the performance thereof, which our Brethren in their Letter having only touched and pointed at, I have thought good a little further thus to enlarge, that whatever shall be undertaken in this kind, may proceed from the right Principle and frame of heart, which will make the work acceptable unto God and profitable unto those that go about it. For if the work be not intended upon these grounds, and upon these alone, directly and principally without worldly considerations and humane Respects as leading Motives, it will find but small success, and little conduct from the Spirit of grace to give it a furtherance, because no enterprise can have more strength than its chief Aim and Object can give it. And although some other Arguments of this nature and to the same effect might be alleged, or the same might be further insisted upon, perhaps not unprofitably; yet because these Motives are the chief to which all others may be referred, and so evident that they cannot (as I conceive) be denied, and of such efficacy (if laid to heart) that where they take not, none other in this kind are like to persuade; therefore I shall not insist any further upon them, but come to the second sort of Persuasions, which in order unto these foregoing may perhaps add something to our zeal and resolution as it proceedeth from a mixed affection; which even good men are inclinable sometime to entertain rather as they are men, then as they are the Children of the most High, depending immediately upon his Will. If we look then in the second place upon ourselves as we are amongst the Professors of the Gospel, engaged not only to maintain the credit of the Profession, but to advance the Reformation of the Churches both at home and abroad, and to concur with Foreign Protestants to assist the Common Cause of Religion against the Enemies thereof, we shall find nothing more suitable to the credit of our Profession, or more advantageous to our own and others reformation, or more effectual in our concurrence to assist Foreigners in the Common Cause, than the Completing of this Body of Practical Divinity will be. The Credit of our Profession doth include a twofold Notion: the one doth look at the Profession in itself, the other at us as Professors: in both these, there is some matter of Credit to be upheld as to men. In reference to the Profession, we are bound in conscience (seeing we believe it to be the saving Truth of God) to make it Creditable and Honourable before all men, approving it unto the conscience to be such as we believe it to be. And in reference to our-selves, the good opinion others have of our sincerity, zeal and ability in the way of the Profession, doth oblige us in honesty to endeavour to the utmost to answer their expectation, and maintain the Honour of our good name in relation to our Religion. In these respects I say, the completing of this Practical Body of Divinity will be of special use, as well for the honour of the Profession, as for our credit in upholding it. For whereas nothing doth so much either scandalise the weak, or stagger the ignorant, at the profession of the Protestant Religion, or give advantage on the one hand unto the Papists to seduce silly souls to a superstitious worship, as this reproach, That we are all broken to pieces among our-selves, and divided in our sense about Religion, having no certainty in any thing: on the other hand unto the self-conceited Libertines, to entice high minded Zelots to the pride of singular Saintship, as this other Reproach; That we rest in practice of forms; and being destitute of the power of Godliness, have nothing that is spiritual in our Profession: Whereas (I say) both these Adversaries labour different ways, and upon colourable pretences (taken from particular misdemeanours wrongfully applied unto the whole substance of Religion) to discredit and blemish the profession of the truth (which we Ministers are chief bound to uphold) there can be no course either more answerable to the nature of our Calling, or so proper to stop the mouths of these Adversaries, or so fit to settle the wavering thoughts of unstable souls, or more effectual to vindicate the credit of the Profession from the aspersions of division, of uncertainty, of formality, and of the want of spiritual power, then to make up this Practical Body of Divinity. For it being composed of those many Positive doctrines which are undeniably evident in the Scriptures, which being understood will be clear to the conscience by their own light, which will manifest all the true grounds of spiritual knowledge, not fantastically but with real demonstrations, and which unanimously all Protestants will fully acknowledge to be the substance of their Profession and Religion: I say, those Doctrines being gathered into a full body, will stand as an witness for the credit of the Truth against all these injurious reproaches. Nor can it be imagined that in the great multitude and variety of particular Opinions, in the manifold disputes, and inconsiderate heats of men about matters extra-fundamental, and in the different practices of things which are but circumstantial, a way of Peace and Unity should either be found for ourselves, or shown unto others, by any other means then by a demonstration of our agreement in all truths and duties which are necessary for Salvation in respect of God, and profitable for edification in respect of one another: And this is that which our Brethren in the Latter part of their letter hint at, when they tell us that such a body of Divinity will not only be serviceable for Scholars, but even for Teachers, to furnish them with more useful matter in their Sermons then now they are able to find in the books of controversy, whereunto almost all their Learning is reduced, representing unto us the evil which befalleth most of their Churches: viz. that they are overwhelmed with matters of Controversy: that their controversal writings are void of Piety, full of bitterness, and no ways tending to edification: And that their young Scholars of Divinity being trained up to this way of contentious Learning, for want of better Teaching, prove in the course of their Ministry very often void of all Charitableness, and strangers to peaceable Affections. Which evils by our Pious assistance and endeavours they hope may be remedied, if we would gather out of our Authors who handle matters of Divinity in a Practical way as they relate to conscience; a full and sound body of saving and savoury truths, which may be put into their hands to waken them unto Righteousness. For they conceive not amiss that by God's blessing such an Instrument of knowledge and way of Teaching which it will produce, may not only season their spirits with meek and humble thoughts concerning themselves, and with loving, kind and merciful affections towards their Neighbours (which will make them peaceable) but may work upon them the power of Godliness, when they shall perceive how the Theoretical and necessary Truths of Faith which they make now matters of strife, and have disregarded as to their true usefulness, aught to be applied unto their own and other men's consciences, to teach them to walk with God in all their ways. And indeed this is a sad matter, which not only those Church's groan under, but all the rest more or less, have cause to bemoan: That because many in the Ministry do spend their strength and wit upon needless and curious dispensations about matters of private opinion, rather than upon the application of known and necessary Doctrines unto conscience, because these disputations are agitated with more provocation to heat and animosity, then to regular and modest searches after the way to resolve doubts impartially; and because the smallest differences of opinions beget ordinarily the extremest differences of affections, when men study no Rules of moderation in respect of Passions, or of being wise to Sobriety in respect of contemplations, or of mutual forbearance in respect of actions (all which are things if not hated, yet suspected, slighted and neglected almost every where in this age) I say because these disorders (which like weeds in a Garden not weeded, overgrow the Church) have taken place almost every where; it is very doleful to see, that the main and great truths of the Profession are extremely neglected and not at all Cultivated; and that by this means, the adversaries (who lie in wait to deceive the simple, and watch to discredit our Religion) do get all the advantages which almost they can desire, to bring their ends to pass upon us, and disrespect upon our Profession; for when the frames of matters are discomposed, as now they are in all the Churches (by reason of the alterations which are brought upon the States of the world:) it is no great difficulty for cunning men, to work Sinister impressions, and thoughts of contempt against our Profession, upon weak Spirits, who know not the substance and true grounds of our Religion; but look only (as most men do) superficially upon the outward appearance, and the worst side of other men's behaviours and failings. For these causes, if we have any sense of Honour for the Truth, and if we have any desire as in conscience we are bound to have, to maintain the Credit of our Religion, and to free it from the occasions of all these prejudices, we should set ourselves earnestly to hold forth, upon the Common and undeniable grounds of Truth, the substantial Excellency of the Doctrine of Piety, which by the making up of this Practical Body of Divinity may be done, and by none other way so effectually. As for our own credit amongst our brethren in reference to the Profession, if we study not to maintain it in God's way, by the Propagation of the Truth wherewith we are entrusted, certainly God will blast it more than ever it hath been raised; Nor can we expect that any thing will uphold our Reputation in God's way, amongst our Brethren, so much, as the satisfaction which they expect, and we ought to give unto them in this their desire; for herein they put us unto the real proof of our sincerity, whether or no we are willing to do any thing for the Faith, and for them; and if in this we fail them, we shall deserve to lose our Credit with them, and that most justly. The Ministers of the Churches of Great Britain have always been esteemed by the rest of the reformed Protestants, to be sound in judgement, learned in the way of Piety, and zealous in the practice thereof, moderate in their affections, and discreet in their writings against Dissentors: Therefore in the work of reconciliation between the Lutherans & the Reformed Churches, they were never excepted against by either side, but rather accepted as Mediators of the difference by both sides, but chief by the side which is best reform, whose confidence towards us, and esteem of us is clearly manifested by the tenor of this letter which hath been written to us about the body of Practical Divinity; for therein with a great deal of modesty and humility, they not only defer a great deal of respect unto the worth that God hath put upon us, but they invite us to receive the Honour of being their leaders to Godliness, and their Teachers unto after ages; and although we may not without presumption, think the better of ourselves, because others prefer us in Honour to themselves, or have any high thoughts of our own sufficiency (for who is sufficient for such things? and Christ we know is the only leader and teacher) because our Brethren esteem highly of us by submission unto the Grace of God in us; yet if there be any truth of generosity in our Spirits, or any resentment of duty towards such as love us in the Lord, we cannot be insensible of so mighty a provocation as this unto love and good works, but with all zeal, in true Humility, giving glory unto God, we are bound to the utmost of our abilities to impart ourselves 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 moral men it is true, that Commendations add life unto virtue; 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 itself, and praiseworthy; which is the contentment of a virtuous disposition; and if this is true in moral dispositions, how much more ought it to be in those that are Spiritual: if therefore there be any virtue, 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 virtue, 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 public respect; than it followeth, that if there be any virtue 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 itself extremely concerned: So that if upon these motives and considerations, this business 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 unsoundness of our hearts in the Profession itself, when we should appear so careless 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 ourselves 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 than their own Confession in their Letter; For this is the very ground why they make it their suit 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 Reform, have increased of late, and do proceed from the same diseases which have begotten theirs; therefore in procuring a Remedy for ourselves, 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 mind in things pertaining to God, and from the unruliness of walking in things pertaing to Men: This ignorance in the understanding, and distemper in the will, and unruliness 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 adhering 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 godliness, 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 several ways and opinions, agree to waste the Churches, and to blast with a pestilent breath all that is not conformable to their practice, if they can find 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 babble, which daily increase unto more ungodliness: For by this means scandals are multiplied, 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 babble, and the contradiction of Science falsely 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 jointly 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 God's ordinary blessing more successfully, than this Body of Practical Divinity, if it were compiled and communicated in English to our men at home, and in Latin 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 disorderliness and distracted condition, to show the Spiritual ways of Reforming the same, wherein if we shall agree to walk unanimously, as no doubt we will, we may undoubtedly also believe, that by this Union we shall to all our adversaries become not only invincible but irresistible to work the overthrow of Satan's 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 Foreign 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 than I find it apprehended by many: Therefore I shall endeavour to represent unto those that are Conscionable in matters of public 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 Concur with Foreign Protestants to uphold the profession of the cause. As concerning the assistance which this work will yield unto the Cause, if we will add 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 foully 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 only 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 add a further Protestation to clear the truth of our profession on the other hand, which is this, that as we think it not lawful 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 practise singularly and by ourselves, 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 settled 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 God's 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 joined 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) Protestant's were begotten and are distinguished from Papists. By the life of the Spirit (which is the heart and soul of the profession of Christianity) Protestant's 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 God's 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) Protestant's are strengthened 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 designs, practices, negotiations and undertake 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 to advance any one of these without a reference to all the rest, they are to be judged false, deceitful and destructive to the cause and truth of Christianity. Therefore we ought to acknowledge none to be a servant to the Cause of Christ (that is a true Protestant) but he who walketh by this Rule of the new creature; and upon such be peace and upon the Israel of God. As for me; I shall by God's grace never entertain any designs and practices, or favour any motions and pretences which are undertaken and prosecuted with subtlety or with a strong hand against the persons of a party disagreeing from judgement, upon this ground because they favour not my way; but I shall make the prosecution of their forenamed interests, as by spiritual means and ways they are approvable to the conscience of every rational man, the open and only rule of my walking in this Cause. And if any man shall find me straying from this path, and show me that I am not in it, he will oblige me to thank him for converting a Sinner from the error of his Way. Hitherto I have given you my sense of the Common Cause of Protestants; Now I shall add a word or two concerning that which I suppose doth weaken our hands in prosecuting of it: And that is partly an ordinary mistake; partly an universal neglect of Duty in the Actors for it. The mistake is in two things. First, That most meaning well to the Protestant Cause, as they do understand it, act all rather against the adversaries thereof then for the Cause itself. Secondly, That when they act so, they take up no rule of Reason and Moderation in dealing with adversaries for their good, or upon grounds of Justice, but give way to Passion and Hatred; and all that is imagined to be hurtful to them, is supposed to be advantageous to themselves: both which are courses altogether preposterous unto Christianity. For the true way of advancing Christianity is not destructive but edificative: that is, doth not intent to overthrow and build at leisure afterward, as the Method of some is: but it doth intent to build first Christ's kingdom, that thereby it may overthrow the frame of Satan's Policy: for it holdeth forth the word of life and truth, that by the manifestation of light it may dispel error and darkness; And when this is done, than it proceeds to the condemnation of the ways of unrighteousness: first it bringeth our thoughts unto the obedience of Christ, that then every strong Hold of Satan, and every imagination and high thing which exalteth itself against the knowledge of God may be cast down: for except we bring Christ with us, and set him a working upon the Spirits of men that are in the snares of Satan, and led captive at his pleasure, we shall never be able to bind the strong man that hath possession of their souls: and far less shall we be able to spoil him of his goods, which are the lusts and the inclinations of the flesh, whereby he doth act self will in them, that they may not be subject to the will of God. The way then of Christianity is more directly Positive then Negative; and therefore it is a mistake to think that the refuting and opposing of adversaries is the main business which ought to be prosecuted in these times: but a far greater mistake it is, to think that by making the ways of our adversaries odious, or by vexing their persons, and prejudging them any way, (by hook or crook as we use to say) in the freedom and conveniencies of professing their Tenets, we shall profit our Cause, or gain much upon or against them. No surely: for this is a far greater Mistake then the other; and yet this is the ordinary practice which is most commonly followed by those who are zealous for the Cause. But this way cannot porsibly prove successful, because it doth quite mistake the interest of Christianity, which is nothing else but by the knowledge of the Scriptures and the life of the Spirit to bring men to walk orderly before God and men, and live in the Communion which the Members of Christ own to each other. And if we aim not at this even towards our Adversaries to bring them hereunto, we deal not with them as Christians ought to do, but forsake our profession. Now it is neither the convincing them of their particular Errors without further instruction, nor the laying open of their shame, nor the vexing of their Spirits by troubling their persons, or stopping their professions that will bring them to any of these holy duties which uphold the truth of Christianity, but this way of dealing will rather set them further off in their Affections, both from the love of the truth and from us: so that when we shall offer them means tending directly to that which is truly their way to life, they will reject the same, only because they come from that hand which hath made itself utterly hateful unto them. These mistakes weaken the Cause greatly; but the universal neglect which is in Two main things, doth it far more. The First is, The neglect of duty in using spiritual means, and in a spiritual way towards Dissenters. The Second is, The neglect of brotherly Communion in spiritual things, which is the last point of the main interest of the Cause. The first neglect which is of the means suitable to the prosecution of the Cause doth proceed from the forenamed mistakes, which indeed make some Professors manage Protestancy as a State Religion, rather than a true profession of Christianity: and so they take their strength (chief against Dissenters) from State-Authority and practices subordinate thereunto in a worldly way of Policy rather than from the work of God and the work of the Spirit. And because many of the active men who have parts, and so love to appear in the Front and to take matters upon them, have been biased this way, some for one, some for another interest of State, making themselves and all matters of Religion subservient thereunto: therefore it hath pleased God to befool them in their Counsels, and to suffer Statan to set Instruments a-work who have out acted them in all these ways: but if they had walked by Faith in simplicity and godly sincerity, according to the Rules of the Gospel within their own Sphere, & not according to worldly wisdom; if they had in a cause of Christianity made use of none other means but of those which Christ hath used and sanctified unto them, and in that way by which he and his Apostles have showed us they should be used, they should not have miscarried as they have done, by trusting to the arm of flesh, nor could Satan either have overreached them in their Counsels, or stopped them in their proceed which now he hath been able to do, because he is of old Master of the Trade of policy and power, which they of late as young Prentices were beginning to take up; and this is so undeniably evident to any that will trace Public proceed in some actors, and compare them with the Rules of Christianity, that I am (for my brethren's sake) ashamed to speak of it any more: and shall therefore turn my back upon particulars to cover them with silence as my father's nakedness, nor shall I mention any more of this neglect in the general, lest I should seem either to reproach those with their failings, who by admonition may be reclaimed from the error of their way, or to furnish the adversaries with matter of contempt against the Cause, by reason of our frailties who manage the same. The other neglect which is of Brotherly Communion in Spiritual matters, both amongst ourselves at home and toward the Churches abroad, is of all others the greatest hindrance to the Cause, and obstruction to the ways of Gospel-edification. For if brotherly Communion were not neglected, all the former mistakes and neglects might be remedied by common advice: but because it is not at all laid to heart, no remedy can either be applied, or being offered become effectual. For now although some can discern the causes of our miseries, and know where the Remedy thereof is to be found, and how to be made use of; yet because our spiritual gifts are like dead men's bones scattered at the graves mouth, disjointed, withered, buried within every man's particular breast, without life and without coherence for the actions of life: therefore we are unserviceable one to another, nor can there be any common Cure applied to common Diseases. For as the body of the Church cannot otherwise be edified then by itself through love, when every joint supplieth according to the effectual working in the measure of every part, that which maketh the increase of the body: so the evils and distempers of the parts, which are destructive to the whole, cannot otherwise be taken away, but by the spiritual communion of gifts, and the supply of Graces from one member to another. For which cause I have made it my work for these many years to solicit the performance of this duty, and continue still in so doing where ever I can get any opportunity to represent the necessity thereof. And although my earnest and constant Solicitations have not been so effectual as I could wish, yet I must bless God that they have not been altogether without effect; for although there is not much appearing outwardly, yet some grounds are laid which I am confident the gates of hell will never be able to shake. It cannot be denied but that most men are yet full of their own counsels, and therefore consider not what is suggested or may be suggested by others; most men are full of their own strength; and many of those that preach self-denial unto others, practice in spiritual matters lest of it themselves, and therefore they look not out for mutual supply of strength from the brotherly communion of Graces; but all men almost do please themselves in their own way, so that they regard no man furtherthen he doth come up and follow the way of their particular choosing, because the Apostolical Rule and practice that being free from all, we should become servants unto all, 1 Cor. 9 19 is for the most part not at all regarded. I say it cannot be denied, but that for the most part as yet things are so; But when he who is now in action, shall have accomplished to scatter the Holy People, Dan. 12. 17. so that none of that strength which Worldly-wise men have hitherto put their confidence in, shall be either shut up or left any more with them; Deut. 32. 36. then their care will be opened to believe these Suggestions, and acknowledge this to be a truth, that Christ is their Rock so far as they depend upon him, and act jointly in his way, and no further. And if once this principle be entertained and made a Maxim to walk by in every thing, they will find that the Lord will suddenly appear as Judge for his People, and speedily repent him for his Servants. But till we leave all the confidences which by our own devices we have chosen to ourselves, and till we have freed our spirits from the delusions and the jealousies which we have framed unto ourselves, to sanctify the Lord alone in our hearts, and to make him our confidence and our fear by walking in his way, we cannot look for any prosperity, or expect that he should appear amongst us. Now his way is the way of brotherly and holy Communion, to maintain the knowledge of his truth in the Scriptures, the life of his Spirit in the Covenant, and the observation of his Ordinances in the Church; And whatsoever Counsel we follow, or course we take which doth not lead us to the one End in this way, will never bring any comfort with it; And I may freely say, Because this Counsel and course hath not only been neglected by all, but flighted and despised by some, therefore the Lord hath not as yet appeared amongst us. Thus we have seen what properly the Pro●●stant Cause is, and what it is that weakens our hands in prosecuting the same. Now if we look back upon the Body of Practical Divinity which hath been delineated, to consider what assistance and help we may give thereby unto the Protestant Cause, in case we shall desire to concur with the foreign Churches of Christ therein, we shall find that it shall prove one of the most profitable instruments that can be made use of, to maintain all the parts and interests of the Cause, and that hardly any thing can be set on foot, that will be more serviceable both to certify the mistakes which make us miscarry in our undertake for Christianity, and to set us upon the duties, without which the way of our Profession cannot successfully be prosecuted. For if you reflect upon the interests of the Cause, and take notice what fitness this Engine will have to maintain the same; you shall perceive, that both by the properties of the matter and form thereof, and by the application of the whole to the use of holy Communion, it will be most advantageous to uphold the Profession of our Religion: For first, The matter thereof will be nothing else but the complete and full substance of all those Doctrines which are substantial unto Christianity, as being necessary and useful to advance Scripture knowledge, to hold forth the life of the Spirit, and to direct all men in the observation of divine Ordinances, and in the ways of their several Vocations to walk worthy of God, which are the only things to be intended in our Profession, if we do mind Christanity for itself. Secondly, The form of this Engin●●●y be made such a disposition of those Doctrines, as will show forth the true 〈◊〉 of handling Scriptural Truths Positively, which is to infer from known and undoubted Principles, by the Evidence and Demonstration of the Spirit in matters known to the conscience, clear and undeniably conclusions, avoiding all the proposterious ways of School and Philosophical Disputations, which for the most part proceeding from the pride and affectation of wit and learning, be get vain janglings and humane passions, multiply mistakes, and propagate impicty in the minds of those that are mainly taken therewith, and addicted thereunto. Thirdly, This whole Body of Divinity being made up as it ought to be, and for the end for which it is desired, will not only be a witness of the union of the Spirits of all Protestant Ministers in the same saving Truth, against the reproach of a Fundamental Division which is said to be amongst them; but it will be a Centre of Concurrence, a subject of brotherly Correspondency, and a means of mutual Communion in the work of the Gospel, by which all hands will be strengthened, and the hearts of those that faint now by reason of their solitary walking, will be encouraged them to proceed with cheerfulness, by reason of the conjunction of so great a help from all their brethren. And truly besides the assistance and support which the truth itself will receive from, this Work, by being published and held forth in that wherein all the witnesses thereof do agree, (which is one of the greatest helps that can be given to it in these times, of disagreement, and therefore should most effectually oblige our consciences to intent it) the design of endeavouring a concurrence by this means with our Brethren, to give them encouragement to stand last in the defence of the Cause, is extremely necessary, and therefore also to our consciences every way binding and obligatory, so far as we desire them prosperity in the Cause? And here I mean not our brethren only that are abroad, but even those that are at home also, whose ca●● is not yet set●●●●; and who knows how full of Distraction and Desolation it may be hereafter, 〈◊〉 God in mercy prevent it not. For if any will observe into how many pieces we are fallen; what the changes, breaches, and Dissolutions are which are fallen and may fall upon us; what the effects are which this hath brought forth amongst us, and how a liberty to all, to do without control whatsoever every one pleaseth, though never so offensive, is sprung up; and what the way of force (if there be a necessity still to stand under it) may further bring to pass; If I say we will observe this, which is apparent to all, we may easily gather, that nothing will be more useful and serviceable to give a testimony of the truth unto the World, and to strengthen each others hearts and hands by the unity of the Spirit in that testimony, than this Work will be. For in the time of our Dissipation this may hopefully become a pillar to uphold the Truth, and therein a monument of our conjunction, an instrument of our concurrence in the Gospel, and by God's blessing in the End, a means to revive and restore the witnesses to their heavenly splendour and authority: And if there were nothing else but this (which is clearly our own special Interest) yet this alone should waken up to a full Resolution to undertake this business with all speed and diligence; chief because the adversaries make no delay to accomplish their Designs against the ways of Righteousness, which we are bound withal our might to maintain. But besides this necessity of joining our spirits to a corresponding in the Truth amongst ourselves against common adversaries, and the unlikelihood to be able to do it any other way, or any way so effectually and so easily as by this means: there is another strong Obligation lying upon us in respect of Foreign Protestants transcur with them in the same Cause. I said in the beginning of the last parc●● this Discourse that our engagement to a concurrence with Foreign Protestants in the common Cause of Religion, doth lie closer upon us than I find it apprehended by many: I shall now endeavour to make this apparent by representing two things which ought sadly to be laid to heart, and are undeniably manifest in the eyes of all the world. The one is concerning Gods judgements against those that have neglected the common Cause of Protestants. The other is concerning our own Declarations and Oaths strictly obliging us to mind the same. For look we upon the heavy hand of God how it hath overtaken those that have neglected the state of Foreign Churches, we shall see that because the late King and his persecuting Prelates did not mind the true interest of the Protestant Cause, which is the Gospel, because they did not endeavour to help the Lord against the mighty, that is, to protect the Churches abroad by those means which they had in their hands, and were answerable to the light of the truth whereof they made profession, and because the way of their Policy did lead them rather to fide with the common adversaries for Self ends to betray the Cause, rather than to uphold it, therefore these public Calamities have justly overtaken them and executed the vengeance of God upon them, that they who sought themselves only, without respect unto God and their brethren, should utterly lose themselves without recovery, whiles God did find out a way to rescue his Churches (which they deserted) from the destruction which the Enemies designed against them. I allege this concerning the late King and his violent Prelates, as to me one of the main visible causes of the Judgements of God upon them, for which I conceive they have been principally cast off; namely because their betraying of the truth of the Protestant Cause was the great sin for which Christ had a quarrel with them; both as Hypocrites, who pretending to stand for the Protestant Cause did undermine it, and despised the low condition of the Churches abroad; and as Enemies to the Gospel, who to suppress the light thereof then breaking forth, did persecute those most who did most sincerely profess and practise Godliness at home. These sins have cause Christ to fall with his iron Rod upon them to dash them to pieces, as we have seen before our eyes, because herein their way was Diametrically opposite unto his kingdom, and therefore their sin immediately committed against himself, whereas their others sins and designs might have a more direct Relation unto the state of the Nation, for which also the power of the Nation hath been justly made use of to overthrow them. For seeing in the great battle which now is a fight between Christ and his Saints on the one side, and the Beast and the Kings of the Earth on the other side, the powers both of Heaven and Earth, that is, both of the spirits of men, and of the frames of States must be set a work to oppose each other respectively in their contradictory Properties: it is not possible that any visible power amongst men can remain unshaken, And whatever is not subordinate unto the power which is given unto Christ both in Heaven and Earth, must be so shaken, as to be removed and abolished for ever both out of Heaven and earth; hence it is that their power which they employed not for Christ, but against him, is justly brought to nought, and brought to nought before all others; because it did strike more at the root of the Churches standing, and did more deceitfully oppose the breaking forth of the Light of the Truth than any other Enemies whatsoever. Now they did strike at the root and did more deceitfully oppose then others, because they were entrusted with more Fundamental truth and more light than others were, and had more abilities every way to uphold the Cause better than others had, and because the Churches did rely more confidently upon them and their assistance then upon others: but the truth and the light wherewith they were entrusted, they held in unrighteousness: and the confidence which was cast upon them, and which they were willing to seem to answer, they betrayed utterly into the Enemy's hands: chief then when Signior Con & Banzani negotiated the Papal designs with them amongst us. This I observe with grief for the guilt which they brought upon themselves, and not out of any personal hatred against the men: for none of them ever disobliged me otherwise then in opposing the Protestant Cause, and by neglecting the Opportunities which I was instrumental to offer unto some of them, whereby the Gospel might have been advanced, if they had been so happy as to have made use thereof. But they regarded not the affliction of Joseph, and therefore now they are gone captive with the first that are gone into captivity, Amos 6. 7. And the Justice of God upon them ought to be observed to his Glory, that others may fear, and that we ourselves may be ware of falling under the same condemnation: for now the same duty is required of us which then was incumbent upon them, and that as solemnly if not more strictly than ever, they were obliged them unto: for we have condemned them for that which they did neglect, and have bound ourselves with solemn Remonstrance, and a sacred Oath to mind the common Interests of Protestants which they so sinfully neglected; we then having judged them to be unfaithful in the Cause of God, and engaged ourselves to mend their fault, if ever God should put us in a capacity so to do, if now when we are in that capacity, we should neglect this duty, we shall deserve a heavier judgement than they are fallen under, if we be found guilty of the same neglect. The solemn Remonstrance in the name of the state of the Kingdom published, Decem. 1641 before the troubles began, doth declare the whole state obliged, and consequently every faithful subject therein, according to his place, to labour by all offices of friendship to unite their foreign Churches with us in the same cause, & to seek their liberty, and prosperity, as bound thereunto by charity to them, and by wisdom for our own good, for by this means, our own strength shall be increased, and by a mutual concurrence to the same common End, we shall be able to procure the good of the whole Body of the Protestant Profession. Here the State is engaged to mind the cause of the Churches abroad, and to procure the good of the whole Protestant Profession. The cause of the Churches is not a mere worldly interest, but a spiritual cause; and the main good of the whole Protestant Profession, is not a worldly concernment, but a Gospel perfection by the unity of the spirit to build up one another in love; if this good can be procured to the whole Profession, nothing will be wanting to their safety and prosperity: But if this good be not sought after and endeavoured, what every else may be intended, will not much avail the main of their prosperity. Now to bring this to pass, and to unite them in a true Gospel interest with us, nothing can be more directly subservient than this design to gratify their desires of obtaining such a Body of Practical Divinity from us. And to confirm this, and bind it strongly upon our conscience, the solemn League and Covenant between God and the Nations, doth engage deeply all those that took that Oath, to desire affectionately and endeavour sincerely, that the success of our proceed may be deliverance and safety to all God's people, and an encouragement to other Christian Churches groaning under, or in danger of the yoke of Antichristian Tyranny, to join with us in the same or like Association and Covenant, to the glory of God, enlargement of the Kingdom of Jesus Christ, and the Peace and Tranquillity of Christian Kingdoms and Commonwealths. These are deep professions, as made in the presence of God, and therefore aught to be so much the more conscionably minded. Of the Third. How the Work may be effected and imparted unto those that have sued for it. TO procure the compilement of this Body of Practical Divinity, the way is already chalked out unto us, and was agreed upon by some of our most able and godly Ministers, who before these Troubles, did offer themselves unto the Work, and engaged to take their Takes to be elaborated under the direction of Doctor Usher, the Primate of Armach, who then was in a powerful and plentiful condition, and likely to have undertaken the direction of the business. As for the way, how the matter was deferred unto him, it may be seen by the adjoined Letter, which in the year 1633. was sent him: nor did any thing stop the proceeding of the Work, before our late troubles began in Ireland and England, but the want of a complete Platform, and some other contrivances which were referred to the Primate to effect: but since the troubles both here and in Ireland have unsettled all men so, that although there had been a Platform drawn up, yet few or none could have performed any thing in the Tasks which they might have taken; therefore the Work hath been hitherto interrupted. But seeing now we are in some hope that the Lord will be merciful to us, and remove the causes of future Distractions, we may also expect that there will be faithful and able Agents found to undertake this Work, which will be so useful for all the Churches; and to bring it about, the way may be this. First, Let either this, or some other Platform be held forth, that such as will choose Tasks, may know what to pitch upon. Then let two hands be chosen as Directors, to whom all the Tasks when they shall be perfected may be brought in; that they may according to the Platform which they shall think fittest to be followed, set every piece in its own place, and join every limb of the Body to its Neighbour, till it be completed and fitted for the Press. When the Directors of the Work are chosen, let everyone who doth choose a Task, be obliged to notify his Undertaking to one of them, that they may know what the Tasks are which are in hand, and by whom undertaken, that if all which is to be perfected hath not found a peculiar Workman, some body may be sought out and engaged to become the Undertaker for that which shall be wanting; and in case two should take the same Work in hand unknown to one another, the Directors may give them notice thereof, and move them to divide their Work between them, that it may be done with more expedition, or incline one of them to take some other Task in hand, which perhaps hath no Undertaker. An Agent also might be thought upon the residing in London, to whom from all Parts, and by whom to all Parts, the Letters should be addressed, which must be written to or from the Undertakers, or to and from the Directors; and his charges should be born, and by him the Tasks when they are completed, should be first sent, and then conveyed unto the Directors carefully that they may not miscarry. The Work being effected, the way to impart it unto Foreign Churches, is no more but to get it Translated into Latin, and Printed, after that it is Printed in English, which the Company of Stationers will greedily take in hand. as a Book which will yield great and ready profit: and if there should be any difficulty in the printing of the Latin Copy in these Parts, because our Stationers perhaps will not readily venture upon a Book which will have no great vent here (as it it not likely the Latin Copy will have, when the English is already extant) than means may be used towards some Foreign Stationer at Geneva, or elsewhere, who will not only Print it, but be induced to contract with the Translators, to buy the Copy from them, because the Book will sell no less abroad in Latin, than it will do at home in English; that is, exceedingly. The Copy of a Letter which was written by several Godly Ministers, Undertakers in this Work of compiling a Body of Practical Divinity, to Doctor usher the Primate of Armach in Ireland. MOst Reverend Father in God, Grace and Peace, with all due and dutiful Respects promised: If we shall seem bold in apprehending this opportunity of writing by this worthy Knight; yet we are confident that the important Cause moving us, will excuse us, and procure not only our pardon, but also its approbation of your incomparable benignity and love to the Churches of Christ. And although it were too great inconsiderateness in us to imagine, that either your vigilant intelligence sitting in that high watch Tower should need our information, or your great faculty, and no less facility, both of Grace and Nature, of Place and Parts to do good, and chief to promote the Cause of the Gospel, should require Arguments for incitation: yet we thought it our duty at least, to signify our hearty desire for the welfare of God's Church; and to promise's that your care and zeal for it, in the course that we here commend, shall no sooner appear, but it shall find us ready pressed to attend it with our best service. It is not unknown unto your Grace, that the Churches of Germany are no less distressed and distracted within the● without, the want of inward peace molesting them more, then of outward: Yet as the Ancient Civil Roman State, when often rend by intestine Wars, no sooner was invaded by a Forrame Power, but still the breach was soadred up again: So the wiser taking occasion by these Wars in Germany to strike while the Iron is hot, and to make a virtue of necessity, have hoped and so endeavoured to reduce the two grand dissenting parts of these Churches to a wished Peace and Unity, while in the fire of furious War, the two spiritual Swords of Luther's and calvin's Party (too keenly bend one against the other) being mollified, might with the more easy hammering be wrought into one, and so become the more strong to fight against the Common Adversary. And what do we know, whether the all-disposing wisdom of our God, hath not for this very purpose sent the Sword into those Parts, to lance and assuage the swell of such Aposthumes? Now what hath been already done hercia, and by whose auspicious setting on foot, and with what success and greater hopes it still proceedeth (the perfection whereof we daily pray for) we need not now to relate. That which we here presume to propound, is a Work which either may conduce to the begetting of the Child of peace; or being brought forth to the nourishing of it up unto a perfect man in Christ. This work is the framing of a Body of Practical Divinity; for the furnishing of those Churches in special, as being most destitute of it, and very poor in the life and power of Religion. Now for the furtherance of so good and great a work, We who are Ministers of London, whose names are under-written, apprehending the excellent use of such a Work; but withal, the great difficulty of effecting in any good degree, unless some such Noble, Able, and active Instruments as your Grace is, give a good speed unto it: are bold in the bowels of Christ, and in a Brotherly compassion of the same mystical Body, to implore your Piety and wisdom, not only in giving Counsel and Direction, but assistance also by your worthy Example, joining Head, Heart, and Hand together, for the advancement and accomplishment of so Religious and a Work: And the rather are we emboldened to desire the engagement of your Grace herein, sigh we are Credibly informed, that your Grace formerly hath much desired such a Work to be undertaken and effected. And who can better describe a Method, manner, matter, and means for this than yourself, whom the Lord hath so richly furnished with so excellent gifts of Wisdom, Learning, Charity and Zeal, for the perfecting of the Saints, for the Ministry, for the Edifying of the Body of Christ. Thus recommending all this to your Christian Care and Piety, with our humblest services and daily prayers for the increase of God's Grace and blessing upon your vigilancy in keeping the stock of God from Ravenous wolves, and advancing the Gospel in the power and purity of it, as well abroad as at home, we humbly take our leave, attending what service your Grace will Command us, when once your piety and Prudence hath set us down an Ample and full Platform of the whole Body of Divinity, so as we may be able to discern all the limbs and lineaments of it; and so taking a full view of the entire Model, each may make Choice of that piece in special which he finds himself fittest to frame and polish, until by this means the whole Building shall be happily and the more easily finished, many hands making light work. Your Grace's most humble Servants in the Lord, William Gouge John Stoughton John Downam Henry Burton Geo. Walker Nicolas Morton Sidr. Simpson Adoniram Byfield Rich Culverwell Obadiah Sedgwick Geo. Hughes Joseph Symonds. For his loving Friend M. John Dury, These. MR. Dury, I am glad that you are still willing to take some pains about the procuring of a Body of Practical Divinity; a Work which I have long wished for; and which formerly my heart was in, and my hand would have been in, if God had been pleased to continue our Peace: for when you brought over the Letters from the Foreign Churches, wherein they made it their Request unto us to gratify their Churches with some Endeavours about the compilement of this Work: which were seconded by a Letter from the Ministers in and about London unto me, when I was in Ireland many years ago, I was very glad of the Motion, and laid it very seriously to heart, and conferred with some of my Brethren about it, that we might bring the Work to some perfection. Doctor Downam the then Bishop of London-Derry, was a man whose studies were much bend that way: for which cause it was referred to him; and he readily did undertake the Task to draw up a Model or Platform, according to which that Systeme or Body might be compiled, that the Ministers who had written to me might be able to choose their Tasks, and set themselves a-work about it. This Model he promised to send unto me to revise it before it should be imparted to the foresaid Ministers, that in our joint name it might be sent unto them. But he either for want of health, or some other impediments, did not expedite the work before his death, and when the Troubles of Scotland did begin: which by reason of my Lord of strafford's intermeddling had some Reflection upon us in Ireland; and not long after I being come over hither, he the Bishop of Derry being dead, the Troubles of Ireland taking fire, at the proceed of the then Parliament here, and the great distractions of this and the two Nations increasing ever since, I could not do what was desired of me, and what I hearty desired might have been done, and wish yet may be done; for it will never be too late or unseasonable to set upon such an Enterprise. If therefore by your Solicitation and pains you can oblige those that in the Universities, or in and about this City are able and willing to undertake it, I think you will do a work very acceptable to all that are Godly, and profitable to all the Churches at home and abroad. Let me therefore entreat you to proceed, that whiles there is any appearance of doing good to our Generation, we may not neglect the Opportunity. As for the Model of the Heads which you have showed unto me; First, I shall advise this, that the Precognitions may not be insisted upon largely, but as briefly and substantially as may be; and if some References be made unto such Authors as handle the Heads of the Precognitions more at large, it may give satisfaction to such as will be more curious and desirous to see things amply handled. Secondly, my advice is, that the work may be contracted to as few hands as may be; who may meet and confer together about it when they are perfecting their Tasks. Thirdly, I would not have the Work too large and Voluminous for several Reasons, yet as full of matter as it can be: and where Enlargement may be thought useful, References may be made to such Author, as use them most effectually. Lastly, Concerning the Cases of Conscience which should be handled in this Body, I think they may be brought in and inserted under every Head of matter whereunto they belong. This is for the present that which I would suggest. I pray God▪ direct and assist you and all those that go about it; And what I shall be able to do towards the encouragement of able Workmen therein, you may be confident shall not be wanting from Your loving friend Ja. Armachanus. From my study, Decemb. 14. 1653. A Letter written divers years ago by the Author of the foregoing Treatise to M. Samuel Hartlib, concerning the difference of Practical and Case Divinity. TO speak of the difficulty you propose concerning Case and Practical Divinity, I do thus conceive of the matter, that if men would not be slack to do what they ought, the difficulties would resolve themselves in the action; yet to satisfy the Scruple, and answer the desire you have, I say thus, That in all Actions Two things are to be considered. First, that which is Essential to it. Secondly, that which is Circumstantial. The Essential parts of all Actions are two: The proper End for which it ought to be taken in hand, and the means of attaining that End, which is the Formal way of proceeding in going about that which is intended to be done. These Two, viz. the End and the Means are in all Actions certain and determinate; But the Circumstantial part of the actions is infinite, according to the variety of Accidental Circumstances. Now from this division of the parts of all actions, which is so plain and natural that nothing can seem to me more facile, distinct and orderly, we may gather what is to be done in this matter, and what the Method both of Practical and Case Divinity ought to be as well in themselves, as the one toward the other. For Practical Divinity containeth properly the determination of the Ends of all our actions, to show how they are subordinate to Godliness and the Rules whereby the actions are to be directed to their own proper ends. These Two things so far as they are expressly set down in the Scriptures, aught to be explained in that which we may call the Body of Practical Divinity (for in the nature of the thing there is no proper distinction between Practical and case Divinity) according to the general Idea which I once conceived and sent to you; viz. that the First part of Practical Divinity be concerning the Essentials of a Christian state; the Second concerning the Accidentals as he is a Christian in this or that Calling. We see this is the ordinary Method of the Apostles in all their Epistles: therefore the Practical Directions, should, as in every particular, so in the whole state of a man's life be divided and ordered, that whatsoever is plainly in the Scriptures determined, concerning either the Essential Ends or Means of Christianity, or concerning the Accidental Ends and Means of Christianity in a certain Calling, that should be fully explained from the Texts wherein it is delivered, which should be according to the order of the matters contained in them (viz. as they are nearer or further subordinate to the main End of God's glory and our own Salvation) set down in their several Ranks, whereof as soon as ever I can, I will labour to give you a more full and demonstrative Draught then that which I have heretofore; so the whole Body of plain Rules and undoubted Truth, sufficiently explained in the Ends and Means of all Essential & Accidential parts of a Christian life is to be the matter of that which is properly in a strict sense called here Practical Divinity: and then all the Circumstantials and determinate Accidents which the Scripture hath left to every man's 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 joined 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 Grammar 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 mind 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 express 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 express determinations are set down in their natural order, than 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 satisfy every man's conscience. For the different measures of knowledge and of the apprehensions of the Rule, make the conscience doubtful; And therefore except the settled 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 find 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 itself without contradiction or fear of opposition, being clearly the truth both in the Word and in every man's 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, etc. he ought to refer 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 public 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 josua, 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 quàm 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 quàm 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 Sovereign 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 Heretics: 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 employed about such a Work, as this, then in compiling of Commentaries on Scripture, wherewith the world is already over whelmed, and the Church's 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 excel, 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, than the Ceremonial one was? The Expedient for a Correspondency with Foreign Protestants. THe complaint which the Prophet David made in his low condition, may now be taken up in our days by all that favour the dust of Zion, 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 useless one to another as dry bones, scattered up and down, ready to be cast into the grave, or as chips of wood lying on the ground only 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 only towards him; because our expectation will not be in vain, if we fly 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 seethe 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 enemy 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 join 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 breathe 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 pass 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 Hypocrisy 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 unity 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 joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part to make the increase of the Body to the edifying of itself 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 only show some motives for which we should attend unto this part of God's Counsel, 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 Volume 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 withal by the several members of the mystical Body in the unity thereof: and in chap. 13. the grace of Charity is said to be so necessary for this effect; that without it none other grace is profitable, either to ourselves or towards others; in the fourth of the Epistle to the Ephes. ver. 1. till 17. the Apostle showeth that no man doth walk worthy of the Vocation wherewith he is called to the Profession of the Gospel, who doth not intent and endeavour by humility, meekness, long suffering and forbearance of others in love to keep the Unity 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 tends all to oblige our conscience to this main duty of seeking the Unity 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; fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind, etc. 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 days we find experimentally to be too true, by reason of our divisions and strive, for which the name of God is blasphemed amongst the adversaries, and the Profession of the truth amongst ourselves 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 easy way which is suggested is, to set a foot a Religious Correspondency with Foreign Protestants to carry on a Gospel interest amongst Christians, not by strength or might, but in a Gospel way, by a friendly Correspondency 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 another's condition, but to entertain a mutual Care for each others good and the progress of the Gospel in the world, to which effect a settled correspondency upon Religious grounds and Principles; between us and our neighbour Protestants, will be both an easy and in God's way a powerful means; which Correspondency may be thus contrived and brought about, We forthwith intent a system or body of Divinity, wherein all the English writings of Practical Divinity and Cases of Conscience shall be digested in English and Latin, and we intent the entertainment of strangers in a College 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 College propagandis bonis operibus we shall give Advertisement 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 rolling away the reproach upon us, of having much of faith, and little of Works; and from this College and trusties 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 rejoice, and our enemies to mourn, and this charge of Correspondency fixed upon the trusties for the Work above said. The encouragement of this Correspondency intended, riseth much from the unspeakable blessing hath accompanied the Letter and Epistle of the Saints, witness those in the New Testament, what Luther, Calvin, and others have done that way, and what daily success therein of Epistoling, there are clouds of witnesses. For the present we judge it meet, that what any Foreign Divine hath now to Communicate, might come either to the Vice-Chancelour of the University, or the Ministers sitting at Whitehall weekly for approbation of Ministers. And these things we desire may be remembered at home and abroad in the prayers of God's 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 myself. 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 rectify pag. 44. lin. 35. read Panrani. pag. 45. lin. 8. read the foreign p. 46. l. 26. read upon, residing.