to those that are abroad For the three parts of this Body if they were throughly and fully handled as from our Authors they may be will meet directly and in a right order with the three main and Original causes of our disorderlinesse and distracted condition to shew the Spiritual wayes of Reforming the same wherein if we shall agree to walk unanimously as no doubt we will we may undoubtedly also believe thar by this Union we shall to all our adversaries become not only invincible but irresistible to work the overthrow of Satans Kingdom And this shall suffice also concerning this point of Reformation which is to be advanced by this means and which the faithful Ministry of this Land is bound to endeavour by the Tenor of their solemn League and Covenant in the presence of God who hath put the means of this in our hand to be effected and now calleth upon us to make use of the same The last thing which I mentioned whereunto we are engaged and whereunto this Body of Divinity will be effectual is to concur with Forrain Protestants in the Common cause of Religion and to assist them against the Common Enemies thereof This Concurrence and assistance is an engagement that doth lie closer to us then I find it apprehended by many Therefore I shall endeavour to represent unto those that are Conscionable in matters of publick concernment not so much what help may be given to the cause by this means for that may be clearly seen by what is said already but what the obligation is which should make us Concurre with Forrain Protestants to uphold the profession of the cause As con cerning the assistance which this work will yield unto the Cause if we will adde any thing to that which hath been said already concerning the Credit of the Profession which it will help to uphold and concerning the Reformation of Disorders which it will help to take away we may consider two things First What properly the common Cause is Secondly What it is that weakens our hands in prosecuting of it If the Common Cause of Protestants be made any thing else then the Propagating of the light of the Gospel which is attested in the Scriptures that the Kingdom and life of Jesus Christ may take place in the souls of all men to the Glory of God the Father by the graces of his Spirit it is fouly mistaken For all that we have protested for in former time against Popery is this that we will not be led by the dictates of other men to believe and practise upon implicit faith and blind obedience what they prescribe to us in matters of Religion but that in such matters we will knowingly rely onely upon the Word of God revealed in the holy Scriptures to follow the dictates thereof And as we are bound still to continue this Profession against Popery on the one hand so in these distracted times especially we are obliged to adde a further Protestation to clear the truth of our profession on the other hand which is this that as we think it not lawfull for us to give up our faith to other men so we conceive it neither acceptable to God nor safe for us to be led by the dictates of our own imaginations alone to believe and practice singularly and by our selves whatever in matters of Religion we shall in our own private conceit fancy to be right but that we will rationally entertain and handle the word of God in the holy Scriptures for the understanding and practising of all Religious Truths offered and duties prescribed unto us therein that is to say that we will not interpret the Scriptures in matter of outward duty and performance contrary to the Common grounds of reason and righteous order amongst men and in matters of inward relation towards God that we will be wise unto Sobriety conceiving that to be the truth of the Spirit which is most answerable to the common Principles of the Faith of all ages and to the Spiritual state of holy Communion which Jesus Christ hath setled in the new Covenant between God and all his Members The common Cause of Protestants hath these four main interests in Christianity by which it upholdeth the truth thereof and thereby is distinguishable from all other Professions The First is The interest of Scripture knowledge The Second is The interest of the life of the Spirit The Third is The interest of orderly walking in all Gods Ordinances Natural and Spiritual The Fourth is The interest of the Communion of Churches in reference to mutual edification in these forenamed matters These interests being all joyned and professedly followed that is openly owned without offence as it becometh the Disciples of Christ make up the true Protestant Cause that is the profession of Christianity And if any one of these be not followed the Cause is so far deserted as it is neglected By Scripture knowledge which is the Fundamental Rule and Seed of the Profession of Christianity Protestants were begotten and are distinguished from Papists By the life of the Spirit which is the heart and soul of the profession of Christianity Protestants do grow up in Christ who is their head till they shall come to a perfect man and are distinguished from Socinians and all such as turn Christianity into a Moral profession of a new kind of Philosophy which is refined and entertained upon revealed Principles but in effect nothing besides or above humane Reasoning By the orderly walking in all Gods Ordinances which is the visible body of the profession of Christianity Protestants stand firm in the truth to bear witness thereof unto the world and are distinguished from all Libertines that pretend to be so spiritual as to be above all Ordinances And by the Communion of Churches which is the activity of this visible body Protestants are strengthned in their growth and testimony made invincible against their adversaries made helpful to each other and the cause and distinguished from all those that pretend to the singularity of Saintship in their several ways by themselves alone with the condemnation of such as go not along with them These being the true interests of this Cause as it is subordinate unto Christianity and Christianity being taken up upon none other ground but as it is revealed in the holy Scriptures nor maintained to any other End but to manifest the life of Jesus Christ by his kingdom unto the world it is clear that the whole observation of outward Ordinances and the practice of mutual Communion which are the two latter interests of the Cause must rise from the first and rest in the second of those which are the former and whatsoever designes practices negotiations and undertakings are said to be for Christianity or the Protestant Religion which are all one and do not attend to advance directly either Scripture knowledge or the life of the Spirit or the walking under Ordinances or the Communion of Churches or do tend seemingly
is so undeniably evident to any that will trace Publick proceedings in some actors and compare them with the Rules of Christianity that I am for my Brethrens sake ashamed to speak of it any more and shall therefore turn my back upon particulars to cover them with silence as my fathers 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 mannage the same The other neglect which is of Brotherly Communion in Spiritual matters both amongst our selves at home and toward the Churches abroad is of all others the greatest hinderance to the Cause and obstruction to the wayes 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 applyed 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 mens bones scattered at the graves mouth dis-joynted withered buried within every mans particular brest without life and without coherence for the actions of life therefore we are unserviceable one to another nor can there be any common Cure applyed to common Diseases For as the body of the Church cannot otherwise be edisied then by it self through love when every joynt supplyeth 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 solicite 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 blesse 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 denyed 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-denyal unto others practice in spiritual matters least 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 denyed 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 joyntly in his way and no further And if once this principle be entertained and made a Maxime to walk by in every thing they will finde 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 our selves and till we have freed our spirits from the delusions and the jealousies which we have framed unto our selves to sanctifie 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 Proâ—â—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 forrain 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 certifie the mistakes which make us miscarry in our undertakings 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 advantagious to uphold the Profession of our Religion For first The matter thereof will be nothing else but the compleat 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 wayes 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 it self Secondly The form of this Enginâ—â—â—y be made such a disposition of those Doctrines as will shew 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
to be removed and abolished for ever both out of Heaven and earth hence it is that their power which they imployed 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 then 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 then others were and had more abilities every way to uphold the Cause better then 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 Enemies hands chiefly then when Signor 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 our selves 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 then ever they were obliged them unto for we have condemned them for that which they did neglect and have bound our selves 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 our selves 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 then 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 faithfull subject therein according to his place to labour by all offices of friendship to unite their forrain 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 encreased 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 meer 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 passe and to unite them in a true Gospel interest with us nothing can be more directly subservient then this design to gratifie 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 proceedings may be deliverance and safty to all Gods people and an encouragement to other Christian Churches groaning under or in danger of the yoak of Antichristian Tyrannie to joyn 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 Tranquility of Christian Kingdoms and Commonwealths These are deep professions as made in the presence of God and therefore ought 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 Taks 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 deserred unto him it may be seen by the adjoyned 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 compleat Plat-form and some other contrivances which were referred to the Primat to effect but since the troubles both here and in Ireland have unsetled all men so that although there had been a Plat-form 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 Plat-form be held forth that such as will chuse 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 Plat-form which they shall think fittest to be followed set every piece in its own place and joyn every limme of the Body to its Neighbour till it be compleated and fitted for the Presse When the Directors of the Work are chosen let everyone who doth choose a Task be obliged to notifie his Undertaking to one of them that they may know what the Tasks are which are in hand and by whom
free and special grace of God conferred upon them who of his own good pleasure doth work in them by the gift of Faith both to will their conversion and to perform the same so that they are brought Free-willingly unto Christ and desire above all things to be found in him to partake of the merits of his death Concerning the Second We believe that God doth make good unto all such as by Faith are found in Christ the Tenour of his Covenant when by his grace they are justified and adopted to be his children and sanctified by the Spirit of regeneration whereby they are also sealed unto the day of their final Redemption and enabled to walk and persevere in the obedience of Faith and in the enjoyment of grace unto the end Concerning the Third We believe that all true Believers may have a comfortable assurance of their blessed estate in grace by the testimony of the Spirit of Adoption unto their conscience given them in the sincerity of their walking with God in the Covenant according to that which the Apostle saith Rom. 8. 15 16. The Spirit of adoption whereby we cry Abba Father the Spirit it self beareth witness with our spirit that we are the Children of God and a Cor. 1. 12. Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity by the grace of God we have had our conversation in the World How the Particular Tearms of the Covenant are made good to Professors IN the particular Call of Professors to entertain professedly the duties and therein to receive the Graces of the Covenant Two things are to be acknowledged wherein the Communion of Saints do consist First That such as professe the name of Jesus Christ are to be gathered together and bound to joyn themselves in one body as members one of another in Christ Secondly That they are to be perfected and built up by the work of the Ministry towards the effect of the Covenant Concerning The gathering of Professors together into one Body First We believe that to effect this the Lord hath given gifts unto men At first Apostles Prophets and Evangelists to lay the foundation of his Church and now Pastors and Teachers to build thereupon who have continued and shall continue by a lawfull Ordinary Calling unto the End of the World Secondly We believe also that the gathering together of Professors into one body is lawfully performed when they professedly give up themselves unto God through the Ministry of the Testament which Christ hath instituted and by their professed subjecting of themselves to all the Ordinances of Gods house which make the Believers as one in the Covenant with God so one with each other before the World in the profession thereof to Gods glory Concerning the perfecting and building up of the Professors as one man till they come to the measure of the stature of the fulness of Christ in the Covenant We believe that the Lord hath appointed severall administrations of the gifts of his Spirit to be used amongst them in the household of Faith some relating principally to the inward man and some to the outward man and all to be performed as the services of Love in the communion of Saints The administration of gifts relating principally to the inward man is in the duties of publick worship whereunto Professors are obliged to apply themselves by attending to the word of Prophesie and by joyning in the ordinary Sacrifices of Prayers and Praises to be offered up unto God in his house and in the extraordinary and lawfull use of an Oath and of a Lot wherein Gods presence is to be attested and petitioned when necessary matters cannot otherwise be determined The administration of gifts relating principally to the outward man is in the duties of Love belonging to the communion of Saints wherein Professors are obliged to watch over one another observing each others conversation and to supply each others wants in all things And although in some respect all are bound alike to administer their gifts to each other by themselves yet We believe that the Eldership is more especially bound to over-see the wayes of their Flocks and to make use of the Keyes of the kingdom of heaven towards them to open and shut the dore of comfort unto them as they shall find cause and that the Deaconship is more particularly obliged to consider the bodily necessities of the Saints and to distribute the Contributions of Professors to such as stand in need thereof Hitherto We have spoken of the wayes by which the Covenant is established that is to say whereby God doth offer it the Elect do embrace it and the Professors do entertain it before the World Now followeth the Reason wherefore all men are bound thus to entertain it and keep it Of the Third Wherefore all men are bound to entertain the Offer and keep the Tenor of the Covenant THe Ground and Motive wherefore all men should receive the Offer and observe the Tenor of the Covenant which God doth make with them is Twofold First because God hath now commanded all men every-where to Repent and believe the Gospel Act. 17. 30. Luk. 24. 57. Secondly because God hath appointed a Day wherein the Dead shall be raised and the World judged in righteousness by the man Jesus Christ Acts 17. 31. who will receive none into Glory but such as have kept his Covenant by Repentance and Faith and by making profession thereof before the World Hitherto We have mentioned the fundamental Heads of Faith which concern the Revealing and the establishing of the Covenant Now followeth that which concerneth the confirmation of the same Matters of Truth to be known to confirm us in the Covenant COncerning the confirmation of the Covenant two things are to be acknowledged First What God on his part doth offer to assure us of the truth of his meaning and the Reality of his purpose in the Covenant Secondly What the Believers on their part are bound to do in accepting that which God doth offer for their confirmation in the promises of the Covenant Concerning the First We believe First That God hath given unto such as he hath received into his Covenant certain Signs to represent the Reality of his Purpose to confirm the things promised in the Word and to conveigh the assurance thereof unto them thereby as badges of his special Love to them in the Profession Secondly We believe further That these Signes are appointed for three several uses in the house of God First for the Reception of Professors into Gods house to oblige them to entertain the Covenant professedly and to this effect Baptism is appointed Secondly for the maintenance and continuance of Professors in the unity of the Covenant with God and one with another to which End the Lords Supper is instituted and Thirdly for the settlement of orderly Courses and the due observation and administration of all Gods Ordinances in the house wherewith he is in
are discovered to be vertuous or vicious that the way of maintaining our course in vertue and declining vice may be known in matters circumstantiall aswell as substantiall These Circumstantiall duties are of three sorts some regulate the naturall some the spirituall circumstances of th◠〈◊〉 of the Professors some relate unto both The naturall 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 preheminency of the Male is above the Female in respect of right to mannage domestick and publick concernments 2. What the proper worke of each Sex is which we may call the naturall calling thereof that is what the imployment is whereunto God hath created each Sex that they should advance his glory in their severall kinds 3. What the rules are by which each Sex should order it selfe within those bounds and limits of employment whereunto God hath appointed it Concerning the naturall Societies which arise amongst men from their conjunctions we observe that The first natural Conjunction and Societie 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 joyn together in that state 3. Of the manner how it ought to be setled between these who may lawfully joyn therein 4. Of the duties which married persons owe to one another by which they may obtaine the lawfull ends of their Conjunction by Gods 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 prejudiciall the abuse of the ordinance of marriage is not onely to the holy Profession but even to the Society of Mankinde Fourthly How far both Ministers and Magistrates are bound to endeavour each in their own way to rectifie the abuses of this Ordinance by repressing all Whoredomes Adultery Incests and other unlawfull Conjunctions as Concubinate and Polygamy and whatsoever in this kinde is contrary to the will of God and to the right use of nature The second naturall Conjunction and Society is of Parents and Children where we must know 1. What the duty is of Parents towards their Children joyntly 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 her selfe and in what cases she may be dispensed withall in reference to these duties 3. What the duty of the Father is toward the Childe after it is past the state of Infancy and how far he is obliged to look to the education thereof himselfe and in what cases he may be dispensed withall 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 chiefly when they are past childe-hood 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 onely honour and obedience but a requitall 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 naturall 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 childe 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 farre more commendable for grace and vertue then they The fourth naturall 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 meer strangers All these Conjunctions and Societies are properly naturall and unavoydably necessary if we suppose the propagation of Mankinde 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 againe 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 lawfull 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 owe unto their Masters and how they ought as Christians to performe 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 setled in their Relations by Laws and maintained therein by Officers indued with Authority and Power to administer the same whence doth arise the Office of Magistrates and Subjects where we must know Concerning Magistrates 1. VVHat 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 Publick Society And whether it be not to procure the observation of Both the Tables of the Mosaical Law in the Common-wealth over which they are Rulers 4. How the Sword is committed unto them and to be used by them for Vengeance against evill Doers and for the Reward of those that are good 5. For what End Taxes and Customes are to be laid upon Subjects 6. What Offices are necessary and lawfull to be constituted for the Peace and Safety of Humane Societies 7. What maketh Warre lawfull in a Christian Magistrate and what unlawfull 8. What Power he hath to administer Oaths and for what Ends. Concerning Subjects we must know 1.
our selves unto them not so much that they may not seem deceived in us and we found unworthy of the Honour given to us but that the free gift of Grace may be exalted in the Communion of Saints and God alone glorified thereby Even amongst morall men it is true that Commendations adde life unto vertue and that as the best things in their nature are most Communicable so it is one of the chiefest delights of the best natures to Communicate the same not so much to gain praise as to do that which is good in it self and praise-worthy which is the contentment of a vertuous disposition and if this is true in morall dispositions how much more ought it to be in those that are Spiritual if therefore there be any vertue if there be any praise let us think not only how to make good the esteem which they have of us but rather to do that which is good and commendable as it is acceptable unto God and approved of men for upon this ground the Apostle Phil. 4. 8. doth recommend unto our care and study all things that are true all things that are honest all things that are just all things that are pure all things that are lovely and all things that are of good report and that in respect of vertue and in respect of praise And if in this work which we are now exhorting to be undertaken all these Motives concur at once so fully and so eminently as in nothing more and that not in a private but in a publick respect then it followeth that if there be any vertue or sense of praise to be regarded in order to the holy profession which only is our glory that we will not suffer our Reputation to fall to the ground by a careless neglect of so manifest a duty wherein our credit not only is so deeply engaged but our Religion it self extreamly concerned So that if upon these motives and considerations this businesse should not at all be effected it would not only be an Argument of a most brutish insensibility and stupidity in us towards that which is true honour but it would clearly evince the unsoundnesse of our hearts in the Profession it self when we should appear so carelesse of maintaining and propagating the truth thereof that even with the loss of our reputation and the loss of the love of those that have sued to us for this duty we should suffer it to be blasted and lie under contempt when it is in our power to Vindicate both it and our selves from reproaches And thus much concerning the point of reputation The next Motive in this kind is the advancement of the Reformation of the Churches both at home and abroad a thing which doth mainly concern us a thing whereunto we are deeply engaged and a thing whereunto this work will be very conducible for as concerning the Churches abroad that it will be a profitable instrument in their hand to set forward the Reformation which they stand in need of we can have no greater proof then their own Confession in their Letter For this is the very ground why they make it their suite unto us that such a Body of Divinity may be compiled because they expect from it and by it an effectual means to take away the chief causes of their Distractions and Disorders in Spiritual things And because our own Disorders in some kind here at home in stead of being Reformed have increased of late and do proceed from the same diseases which have begotten theirs therefore in procuring a Remedy for our selves we may hope to become helpful unto them also Now that this Body of Practical Divinity will be very useful to this purpose may be gathered from the nature of our disease and the property of the cure to Remedy the same The diseases which afflict us proceed from the ignorance and distempers of our minde in things pertaining to God and from the unrulinesse of walking in things pertaing to Men This ignorance in the understanding and distemper in the will and unrulinesse in the outward man is fomented by the slight and cunning craftiness of some men of corrupt minds who being reprobate concerning the Faith as not adhereing to the Testimony of Jesus in the Word which is the rule thereof and having taken up either a Superstitious and Traditional formality or a singular and self-conceited Spirituality of worship and of godlinesse they deny the power and resist the truth of both by taking away the grounds and making void the Common Profession of Christianity These men both superstitiously and singularly affected seeking to get followers unto their severall wayes and opinions agree to wast the Churches and to blast with a pestilent breath all that is not conformable to their practice if they can finde any small colour for raising Calumnies against it and thus they fill the Churches with disputes and the heads of ignorant people with profane and vain bablings which dayly increase unto more ungodlinesse For by this means scandals are multiplyed the unity of the Spirit dissolved the bonds of peace neglected factions set on foot and continued with animosity wherein the weaker sort as Children are tossed too and fro and carried about with every wind of Doctrine till they lose their hold of all Principles and then give themselves over to Atheism This is the nature of our diseases both at home and abroad therefore the Remedy for both will be the same which can be none other but to this effect First that the faithful Ministers and Professors of the Gospel both there and here should stand fast together in one Spirit and one mind striving together in one way for the faith of the Gospel and in nothing terrified by their adversaries Secondly that they should both with one consent agree upon some profitable way of handling necessary and useful Controversies and of shunning profane and vain bablings and the contradiction of Science falsly so called Thirdly that we and they should endeavour by all possible means to fight against our spiritual adversaries with the sword of the Spirit which is the Word of God holding out unto the World the same form of sound words and dividing the Doctrine of Truth rightly in one and the same way of preaching and handling the Scriptures to advance godliness as it becometh workmen that need not to be ashamed And to enable us all joyntly to endeavour these things I am very confident that next unto the graces of the Spirit and the infallible word of truth delivered unto us in the Scriptures which are the two things which God hath Covenanted to continue with the Ministry unto the end of the World Isai 49. 21. I say next unto these two I am confident that no means can be used to enable us unto that endeavour more fitly and with Gods ordinary blessing more successfully then this Body of Practical Divinity if it were compiled and communicated in English to our men at home and in Latin
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 Gods grace never entertain any designes and practices or favour any motions and pretences which are undertaken and prosecuted with subtilty 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 wayes they are approveable to the conscience of every rational man the open and onely rule of my walking in this Cause And if any man shall find me straying from this path and shew 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 adde 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 it self 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 advantagious 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 intend to overthrow and build at leisure afterward as the Method of some is but it doth intend to build first Christs kingdom that thereby it may overthrow the frame of Satans Policy for it holdeth forth the word of life and truth that by the manifestation of light it may dispell error and darkness And when this is done then it proceeds to the condemnation of the wayes 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 it self 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 wayes 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 successefull 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 owe 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 stoping 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 truely their way to life they will reject the same only because they come from that hand which hath made it self 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 sutable to the prosecution of the Cause doth proceed from the forenamed mistakes which indeed make some Professors manage Protestancy as a State Religion rather then a true profession of Christianity and so they take their strength chiefly against Dissenters from State-Authority and practices subordinate thereunto in a worldly way of Policy rather then 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 byassed 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 awork who have out acted them in all these wayes 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 shewed 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 over-reached them in their Counsels or stopped them in their proceedings 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
avoiding all the proposterious wayes 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 therunto 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 witnesse 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 Center 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 cheerfulnesse by reason of the conjunction of so great a help from all their brethren And truly besides the assistance and support which the truth it self 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 intend 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 extreamly 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 caâ—â— is not yet setâ—â—â—â— and who knowes 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 controle 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 passe 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 then 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 Gods blessing in the End a means to revive and restore the witnesses to their heavenly splendor 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 chiefly because the adversaries make no delay to accomplish their Designes against the wayes of Righteousness which we are bound withall our might to maintain But besides this necessity of joyning our spirits to a corresponding in the Truth amongst our selves 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 Forrain Protestants tâ—â—â—â—cur with them in the same Cause I said in the beginning of the last parcâ—â— this Discourse that our engagement to a concurrence with Forrain Protestants in the common Cause of Religion doth lie closer upon us then I finde 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 undenyably 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 Oathes strictly obliging us to minde the same For look we upon the heavy hand of God how it hath overtaken those that have neglected the state of Forrain 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 then to uphold it therefore these publick 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 alledge 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 immediatly committed against himself whereas their others sins and designes 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 battel which now is a fighting 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
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 compleated 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 Forrain Churches is no more but to get it Translated into Latine 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 Latine 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 Latine Copy will have when the English is already extant then meanes may be used towards some Forraine 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 lesse abroad in Latine then 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 Primat 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 lesse facility both of Grace and Nature of Place and Parts to do good and chiefly to promote the Cause of the Gospel should require Arguments for incitation yet we thought it our duty at least to signifie our hearty desire for the wel-fare of Gods Church and to promâ—se that your care and zeal for it in the course that we here commend shall no sooner appear but it shall find us ready prest to attend it with our best service It is not unknown unto your Grace that the Churches of Germany are no lesse distressed and distracted within theâ— without the want of inward peace molesting them more then of outward Yet as the Ancient Civil Roman State when often rent 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 vertue 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 Luthers and Calvins Party too keenly bent one against the other being mollified might with the more easie 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 launce and asswage the swellings of such Aposthumes Now what hath been already done hercia and by whose auspicious setting on foot and with what successe and greater hopes it still proceedeth the perfection whereof we dayly 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 withall the great difficulty of effecting in any good degree unlesse 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 joyning Head Heart and Hand together for the advancement and accomplishment of so Religious and desireable a Work And the rather are we emboldned to desire the engagement of your Grace herein sith 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 Methode manner matter and meanes for this then your self 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 dayly prayers for the increase of Gods 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 findes himself fittest to frame and polish untill by this means the whole Building shall be happily and the more easily finished many hands making light work Your Graces 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