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
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 Governour and supream power thereof which is called God 3. That this supream 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 inferiour Creatures or from himself but having it from the supream cause more remarkably then other Creatures he is more enabled then they to know God and respect him Of the Second VVHen 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 Man-kind these following or such like Positions are to be made out unto him 1. That Man hath a soul endowed with a Reasoning facultie 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 facultie there is something which universally in all ages Men have called Conscience which secretly accuseth or else excuseth Men concerning their actions and aims chiefly when others judge of them otherwise then they meant them 3. That this Conscience doth bear witnesse 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 mens Conscience that they are under God will also convict them that they ought to shew their thankfulness unto God suitably unto the nature and properties of Gods being and not otherwise 5. That the nature and propertie of Gods being seeing in all things it is the first and supream is in it self infinitely perfect and to all other things the alone Author of all good and that therefore it ought to have the glory of this supremacie perfection and goodnesse given unto it by man in his use of all things 6. That in case he doth not shew himselfe thankful by respecting the glorie due to God in all things he doth then deserve to be cast off by God and deprived of the fruit of his goodnesse in all things 7. That it a man doth give unto God the glory which is due to his Name by being thankfull unto him he may assure himselfe that God as he is wise and all-knowing will take notice of him and as he is just and good will be mercifull and beneficiall 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 then 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 sutable to the nature and property of Gods Supremacy Perfection and goodnesse and that they are more answerable unto the true Notions of duty written in the heart of Mankind towards God then the Doctrines and Precepts of any other Book and Religion whatsoever extant any where in all the World Of the Fourth VVHen 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 summe and substance of the History of the Bible doth directly tend to this scope 2. That the Authors of the Holy Scriptures do expresly declare this to be the purpose of their writing 3. That the naturall 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 feare worship and glorifie 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 bodie and consequently can undergo a judgement after this life 3. That the Consciences of Men bearing witnesse to them of their wicked deeds even against their wills though they live in outward prosperitie put them in fear and bearing witnesse also of the vertuous 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 it self 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
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
not alwayes throughly understand the best Reasons or because the matter thereof though understood yet is not alwayes mainly and directly intended or because the Reasons which are of lesse worth are alwayes more level to all mens 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 truely Spiritual are in love with Christianity for it self and such also who walking in a lower Spheere regard more directly humane and outward relations may finde in this undertaking that where with they ought to be affected If we look then before other things upon God and upon our selves as in his hand we may perceive that he doth highly honour us above our reformed Brethren Chiefly 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 knowledg and enjoy the means thereof more abundantly then 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 onely respect love and esteem us for the same but they heartily wish and desire for themselves the same favour at Gods hands and they are moved without envy to make their application unto us in a friendly manner that we in love to Gods glory would impart unto them the fruit of that kindness which he hath bestowed upon us Thus we see that he hath not onely 〈◊〉 â—eference to himself put Ornaments upon us to beautifie 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 least we should not take notice that we are fitted to be serviceable in this kinde unto the whole houshold of faith he hath moved some of the chief members thereof who are brands pluckt out of the fire of persecution to put us in minde of this part of our duty by â—â—ing towards us and calling upon us for the improvement of this peculiar Talent 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 withall 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 onely 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 our selves so by the abuse of our trust that is the not using of our Talent 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 tryall of our love toward God by the discovery of our willingness to please him in fulfilling the â—nown 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 triall of our faithfulness both towards God and Man by our behaviour in our Stewardship and obedience to him that doth imploy us and our forwardness to dispence his Gifts unto our Brethren to whom by his appointment we are bound to bestow them And they put us unto the tryall of our sincerity in believing the Promises and â—earing the Threatnings by the sense we have of the rewards that shall be given to those that use rightly and that abuse their Talent And for all this they not only 〈◊〉 before our eyes the thankfulness which we owe unto God for the honour he hath conferred upon us more then upon others but they put us in minde of the wayes by which onely we are enabled to Glorifie 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 â—â—â—â—ptible and sensible of their own and each others happiness and without which there wâ—â—â—â— bâ— 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 onely unto the Saints that are in the Earth and to the excellent ones in whom is all our delight What other or lesse acknowledgement can we render unto him then affectionately to endeavour that the fruits of his kindness towards us may have some reflexion back again towards him by redounding to the comfort of his own dearest Children And concerning the onely way by which we are enabled to glorifie God on Earth our Saviour tels us that herein his Father is glorified that we bear much fruit and so become his Disciples No man can shew forth the Fathers 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 glorifie his Father Whence it is that the Apostle teaching us to glorifie God with one mind and mouth Rom. 15. 6 7. doth set Christs example before us as the onely 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 Fathers Graces and the free propagation of his goodness unto Man-kinde 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 glorifie God amongst men for all good works without which no Glory can be given unto God of what kind soever glorifie him only in this that they shew forth
his vertues 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 shewed forth unto men Mat. 5. 16. for we are Gods 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 shew the exceeding Riches of his grace in his kindness towards us through Christ Jesus Ephes 2. 7 10. Thus then the only way to glorifie God the Author of this Talent 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 glorifie 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 brightnes of the Firmament and they that turn many unto Righteousness as the Stars for ever and ever This then is our wisdome 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 Talent 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 chiefly unto those that challenge is as having a right thereunto all that belong to the houshold of Faith have a right to all the priviledges 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 possesse any thing for it self but for the whole nor is any thing in it self 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 al 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 then 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 compleate in any thing or ought 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 Christs 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 withall for if we should not intend this we shall discover our selves 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 shew our selves 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 Gods 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 owe unto others on Gods behalf for God hath assigned the payment of all the debts which we owe 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 onely be found enemies to God and our selves so far as in us lyeth to frustrate him of his intent and our selves of all the honour whereunto he doth design us but opposite unto all goodness to suppresse 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 onely our Brethren that challenge that which is their right of us on Gods behalf to whom we owe this duty as a debt but we owe it unto all men that either now or in after ages may profit thereby towards the advancement of Christs Kingdom and that is the thing which our Brethren in the conclusion of their Letter presse though briefly yet throughly upon us for having proposed Gods intention in giving his Gifts our duty answerable thereunto and their demand grounded upon both they present unto us the benefits which