thereof I suppose the ground is prepared upon which the Fundamentals of Divine Faith that is the Doctrine of Revealed Truths which by natural Reasoning no man can reach unto may be offered For as God doth make a man first by a living soul to be a natural man and afterward he becomes by grace a new creature and spirituall man so I suppose he doth 1 Cor. 15. 46. cause the Truths of Rationality concerning himselfe first to become effectual upon the conscience before the understanding is obliged conscionably to entertain Revealed Truths For he who is not capable of that measure of Faith which common Reason it self doth beget upon the natural apprehensions of God and his Truths written in the heart how can he be thought susceptible of the other measure which dependeth onely upon Revelation and Divine Tradition We conclude therefore that these Precognitions are first to be handled as matters requisite to fit the mind of a natural man to receive that which is to follow after because I conceive not that the Principles of the life of Godlinesse which are to follow are to be delivered as the products of these fore-going Truths but onely as matters subsequent unto the same in respect of the order of things to be taught These Praecognita are Praesupponenda but not Principia because I take a Principle of Godlinesse to be such a Truth from which a Conclusion of divine faith and love may flow But that cannot flow from any truth which is entertained upon meer natural Grounds as I suppose without spiritual Revelation and Illumination for divine Faith as it is the gift of God and not the product of humane Reasoning so it must needs have a higher Principle then these Precognitions namely some truth as revealed immediately by God unto the Conscience to convince it that he doth offer himselfe unto it to be a Saviour And this is the reason why I would have the Precognitions and the Principles of Godlinesse distinguished namely because they are truths of a different nature yet they are subordinate but so that the latter cannot follow the former without some speciall work of God upon the mind Concerning the Principles THe Principles of the life of Godlinesse are such Truths as set the mind upon the apprehension of supernatural Objects and beget thereby the acts of divine Faith therein which worketh through love in the whole Man all which is acceptable unto God Now all the Truths which beget divine Faith and Love proceed from one Root which is the Tenor of the Covenant which God hath appointed to be offered from the Scriptures by the Preaching of the Gospel in his name to be believed and entertained by all for all that God doth aime at in his dealing with Man-kind next unto the manifestation of the glory of his goodnesse over all his Creatures is chiefly this to shew himselfe a Saviour in uniting man by a Covenant Psal 73. 24. 2 Tim. 4. 7. of Grace unto himselfe that he being guided by his Counsel and having kept the faith therein may afterward be received into glory The Covenant of Grace then is the great and fundamental Principle of all the Principles of the life of Godlinesse for as there is none other way appointed to unite man unto God and restore us again from our fall to integritie but this way of a Covenant so there is nothing which we can do acceptably towards God or profitably for our own salvation but that which is done in order to the Tenor thereof Whence followeth also that all our knowledge is not otherwise useful nor to be sought after upon any other ground but as it leadeth to the observation of the Covenant nor to be entertained for any other aime but as it is subordinate unto the Tenor thereof for as no man ever was is or can be saved but he that is faithful in the Covenant of Grace with God so no matter of knowledge can be saving to any man but that which inableth him to keep the Tenor thereof Hereunto then all truths both Theoretical and Practical are finally to be referred and therefore in the Doctrine of the life of Godlinesse the Covenant must be made the ground of all the principles of Faith from which the duties of obedience must flow And I am fully perswaded both upon the grounds of found reason which a natural morall man is capable of and upon the grounds of divine Testimony and spiritual experience that all doubtful matters in Divinity whether they concern the points of Knowledge or of Practice may not onely be resolved by the right understanding of Gods aime towards us and of our dutie towards him in the Covenant but that the Resolutions thereof of what kind soever must be examined by and applyed unto the Analogy of Faith concerning the Covenant before ever they can bring true peace to the Conscience of any man and therefore my advice shall be unto those who will undertake any part of this Work that they keep alwayes the Covenant in their eye as Marriners do the North point of the Compass to steer their Course by it in all their Meditations for it is mainly for want of this Directory that both in our Notions and Actions concerning Religion we run such wild courses nor is it possible as I conceive ever to unite the Professors of Christianity to each other to heale their Breaches and Divisions in Doctrine and Practice and to make them live together as brethren in one Spirit ought to do without the same sense of the Covenant by which they may be made to perceive the termes upon which God doth unite all those that are his Children unto himselfe and upon which every one that is in Covenant with God is bound in Conscience through love unto God to maintain the unitie of the Spirit in the bond of peace with those that are his Children who all alike and by the same very way are in Covenant with him The knowledge of the Covenant then being the fundamental Principle whereunto all other Truths are to be reduced that they may be received unto the end for which they are revealed we shall endeavour to shew what the Doctrines of divine Faith are which are subordinate thereunto and which by vertue of that subordination are able to beget love towards God in a believing soul for no doctrine of Faith doth otherwise oblige any man to love and obedience towards God then as it is revealed to manifest Gods love unto us as he is become our Saviour and to make us faithfull towards him in the Covenant I conceive then that all the Doctrines of divine Faith tend either to the erecting and settling of the Covenant of Grace with us or to the confirmation of our Faith in the truth thereof To Erect and settle the Covenant with us we must needs know 1. The true Instrument of the Covenant wherein it is revealed 2. The things belonging to the true Tenor thereof as they are offered
this kind only to make this Appendix of case-Divinity compleat because cases according to the differences of Mens capacities and apprehensions of matters may be as to us innumerable therefore some general Rules before the particular cases be set down should be given to direct the wavering mind of what degree of proficiencie soever how to order it self in seeking out by the testimonies of the Scripture and the undoubted tenour of the Covenant within its own heart a determination of any question whatsoever at least so farre that it should not be able to perplex the spirit with any unsettlement in the grounds of Faith Hope and Love which are the Pillars of our whole profession in this life For by the confidence of Faith we stand and rest in respect of God by the joyfulness of Hope in respect 2 Cor. 1. 24. Heb. 3. 6. 1 Joh. 3. 14. Rom. 13. 8 9. of our selves and by the sincerity of Love in respect of our Neighbour These general Directions then should first be delivered with an example in a case or two how to use them then the particular cases which have some difficulty more then ordinary should be brought in and resolved Thus we have the many Heads of the whole but this will not suffice for a distribuon of particular Tasks because each Head is too comprehensive there must be a subdivision of every part by it self into its parcels set in order like unto the Anatomy or Sceleton of a mans body wherein all the bones do hang one upon another so that besides the number of parts the talness of each part the place thereof in the body may be discerned And although such a delineation as this of bare bones will have no life in it and be only like the rude draught of a Painter before he puts colours to his work yet it may be not onely useful but will be even necessary to make the features of the body appeare which afterwards may have life put to it Concerning the Precognitions GOd having made man a rational Creature doth still rule him and in all his wayes towards him doth walk with him according to the grounds of that Reason which he at first gave him and although through his defection from God in whose light alone he could see light by his own default and free choice of earthly-mindedness he hath darkened the eye of his understanding and made himself blind both in the things which are supernatural and also in very many things which are natural so that in respect of these he hath not any true Notions at all till they be renewed in him and in respect of these the Notions which he hath he cannot improve so as to apply them by himself towards their right ends without some special directory and help yet it cannot be truly said that God hath left Man destitute of all light and without all Testimony of the being of things supernatural and of the right improvement of things natural for he doth still maintain some general Principles and Instincts as glimmerings of his truth within him to the end that he may not onely be without excuse in respect of his back-sliding but that he may be made a subject capable of Grace through the second Adam to be restored to his original integrity when he shall be rationally dealt withal both by the remainder of the light which he hath and in that which is to be super-added thereunto for I shall freely acknowledge yet without any advantage to Socinian Principles that God doth oblige no man to entertain any thought either of spiritual or natural things or of his own dealings with man-kind in the one or the other way which is contrary to found Reason but that every one who will either conceive of God rightly or live unto him justly is obliged to do it in a rational way both in reference to God and toward Men because we are commanded to be ready to give a reason of the hope which is in us to every one that asketh it of us 1 Pet. 3. 15. and to present our body a living sacrifice holy and acceptable unto God by our reasonable service Rom. 12. 1. And although in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred a service according to his Word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 2. is well rendred the sincere Milk of the Word yet because the Word of God did by Wisdome create all things at first and still doth uphold all things as they were created it must needs be rational in it self and to all intellectual Creatures the original cause of all Reason because every Truth and Precept of duty revealed to man therein is by the Scriptures rationally offered to the Conscience of those that are taught of God thereby and because they that are taught are bound to take notice of the reasons why they beleeve and do every thing so as to be able to give a rational account thereof unto other reasonable Men therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other place are to be understood in the fulnesse of their signification as they comprehend both the Notions of Rationality and of the Word of God which indeed are inseparable for as it cannot be imagined that Gods Word should have been separate from his Wisdom so we ought to conceive that his Wisdom and Will expressed in his Word concerning every thing is that truth of being and reality of reason which is extant in it and that which in our mind is by any thing found a truth and found reason convincing our Conscience is his Word by that thing towards us And this observation I have premised to that which I am about to offer concerning the Precognitions of the life of Godlinesse lest I might seem to desire without a just cause and sufficient motive that which I shall propose as a task to the workmen to be compleated before any thing else can be fruitfully and by a rational man to whom our addresses must be made in this undertaking convincingly entertained For before any mans understanding can be dealt withall to induce him to live unto God according to his will he must be brought to acknowledge that God is and that the life of man may have some reference unto him by the knowledge of his will Therefore these things before all others must be rationally made out unto him and to this effect four Heads of truth ought to be handled satisfactorily which are these First That there is a God Secondly That God is to be feared worshipped and glorified by Man and that he is a rewarder of those that fear worship and glorifie him Thirdly That the Scriptures given to the Jewish Church of old by the Prophets and to the Churches of the Gentiles and Jews by the Evangelists and Apostles are undoubtedly Gods Word Fourthly That the Scriptures were given by those Men to teach all men the true way of fearing
up Of the First What is meant by a Body of Practicall Divinity BY Practicall Divinity is meant the revealed truths of God concerning the obedience of the faith which is to be yielded unto his will There is a two-fold Divine Truth the one is to be contemplated which is the Object of the Understanding and Remembrance the other is to be practised which is the Object of the Will and Affections The first as we partake of it is the Conformity of our Intellectuall faculty to the testimony of Gods Word when we conceive aright of his meaning therein The second as we partake 2 Pet. 1. 22. 3. 1. 1 John 1. 16. Rom. 12. 1 2. of it is the Conformity of the purposes of our heart to that which is known to be Gods will when we prove how good perfect and acceptable it is That first is in the Notions of the Mind to beget Knowledge This other is in the Conviction of the Conscience to beget Resolutions and obediential Performance Of the first sort of truth Christ saith If ye continue in my Word ye shall know the truth Joh. 8. 31 32. Of the second he saith He that doth truth cometh to the light Joh. 3. 21. So then as there is a contemplative and intelligible so there is a Practicable truth that is a truth to be done which is the action of Vertue for Christ in Joh. 3. v 20 21. doth oppose the doing of evil and the doing of truth that is Vice and Vertue to one another He saith every one that doth evil that is who is vicious in his life hateth the light but he that doth truth that is whose life is vertuous and upright commeth to the light As darknesse is to light so truth is opposite to all falshood not only to that of ignorance and errour but especially to that of lying and deceitfulness which are no less inseparable companions of vice then sincerity and uprightness are of vertue in the souls of men Now both the Intellectual and Practical truth is originally existâ—nt in the living word as in the principle and fountain and from thence by the testimony of Jesus which is the Spirit of Prophesie in the Scriptures it is derived unto us as to a receptacle and vessel when by it we are sanctified according to Christ's Prayer John 17 17. Sanctifie them in thy truth thy Word is truth the Word preached by the Apostles and Prophets is both exhorting and testifying that is both Practical and Theoretical concerning that truth which in God is essential but as it is manifested to us it is the Grace of God which bringeth salvation Tit. 2. 11. Hence it is that nothing ought or may be called Theology but that which is taught by the Divine Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can only furnish us with that knowledge which is true Theology and whether it be in the Theoretical or Practical matters nothing is true Divinity but that which is Divine truth nor is any thing a Divine truth but that which is manifested by the Word of God the Word then to us is the Standard of Truth Now although the Action of the understanding must of necessity be Antecedent to all our Acts of truth because the will is a knowing faculty and cannot act orderly without the Understanding yet the Theoretical truths notionally apprehended bring the soul to no perfection of happiness except they become fruitfull in the actions of vertue The Notional Science of all Gods truth and of his whole will as it may be in the brain alone and without the practice whereunto that Science doth oblige the heart is more hurtfull then profitable to our felicity It had been better saith Peter not to have known the way of righteousnesse then 2 Pet. 2. 21. John 3. 17. after they have known it to turn from the holy Commandment If ye know these things saith Christ happy are ye if ye do them whence it followeth that if ye do them not you are not happy although you know them And the Apostle James doth place the blessedness of a man in his Deed as distinct from his bare knowledge when he saith He that is not a Jam. 1. 21 25. hearer of the Word only but a doer of the Work this man shall be blessed in his â—eed The happiness of his condition is made perfect in his Deed. Whence it is evident that Practicall truths import us and reach our hapinesse more neerly then Theoreticall because that which wee know although it be a truth is no part of our felicity nor a true blessing of God unto us except it either bring forth an injoyment of the life of God in us or else result from that enjoyment to us for the substance of all our felicity unto all eternity is nothing else but our union with God which is the enjoyment of his life and this life is only enjoyed then when by his truth he liveth in us and we in him His life in us is spiritual light and power Light is in the understanding and power is to move conformably to Gods will in the whole inward Man The Light sheweth him to us the Power maketh us and him one we may know him at a distance but we cannot feel his life and move in him except he be in us and we one with him The knowledge therefore hath less of the enjoyment then the power of life but there is a two-fold knowledg of Gods truth The one goeth before the enjoyment of his life and the other followeth upon it The knowledge which goeth before the enjoyment of Gods life is the true light which lighteth every man that cometh into the world Joh. 1. 9. this light is that which may be known of God which he doth manifest in Men and sheweth unto them He doth manifest in Men both that which doth make them clearly see his eternal power and God-head so that they are without excuse and that also which maketh them shew the work of Rom. 1. 19 20. Rom. 2. 15. his Law written in their hearts All this is manifested in them and shewed unto them partly by the Creation of the World partly by their own Conscience but yet all this and much more then this revealed both in the Law given to the Jews and in the Gospel given both to Jews and Gentiles I say all this both naturall which is common and supernaturall which is specially revealed knowledge nay although it might be in such a high degree as to manifest all Mysteries unto them may be fruitlesse and he that hath it without blessedness and destitute of the life of God for the truth which is both manifested in the natural mans heart and shewed unto him by the Creation is held up by him in unrighteousness Rom. 1. 18. And although he doth know God yet he glorifieth him not as God vers 21. And the Jews which had the form of knowledge in the Law and could teach others did not
practise that which they taught but by their transgression of the Law they did dishonour God Rom. 2. 21 22 23. And the Gentiles to whom together with the Jews the light of the Gospel was and is revealed shall be condemned because they loved darkness rather then light Joh. 3. 19. And he that may know all Mysteries may yet want Charity and be nothing as to the happiness and life of God But although all this knowledge of Truth which is Antecedent to the enjoyment of the life of God may be void of the practise of Truth and so come short of happinesse yet it may also through the practise of Truth become effectuall unto happiness if God make it fruitfull which he doth according to his own pleasure in giving saving faith whereby the heart is purified that it may become obedient to all his will by which means the soul partaketh of the life of God and becometh truly happy This knowledge then doth not otherwise make us happy but as it bringeth us unto this estate As for the other knowledge of Gods Truth which followeth upon our union with him it is nothing else but a further confirmation of the soul in the truth which it hath received unto life and an enlargement thereof by the enjoyment of God in his power for Christ doth give us two promises to that effect The first is that by the truth of obedience we shall come to the clearing of doubts concerning intellectual matters for Joh 7 v. 17. he saith If any man will do the will of him that sent me he shall know of the Doctrine whether it be of God or whether I speak of my self And the second is that upon the keeping of the Commandments both the Father and the Sonne will manifest unto the soul which loveth them their presence in love For Christ saith Joh. 14. 21 23. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my love unto him and if any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him Here the manifestation of Gods presence which is both the light and power of life unto the soul is the consequent of the obedience of faith and so it is in that of St John 1 Epist Chap. 5. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ this is the true God and eternall life This is a reflexive knowledge from God upon our selves in the enjoyment of him as our happiness and so is that 1 Joh. 3. 14. We know that we have passed from death to life because we love the brethren So then we see that all truth as it is the object of contemplation is nothing else but a Preparative to or a consequent of the Truth which is the object of Action The Practicall truth then is the main thing to be heeded for to it the Theoretical is either subservient and subordinate or a necessary and infallible effect The Apostle maketh this evident by the nature of his Ministry which Tit. 1. 1. he saith Is to be an Apostle according to the faith of Gods Elect and the acknowledgment of the truth which is after Godlinesse Intimating clearly that as his Apostle-ship was appointed by God to beget faith in the Elect by their acknowledgment of the truth so the acknowledgment of the truth and faith is appointed to beget the life of Godliness in Believers Therefore as the end and perfection of his Apostleship was the begetting of faith by the acknowledgment of the truth nor was he warranted to teach or do any thing which did not tend to that end and effect So the end and perfection of all true knowledge is the life of Godlinesse nor is any knowledge in spirituall things warrantable or any thing to be accounted a truth which doth not tend to this end and effect Godliness therefore which is the practise of divine Truth is the measure of all intellectuall truths for whatsoever matter of knowledge is not proportionate subordinate and subservient unto the production of the life of God in the soul of a Beleever is not to be received as a divine Truth for the faith of Gods Elect is in the acknowledgement of none other truth but of that which is after Godlinesse From all which we shall inferre this Conclusion That the study of Practical Divinity is of farre greater concernment unto all and far more to be heeded esteemed and entertained in the Schools of the Prophets then the study of contemplative Mysteries and notions of Divinity whereupon Controversal matters are ordinarily attendants And seeing there are so many bodies and Systemes of Theoretical and Controversal matters that it would be no easie task to any man to reckon them all up and yet there is not so much as one compleat body or Systeme of Practical Divinity found in all the Churches whereunto we see nevertheless that all Theoretical Truths ought to be referred directed as to their end it is evident that therein there is a manifest defect and that much is wanting hereby to the increase of publique Edification to the supply of spiritual Consolation and to the settlement of a sound Reformation in all the Churches which may be remedied by a Body of this nature Now by this which we call a Body of Divinity is meant a full Collection and an orderly disposition of all divine Truths which are after godliness under several distinct heads and matters to the end that from the holy Scriptures the man of God may be perfectly instructed and throughly furnished with sufficient helps and directions which by the Spirit of Faith may not onely make him wise unto salvation but able also to work all his works in God And concerning this Body Seeing I am intrusted and conscionably obliged as in the presence of God to solicite the same towards those that are able to contribute their Talents to make it up I conceive it may be an advantage to the Work to offer up the parts thereof unto their consideration that the number of tasks being distinguished and known such as God shall inable and stir up to manifest his truth and to joyn with others in compleating this work may know what tasks to chuse and how to concurre with each other in elaborating the same I shall therefore with due respect unto better judgements offer these following thoughts unto such as shall be undertakers in this Work First I lay this Fundamental Rule to be observed in the contrivance of the whole and of every part of the Work viz. That the Number and Measure of the Parts of this Bodie should be made sutable and proportionate to the end thereof that as nothing should be
to us in that Instrument 3. The Motives for which we should embrace and entertaine the same for if any of these three points be wanting we cannot be sound in the observation thereof Concerning the true Instrument of the Covenant we believe the same to be the Canonical Scriptures whereof two things must be known First What the proper Character of Canonical Scripture is Secondly How the truth of God for the knowledge of the Covenant is therein offered unto us Concerning the first this is to be believed That no Books are to be accounted Canonical Scripture that is the Word of God revealing his Covenant to Mankind but such as are written in the Hebrew Tongue and were given to the Jewish Church to be a Rule of their profession in order to the Covenant or were written in the Greek tongue and were given to the first Churches of Christianitie as well Jews as Gentiles for the same end Concerning the second this is to be believed That these Books offer the Covenant unto our Consideration and all divine Truths belonging to the knowledge thereof with infallible and uncontrolable authority most perfectly and very clearly to such as have an upright desire to know it And concerning these three Matters of Infallibility Perfection and Evidence which we believe to be in the Scripture this is further more distinctly to be believed 1. Concerning the infallibility of the Scripture we believe that the truth of God revealed in the Canonical Scriptures is so highly and incontrolably credible that no man no not an Apostle himself nor an Angel from Heaven is to be believed who should contradict the same but all Men Churches Councels Fathers Schools and their Writings Sayings Actions and Thoughts concerning divine Matters are to be examined thereby as by the onely rule of truth and righteousnesse and if they agree not therewith they are to be rejected 2. Concerning the perfection of the Canon we believe That the Word of God revealed therein is so compleat both for the matter and manner of expression that neither any thing unprofitable is therein delivered nor any thing profitable or needful to be known therein omitted but all things of Doctrine and Reproof of Correction and Instruction in Righteousness and for Comfort whether to be believed or hoped for or to be done or left undone unto salvation are more then sufficiently laid open and prescribed in a form of sound words which ought not to be altered so that all heathenish Philosophie in Divine matters and all humane Traditions and will-worship in the service of God are to be utterly rejected nor is it lawful for any to conceive that they can speak of matters of Faith more exactly and properly in respect of the things themselves or more conveniently and fitly in respect of the Capacities of men then the Holy Ghost hath done in those Writings 3. Concerning their clearness this is to be believed That the word of God revealed therein is so evident and easie to be understood that the meanest Capacitie of those that are come to the years of discretion if they be godly and desirous to do Gods will searching the Scriptures diligently may without difficulty comprehend all things necessary to be known unto salvation so that none ought by reason of any supposed darkness to be therein to abstain from reading the Scriptures which is a duty most sutable and necessary to all Of the things belonging to the Tenour of the Covenant COncerning the Tenour of the Covenant as it is revealed in the Canonical Scriptures three things must be opened First Who the Parties are which are concerned therein and what their Relation is to one another Secondly What the form of the contract is according to which the Covenant is made with those that are concerned therein Thirdly What the way is by which it is established amongst men that they may embrace it and have the benefit thereof Of the parties THe Parties concerned in the Covenant are God and Man at a distance by reason of sin and Jesus Christ the Mediator of God and man who reconcileth them by his satisfaction and righteousness Of God GOd is to be taken notice of as he hath revealed himself in his Word to be the Saviour and our God by a Covenant so that nothing is either necessary or profitable to be known of him further then what serves for this end and to this effect he hath revealed himself in his Being in his Will and in his Works His Being is revealed in the Properties of his nature and the subsistence thereof which we call Personalitie The Properties of his Nature are revealed to shew what he is and who he is The Properties shewing what he is That he is a Spirit living of himself Joh. 4. 24. and 5. 26. The Properties shewing who he is are these That he is the onely true God alone in Being infinite eternal incomprehensible every where present simple unchangeable all-knowing all wise all-free all-just all-holy all-mighty all-happy all-good all-true all-faithfull and full of all mercy and compassion His subsistence is in three who bear witness in Heaven the Father the Word and the Holy Ghost and these three are one and the same God 1 Joh. 5. 7. The Father unbegotten the Son onely begotten and the Holy-Ghost proceeding from the Father and the Son His Will is revealed in the properties of his Counsels which are wise good free and established for ever His Works are revealed in the Creation Preservation and Government of the World and especially of Mankinde therein over whom he delighteth to exercise Loving kindness Judgement and Righteousness in the Earth for his own Jer. 9. 24. Glory and according to the tenour of the Covenant Of Man MAn is to be taken notice of as he is spoken of in the Word to be of God to belong unto God and obliged to depend upon God by a Covenant in his Three-fold state 1. In the state of Innocencie 2. In the state of Guilt and Misery 3. In the state of Grace and Reconciliation unto God Of the Mediator Jesus Christ JEsus Christ the Mediator of the new Covenant between God and Man is revealed in the Word to relate unto both 1. In respect of his two-fold Nature in one person 2. In respect of his threefold Office of Prophet Priest and King whereunto he was anointed 3. In respect of the performance of all Duties belonging to those Offices in his two-fold state the one of Humiliation by his life and death on earth the other of exaltation by his power and glory in heaven In all which as the fitness which is in Christs Person Natures and offices to work out redemption for us and to settle the Covenant of Grace between God and us is to be taken notice of so the Work First of Reconciliation between God and us as this was effected according to the purpose of God in the Covenant Secondly Of the Restitution of our nature to a state of Union and Communion
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
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 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
years been preparing abundant matter for it What is now to be done but for some Solomon to call his Workmen together and build up a Temple far more magnificent then the Ceremoniall one was The Expedient for a Correspondencie with Forrain Protestants THe complaint which the Prophet David made in his low condition may now be taken up in our dayes by all that favour the dust of Sion and take pleasure in her stones namely that her bones are scattered at the graves mouth as one cleaveth wood upon the ground Psal 141. 7. for if we look upon the Churches which make Profession of the same saving truth in opposition to Popery as now they are divided and broken we shall see them almost if not altogether as uselesse one to another as dry bones scattered up and down ready to be cast into the grave or as chippes of wood lying on the ground onely fit to be gathered and burnt therefore our resolution should be the same which the Prophet took in the words following upon his complaint But our eyes are to thee O God the Lord in thee is our trust leave not our souls destitute There is none other that can help but he in such a case Let then our eyes be turned onely towards him because our expectation will not be in vain if we flie to him for refuge for we have a word of promise giving us assurance that he will help for Moses hath said That the Lord shall judge his people and repent him for his servants when he seeth that their power is gone and there is none Deut. 32. 36. shut up or left and the Prophet Isaiah hath declared for our comfort that when the enemie shall come in like a flood the Spirit of the Lord shall lift up a standard against him It is evident then that we have a Isai 59. 19. ground to hope that the Lord in his own time will make our dry bones to stir and live and joyn together and being clothed with flesh and skin to stand upon their feet and become a great and mighty army for there is no condition of the Saints so weak and low but God can and when it is fit will also raise them out of it because he hath in a readiness means which he hath appointed to that effect and when his spirit will breath upon them to set them a work the business will be accomplished Now the means by which the Lord doth execute his wonderful counsel and by which he will bring to passe his excellent work is two fold the one is the manifestation of the Truth by the armour of light and the sword of the Spirit which is the word of God to discover the hidden things of darkness and sweeping away the refuge of lies and Hypocrisie to stay the wicked one and consume the man of sin which part of his work is already well advanced in the midst of all these distractions and divisions of parties and the other is by the unitie of the Spirit in the Communion of Saints to bring the whole Body so to depend upon the head Jesus Christ that it shall appear at last sitly joyned together and compacted by that which every joint supplyeth according to the effectual working in the measure of every part to make the encrease of the Body to the edifying of it self in love and this part of the work although it is very little advanced in appearance yet there are Preparatives towards it which are not inconsiderable if rightly weighed and taken notice of and whereof in due time a more full account may be given but for the present we shall onely shew some motives for which we should attend unto this part of Gods Counsell and suggest a way by which we may help forward the effect thereof and become instrumental towards others in furthering his work The Motives which should induce us to mind the design which God hath of uniting his Saints together are so many in the Holy Scriptures and so clearly set forth that a Volum might be written thereof if we would be large but it shall suffice at present only to point at the places where the Holy Ghost doth urge the duty upon us if we look upon 1 Cor. 12. The scope of the Apostle is there to demonstrate that all spiritual gifts are bestowed upon the Church Militant on earth to the end that they may be made use of to profit withall by the several members of the mystical Body in the unitie thereof and in chap. 13. the grace of Charitie is said to be so necessary for this effect that without it none other grace is profitable either to our selves or towards others in the fourth of the Epistle to the Ephes ver 1. till 17. the Apostle sheweth that no man doth walk worthy of the Vocation wherewith he is called to the Profession of the Gospel who doth not intend and endeavour by humility meekness long suffering and forbearance of others in love to keep the Unitie of the Spirit in the bond of Peace and whatsoever throughout the Scripture is commanded concerning love which is the great and new Commandment and particularly in the 1 Epistle of John it tendes all to oblige our conscience to this main duty of seeking the Unitie of the Spirit amongst Saints and of keeping it in the bond of Peace and if the Apostles words Phil. 2. 1 2. be laid to heart they will convince any man that hath any feeling of his duty in this matter If saith he there be any consolation in Christ if any comfort of Love if any fellowship of the Spirit if any bowels and mercies fulfill ye my joy that ye be like minded having the same love being of one accord of one mind c. intimating that without the care of this duty all the joy and happiness which Saints ought to further in one another is quite lost and utterly made void which in these our dayes we find experimentally to be too true by reason of our divisions and strivings for which the name of God is blasphemed amongst the adversaries and the Profession of the truth amongst our selves is dishonoured Now to remedy this great evil and to remove the scandals arising from thence for which a woe is denounced and in some measure executed against us the easie way which is suggested is to set a foot a Religious Correspondencie with Forrain Protestants to carry on a Gospel interest amongst Christians not by strength or might but in a Gospel way by a friendly Correspondencie and concurrence in Counsels to hold forth unanimously the matters of Faith and Doctrine wherein we all fully agree and do own the same saving truths and to set a foot the Practice of the same Rules of duties by walking therein to oppose ignorance and profanness to banish confusion and disorderliness in worship and be no more strangers to one anothers condition but to entertain a mutual Care for each others good and the progress of the Gospel in the world to which effect a setled correspondencie upon Religious grounds and Principles between us and our neighbour Protestants will be both an easie and in Gods way a powerfull means which Correspondencie may be thus contrived and brought about We forthwith intend a systeme or body of Divinity wherein all the English writings of Practical Divinity and Cases of Conscience shall be digested in English and Latine and we intend the intertainment of strangers in a Colledge here from whence our Learning may be carried forth in most Languages by such Students and all good works advanced by the same hands to which we already find great forwardness in this Nation not only to labour in the work but also to contribute in matter of charge And of this Work in instituting a Colledge propagandis bonis operibus we shall give Advertisment to our friends as occasion presents not doubting but since the Lord hath given us in England such a measure of light and Peace but there will appear a ready heart amongst our Nations for the rowling away the reproach upon us of having much of faith and little of Works and from this Colledge and Trustees about this Work we shall be ready to maintain such Correspondence with our Brethren beyond the Seas that they and we may have cause to rejoyce and our enemies to mourn and this charge of Correspondency fixed upon the Trustees for the Work above said The incouragement of this Correspondency intended riseth much from the unspeakable blessing hath accompanied the Letter and Epistle of the Saints witnesse those in the New Testament what Luther Calvin and others have done that way and what dayly success therein of Epistoling there are clouds of witnesses For the present we judge it meet that what any Forrain Divine hath now to Communicate might come either to the Vice-Chancelour of the University or the Ministers sitting at White-hall weekly for approbation of Ministers And these things we desire may be remembred at home and abroad in the prayers of Gods people that we may not make forfeiture of our mercies by our sloth and negligence and sit down by the starving sluggard with non putarem FINIS Errata IN the names subscribed to the Latin Letter read Hopsius item P. T. pastor Schresheimi item Belsteinensis Beilsteinensi In the subscription to the English Letter read Hopsius Schresheim Orzen IN the quotations of Scripture places pag. 1. read in Margin 1 Peter pag. 2. in Margin read John 13. ibid. Jam. 1. 22. pag. 4. lin 39. read 17. 3. pag. 17. lin 36. read Luke 24. 47. p. 21. l. 35. r. 1 Cor. 6. 20. p. 37. l. 11. r. Isai 59. p. 41. l. 37. r. Dan. 12. 7. In the words of the discourse pag. 3. lin 17. read manifest my self pag. 5. lin 35. read Precognitions pag. 6. lin 31. read main heads ibid. lin ult read those pag. 34. lin 21. read Disputations pag. 36. lin 26. read pertaining pag. 37. lin 15. read from my judgement pag. 42. lin 4 read to one end ibid. lin 15. read rectifie pag. 44. lin 35. read Panrani pag. 45. lin 8. read the forrain p. 46. l. 26. read upon residing
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