truly desirous to edifie the publique that ye would not suffer so precious a Talent to be hid and concealed any longer from the hands and eyes of Forreiners but that ye would according to the pious zeal and affection of fervent Charity which ye have toward your Brother-Churches and the bountifull care which ye have for the Glory of God in the propagation of the Gospel take some convenient course by which the Marrow of these Authors which in that kind are exstant amongst you and are of chief Note may be gathered out of all into one Volume either of Common places or of a body of Practicall Divinity which may be published and made use of by all in a tongue known and common to the learned We have heard that some few things have been translated into the low Dutch language which are of great use unto those Churches and their Schollars of Divinity Of late also there is a little Book of the Practise of Piety translated out of English into our Germane tongue which hath taken so much with many godly souls that we find thereby wrought in them a very great growth of that Religious disposition which doth consist in a pure and modest Profession of heavenly truth for which cause we do hope that if our wishes may obtain by your means the favour which is desired that some of your Men to whom God seemeth mercifully to have given in the midst of these troubles both quietnesse and means to conferre these and such like benefits unto his Church will easily be found who without difficulty will at your perswasion bestow their pains and their Talents to Collect to Translate to Digest and to publish the chief practical Writings and Meditations of your Authors Whence we are confident this will come to passe that the Kingdom of God will receive a notable inlargement if a compleat Body of such Doctrine out of your Writers were put forth wherein as well the young Schollars of Divinity for their Studies as many Pastors of the Churches for their Sermons might find matter far more usefull unto edification then that is which now adaies is met withall in Controversal Writings So that by this means the minds of many men may be drawn back from the endeavours of strife unto the affections of unfained Charity whence afterward this will follow that unto God in the first place Glory and thanksgiving will redound and then unto the Professors of the Gospel with the care of holinesse and piety peace and concord to the Churches publique Edification to the simple sort pious learning to the godly and afflicted sound spirituall comfort to the erring and such as go astray saving Conversion to such as are secure and carnall a lively wakening of their Conscience to the Hypocrites and stubborn sinners a clear discovery of their perversness and to all the Generations to come a greater light of truth will be advanced and lastly unto those that shall bestow their Talent towards this endeavour for the advancement of Gods Kingdom when he shall call us to an account of the Talent which we have received from him that glorious and blessed voyce shall then come from the Lord unto them Well done thou good and faithfull servant thou hast been faithfull in a few things I will make thee Ruler over many things enter into the joy of thy Lord which joy we wish from our heart together with all temporal happiness to all those to whom our request shall be made known and with whom it shall find acceptance Farewell in the Lord excellent Gentlemen whom with all respect we are bound to worship Given at Hanaw 24. Febr. Anno 1633. By John Daniel Wildius Minister of Gods Word and Inspector of the Churches of Hanaw Theodorus Leurelius Preacher of the Church of Hanaw Conradus Ammonius Preacher to the Court of the same place Paulus Tossanus Doctor in Divinity an Assessor of the Ecclesiastical Senate in the lower Electoral Palatinat Clemens Boesius Pastor of the French Church in New Hanaw Isaacus Boots Pastor of the Flanders Church which is gathered unto Christ in Hanaw Matthew Rowyer Pastor of the French Church at New Hanaw M. Philippus Pareus Son to David Rector and Professor of the famous Colledge of Hanaw At Herborne in March and elsewhere in April in the same year 1633. the same sute was renewed by these Petrus Streithagen Preacher to the Court of the most Illustrious King of Bohemia of blessed Memory John Moriaen formerly Preacher of Gods Word amongst those of Collen I did underwrite this at Francofurt 23 April Anno 1633. Philip Suabelius of Hoing in the County of Solms Preacher to his Native Church John Conradus Hopisius Minister of the Word of God in the County of Hanaw in Mercabel an exiled Palatin I Henry Mecrobottius for the present time Pastor of Schesheim Ladenburg in the Electoral Palatinat am willing to confirm also with my Subscription this most profitable intention and common wish of our Brethren of Germany John Irlin Doctor of Divinity Rector and Professor of the School of Herbon Pastor of the Church of the same place and Inspector of the neighbouring Churches of Nassaw Mr Casparus Stippius Arch-Deacon of the Church of Siegen who subscribed in his own name and in the name of the rest of his Brethren in the County of Siegen in Nassaw John Arcularius Pastor of the Church of Beilstein who subscribed in his own name and in the name of the rest of his Brethren in the Counties of Beilstein Ozen in Nassaw Thomas Dern Pastor of Altenkirch in the name of the Churches of the County of Sainen THis Letter doth sufficiently speak for it self and the persons who did offer it were in those parts none of the least considerable Protestants nor is their number small if you take notice of the Churches in whose name some have subscribed and although the time since it was offered may seem somewhat long yet because that which hitherto could be done to obtain their desire hath not been neglected though by several invincible impediments obstructed because the expectation of obtaining it is not vanished but at this time raised and because such a suit as this can never be out of date till it be fulfilled nay although the first Petitioners should all be dead it ought not the lesse conscienably to be regarded by those to whom it is made because it doth not at all concern any temporal or so much the particular convenience of those that make it as the spiritual edification and general benefit of all the Churches of God and of the ages to come in the Gospel I say because of all these considerations and more that might be added therefore I am willing to second their request as I am many waies bound to do and to that effect I shall first shew my sense of the Body of Divinity which I conceive will satisfie their demand and then the Reasons why it ought to be and manner how it may be made
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
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
brought into it which is not proper and useful to the attainment of the end so nothing should be left out which may be requisite and subservient thereunto We shall therefore look upon the end and use of the Work that we may find the parts thereof without defect and without superfluity The truth of Godliness which is the Object of Practical Divinitieâ— is the manifestation of the life of God The aime for which this Truth is to be attested unto the world and practised by such as know and believe it is that we may enjoy God by partaking of his life in the divine nature having escaped the corruption which is in the world through lust 2 Pet. 1. 4. This life of God in the divine nature is communicable unto us by none other means but by the knowledge of Christ and the truth which is in him Joh. 14. 6 7 8 9. and 7. 3. Eph 4. 18 19 20 21. Colos 3. 10. and 2 Pet. 1. 2 3. And that which Christ doth communicate unto us of this life is made perceptible unto us by two properties of Life wrought in us the one is the Light the other is the power of life By the light of life we are made wise unto salvation and by the power of life wee are enabled to worke out our salvation that is to do all our workes in God This then is the compleat end of practical Divinity to teach men the wisdome which is profitable unto the salvation of their souls and the direction of the whole conversation to Gods will that they may be enabled whatever they do to do all in God by walking in his light and what Doctrine soever doth not directly tend unto this end is no part of this Body and ought not to be mentioned in it but whatsoever doth thus tend thereunto ought not to be omitted To deliver then all and neither more nor lesse then all the Doctrines and truths which may directly be helpful to advance a man unto the attainement of this end I conceive that this body of Divinity should be made up of two Generall parts The first containing the positive and undeniable Truths The second the doubtful cases of Conscience concerning the practise of Godliness That part which is positive should contain concerning the life of Godlines three things First The Precognitions to prepare the mind to think of that life Secondly The Principles by which that life is begotten Thirdly The Parts or Acts wherein that life doth consist By the Precognitions I mean such truths as must be taken notice of and acknowledged or at least not contradicted and doubted of before the Doctrine of Godliness can be taught and without the acknowledgement of which no man can be rationally dealt withall or induced to intend to live unto God according to his revealed will By the Principles of the life of Godliness I mean the Fundamentall Doctrines of divine Truth which begetteth love unto God and thereby obligeth the conscience unto all dutifulnesse of obedience towards him By the Parts and acts wherein the life of Godlinesse doth consist I mean all things which either substantially or circumstantially belong thereunto to make it up as the state of the Perfect man in God By the Substantials of this life I mean two things First All truths which discover the inward frame and regeneration of the soul which liveth the life of God Secondly All truths which hold forth the outward frame the way of walking and the work of the Profession which is proper to that life and inseparable from the ends thereof By the Circumstantials of the life of Godlinesse I understand all the different outward states and particular callings of Professors wherein God doth set people in this life as of Husband and Wife Father and Child Master and Servant of Magistrate and Subject of Pastor and flock and such like To all which severall duties belong and thereunto several directions are accordingly to be given to shew how every one should walk in all truth with a good Conscience before God and Man In this discovery of truths we may find concerning the Tree of life as it were the foyl prepared before it be Planted in the Precognitions the Root which is to be Planted in the Principles the Stemme when it is grown up in the Substantials and the branches after the full growth in the Circumstantials of the way of Godlinesse so that in this Body of Divinity the man of God should be compleated and set forth First As it were in his Head and Intellectuals by the Recognitions and Principles Secondly In his heart and vital Motions by the Substantials And lastly In his Limbs and outward Members without which he is not a compleat man by the Circumstantials of his life and as none of these parts or of the things necessary to make up the same should be wanting in this Body so the matters belonging to each of these heads ought to be delivered fully yet not superfluously that is to say so as they should not only contain the Marrow but the flesh and full substance of all profitable truths yet without needlesse Repetitions large Amplifications Retorical Digressions and enlargements which to move mens affections rather then to convince their Conscience and inlighten their understandings are frequently used by writers of Practicall Matters And as these Generall parts of the whole Body ought thus to follow one another in respect of their naturall dependance upon each other so the matters subordinate unto every one of these ought to be set in a method which is positive and proper to their nature that there may be a coherence of all the parcels in the whole without any redundancy And although such a Body of truths fully and clearly delivered might suffice to Men that are free from all prejudice and of able parts to direct them in all Cases of Practise which may be incident to the Course of their life yet because the work is not to be compiled for them alone but for others also and because many doubts and scruples of Conscience are and will be raised partly by the weaknesse of some partly by the malice of others which every ordinary capacity is not and will not be able readily to resolve by it selfe although it be helped with the undoubted Principles with the standing Truths and with the rules of practise which such a compleat Bodie of Divinitie may containe therefore to supply this defect of knowledge which although but accidental yet is unavoidable an appendix or Supplement of special doubts and cases of conscience for I suppose the common doubts viz. such as are incident to meer natural men will be cleared by the Doctrine of the Body it self should be added unto the Body in a method relating the order of Matters delivered in each part where the ground of the decision of the doubtful case is to be found And if this be done I cannot see what could be desired or further wished for in
this kind only to make this Appendix of case-Divinity 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
VVHat the Duty of a Christian Subject is towards the Supream and Subordinate Magistrates 2. How they ought to be subject not only for wrath but for Conscience sake 3. Wherein a Christian ought not to be in subjection or a Servant unto men HItherto we have mentioned the Heads of Matters which relate unto the Circumstances of the Natural life now follow the Circumstances of the Spiritual Life of Professors THe Spiritual Life of Professors doth Relate to the Church either as it is made up of Members to make one Body or as in it are Offices and Officers with several Charges Concerning the Members of the Church we must know 1. VVHat Right and Relation a true Professor of Christianitie hath to any or all the Churches of Christ 2. What use he ought to make of that Right and Relation and how he should apply himself to some particular Congregation where his conveniency of Edification is greatest 3. How the Common Profession and the Duties of holy Communion with all the Members of Christ are to be maintained notwithstanding the application may be ordinarily made unto one particular Congregation 4. What the Care is which Members owe to one another in the Communion of Saints to build up each other in the Common Profession 5. What the peculiar Duty and Respect is which all Professors owe unto those that are the Leaders of others in the Profession for their works sake 6. How all Members and Professors ought to walk towards those that are without as to adorn the Doctrine of the Gospel in all things Concerning those that bear Office in the Church of God We must know 1. VVHat the Office of a Pastor is and how he ought to discharge it 2. What the Office of the Teacher is and how he ought to discharge it 3. How the Duties of the Pastor and Teacher are conjoynt and how distinct and separate 4. What the Office of a Ruling Elder is and how he ought to discharge it 5. What the Office of a Deacon is and how he ought to discharge it 6. What Correspondence and Communion these Officers ought to have one with another for the strengthening of each others hands in their Duties towards the Flock 7. What Correspondence and Communion the Officers of several Congregations ought to have one with another for the maintaining of the unity of the Spirit in the bond of peace amongst themselves to prevent or remedy Differences and for the propagating of the truth unto others that have not as yet received it Of all these states and Relations the Duties should be laid open as they are prescribed in the Word distinctly Then the state and Calling which hath a respect to all sorts of Societies joyntly as being the Seed-plot and Seminary of all Vertues to be exercised therein is the state of Schooles where ought to be delivered 1. What kinds of Schools ought to be constituted sutable to the Principles and Life of Christianity 2. To whom the Care of erecting and reforming of Schools doth belong and what necessity there is of this work 3. What the peculiar Duties are of School-Masters and Mistresses and of Schollars of both Sexes Hitherto I have reckoned up summarily the Heads of those Truths which will make a full Body of Practical Divinity if they be throughly handled and if the particulars which may be referred thereunto be fitly brought in As concerning the Supplement of Cases of Conscience I shall say nothing for the present hoping that if the Positive Truths be Compleatly handled and a General Rule shewed how to draw from the Tenor of the Covenant a resolution of Conscionable Difficulties there will be no great need of any large Treatise in this kind Yet I will not deny but that a full Body of Case-Divinity may be usefull if well ordered and published by it self but I would not have the Body of Positive Truths overburdened with Cases because our main Study ought to be about the knowledge of the Rules and our exercise about the application of the same to our wayes therefore we need not to propose a body of Difficulties to be resolved but our wisdome will be either to avoyd them so far as may be by a cleer direction preventing them or to overcome them when they cannot be avoyded by such a method as may be easie and followed by all that understand the Truth of Gods meaning and their own duty in the Covenant Thus I have adventured to cut out Work and offer Tasks to those that shall be willing to joyn in compleating this pious Undertaking not that I presume to precribe or limit any within these bounds or to follow this Method but that I would give occasion unto such General hints as these are For unto these three Heads of Principles Substantials and Circumstantials of Practice I suppose all the Collections which may be made out of our Authors may be referred and if this Effect can be obtained in any competent measure I shall have what I intended by these Proposals Hitherto I have spoken of the Body of Practical Divinity which I conceive will answer the request of Forrain Protestant Divines made unto us Now I shall come to the Reasons why it ought to be compiled and imparted unto them Of the Second What the Reasons and Motives are which should induce us to make up this Body of Divinity and Communicate it to Forraine Protestant Churches IF to advance this Gospel-work there were nothing else to move us but the excellency of the thing it self and the Call which we have thereunto by forraine Churches with those Arguments which in their Letter they have alleadged Truely these inducements alone might abundantly suffice and ought to engage us most effectually thereunto for if we have any true zeal to the glory of God by the Propagation of the Gospel if there is any sincere inclination to entertain the Communion of the Spirit by the Communication of spiritual Gifts and Graces and if there is any fervency of love toward the Brother hood or affections of serviceableness towards the fellow-members of Jesus Christ all others reasons besides those which they offer unto us will be found superfluous and of little use to perswade because the heart that is rightly set in heavenly places and raised unto the true Objects which unite the same with God is not acted by earthly Motives although it may reflect sometimes not unprofitably upon matters of particular concernment But we find too often and that to our great grief when we have to deal even with men that are accounted emninent in the Profession of Religion and that are of good abilities to judge of all things else that yet those Reasons which in their own nature are best most spiritual and most universal are not towards them most effectual to perswade but the motives which are more particular more outward and of lesser worth doth rather work and take more powerfully with them Whether this doth fall out either because good Men do
not 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
ensue our performance of their request which are all the effects of the truth which is in the Gospel as by it self it is usefull unto all sorts of persons young and old Teachers and those that are taught Godly and ungodly Peaceable and contentious True Professors and those that erre from the Truth whether by Hypocrisie or Security or Obstinacy and in a word to all men aswell of this age as of that which shall arise hereafter all the advantages of Instruction Direction correction comfort Reproof and conviction tending to set forward peace and joy through Righteousness and Holiness in the souls of men or whatsoever blessing else any shall stand in need of in their several conditions all this I say we are Debtors to procure unto them by the means which are put in our hands to that effect for at this time both God and Men do call upon us to make this use of our Peculiar Talent of the word of life in holding it forth unto them If therefore we should hide our Talent and put this candle which the Lord hath lighted among us to give light unto all that are in the house under a bushel that is if we condescend not to this their desire we shall wrong all the Churches we shall rob these in particular that sue for it of what is their due and as much as in us lieth we shall make the word of Truth ineffectual and shew our selves adversaries to his vertue and the manifestation thereof which how the Lord will in the End take at our hands I shall not need to mention But I shall heartily rather pray that in love to himself and to his Truth our spirits may be stirred up to behave our selves in the opportunity of doing this service as shall be most answerable unto our own happiness and the glory and the kingdom of Christ whereunto we are called These are the considerations which from the nature of the Duty it self should induce us to the performance thereof which our Brethren in their Letter having onely touched and pointed at I have thought good a little further thus to enlarge that whatever shall be undertaken in this kind may proceed from the right Principle and frame of heart which will make the work acceptable unto God and profitable unto those that go about it For if the work be not intended upon these grounds and upon these alone directly and principally without worldly considerations and humane Respects as leading Motives it will find but small success and little conduct from the Spirit of grace to give it a furtherance because no enterprise can have more strength then its chief Aim and Object can give it And although some other Arguments of this nature and to the same effect might be alledged or the same might be further insisted upon perhaps not unprofitably yet because these Motives are the chief to which all others may be referred and so evident that they cannot as I conceive be denyed and of such efficacy if laid to heart that where they take not none other in this kind are like to perswade therefore I shall not insist any further upon them but come to the second sort of Perswasions which in order unto these foregoing may perhaps adde something to our zeal and resolution as it proceedeth from a mixt affection which even good men are inclinable sometime to entertain rather as they are men then as they are the Children of the most High depending immediately upon his Will If we look then in the second place upon our selves as we are amongst the Professors of the Gospel engaged not only to maintain the credit of the Profession but to advance the Reformation of the Churches both at home and abroad and to concurre with Forrain Protestants to assist the Common Cause of Religion against the Enemies thereof we shall find nothing more sutable to the credit of our Profession or more advantagious to our own and others reformation or more effectual in our concurrence to assist Forrainers in the Common Cause then the Compleating of this Body of Practical Divinity will be The Credit of our Profession doth include a twofold Notion the one doth look at the Profession in it self the other at us as Professors in both these there is some matter of Credit to be upheld as to men In reference to the Profession we are bound in conscience seeing we believe it to be the saving Truth of God to make it Creditable and Honourable before all men approving it unto the conscience to be such as we believe it to be And in reference to our-selves the good opinion others have of our sincerity zeal and ability in the way of the Profession doth oblige us in honesty to endeavour to the utmost to answer their expectation and maintain the Honour of our good name in relation to our Religion In these respects I say the compleating of this Practical Body of Divinity will be of special use as well for the honour of the Profession as for our credit in upholding it For whereas nothing doth so much either scandalize the weak or stagger the ignorant at the profession of the Protestant Religion or give advantage on the one hand unto the Papists to seduce silly souls to a superstitious worship as this reproach That we are all broken to pieces among our-selves and divided in our sense about Religion having no certainty in any thing on the other hand unto the self-conceited Libertines to entice high minded Zelots to the pride of singular Saintship as this other Reproach That we rest in practice of formes and being destitute of the power of Godliness have nothing that is spiritual in our Profession Whereas I say both these Adversaries labour different ways and upon colourable pretences taken from particular misdemeanors wrongfully applyed unto the whole substance of Religion to discredit and blemish the profession of the truth which we Ministers are chiefly bound to uphold there can be no course either more answerable to the nature of our Calling or so proper to stop the mouths of these Adversaries or so fit to settle the wavering thoughts of unstable souls or more effectual to vindicate the credit of the Profession from the aspersions of division of uncertainty of formality and of the want of spiritual power then to make up this Practical Body of Divinity For it being composed of those many Positive doctrines which are undeniably evident in the Scriptures which being understood will be cleer to the conscience by their own light which will manifest all the true grounds of spiritual knowledge not fantastically but with real demonstrations and which unanimously all Protestants will fully acknowledge to be the substance of their Profession and Religion I say those Doctrines being gathered into a full body will stand as an uncontroulable witness for the credit of the Truth against all these injurious reproaches Nor can it be imagined that in the great multitude and variety of particular Opinions in the
manifold disputes and inconsiderate heats of men about matters extra-fundamental and in the different practises of things which are but circumstantial a way of Peace and Unity should either be found for our selves or shewed unto others by any other means then by a demonstration of our agreement in all truths and duties which are necessary for Salvation in respect of God and profitable for edification in respect of one another And this is that which our Brethren in the Latter part of their letter hint at when they tell us that such a body of Divinity will not onely be serviceable for Schollars but even for Teachers to furnish them with more usefull matter in their Sermons then now they are able to find in the books of controversie whereunto almost all their Learning is reduced representing unto us the evil which befalleth most of their Churches viz. that they are overwhelmed with matters of Controversie that their controversal writings are void of Piety full of bitterness and no ways tending to edification And that their young Schollers of Divinity being trained up to this way of contentious Learning for want of better Teaching prove in the course of their Ministry very often void of all Charitableness and strangers to peaceable Affections Which evils by our Pious assistance and endeavours they hope may be remedied if we would gather out of our Authors who handle matters of Divinity in a Practical way as they relate to conscience a full and sound body of saving and savory truths which may be put into their hands to waken them unto Righteousness For they conceive not amiss that by Gods blessing such an Instrument of knowledge and way of Teaching which it will produce may not onely season their spirits with meek and humble thoughts concerning themselves and with loving kind and merciful affections towards their Neighbours which will make them peaceable but may work upon them the power of Godliness when they shall perceive how the Theoretical and necessary Truths of Faith which they make now matters of strife and have disregarded as to their true usefulness ought to be applied unto their own and other mens consciences to teach them to walk with God in all their wayes And indeed this is a sad matter which not onely those Churches groan under but all the rest more or lesse have cause to bemoan That because many in the Ministry do spend their strength and wit upon needlesse and curious dispensations about matters of private opinion rather then upon the application of known and necessary Doctrines unto conscience because these disputations are agitated with more provocation to heat and animosity then to regular and modest searches after the way to resolve doubts impartially and because the smallest differences of opinions beget ordinarily the extreamest differences of affections when men study no Rules of moderation in respect of Passions or of being wise to Sobriety in respect of contemplations or of mutual forbearance in respect of actions all which are things if not hated yet suspected slighted and neglected almost every where in this age I say because these disorders which like weeds in a Garden not weeded overgrow the Church have taken place almost every where it is very doleful to see that the main and great truths of the Profession are extreamly neglected and not at all Cultivated and that by this means the adversaries who lie in wait to deceive the simple and watch to discredit our Religion do get all the advantages which almost they can desire to bring their ends to passe upon us and disrespect upon our Profession for when the frames of matters are discomposed as now they are in all the Churches by reason of the alterations which are brought upon the States of the world it is no great difficulty for cunning men to work Sinister impressions and thoughts of contempt against our Profession upon weak Spirits who know not the substance and true grounds of our Religion but look onely as most men do superficially upon the outward appearance and the worst side of other mens behaviours and failings For these causes if we have any sense of Honour for the Truth and if we have any desire as in conscience we are bound to have to maintain the Credit of our Religion and to free it from the occasions of all these prejudices we should set our selves earnestly to hold forth upon the Common and undenyable grounds of Truth the substantial Excellency of the Doctrine of Piety which by the making up of this Practical Body of Divinity may be done and by none other way so effectually As for our own credit amongst our brethren in reference to the Profession if we study not to maintain it in Gods way by the Propagation of the Truth wherewith we are intrusted certainly God will blast it more then ever it hath been raised Nor can we expect that any thing will uphold our Reputation in Gods way amongst our Brethren so much as the satisfaction which they expect and we ought to give unto them in this their desire for herein they put us unto the real proof of our sincerity whether or no we are willing to do any thing for the Faith and for them and if in this we fail them we shall deserve to lose our Credit with them and that most justly The Ministers of the Churches of Great Brittane have always been esteemed by the rest of the reformed Protestants to be sound in judgement learned in the way of Piety and zealous in the practice thereof moderate in their affections and discreet in their writings against Dissentors Therefore in the work of reconciliation between the Lutherans the Reformed Churches they were never excepted against by either side but rather accepted as Mediators of the difference by both sides but chiefly by the side which is best reformed whose confidence towards us and esteem of us is clearly manifested by the tenor of this letter which hath been written to us about the body of Practical Divinity for therein with a great deal of modesty and humility they not only defer a great deal of respect unto the worth that God hath put upon us but they invite us to receive the Honour of being their leaders to Godliness and their Teachers unto after ages and although we may not without presumption think the better of our selves because others prefer us in Honour to themselves or have any high thoughts of our own sufficiency for who is sufficient for such things and Christ we know is the only leader and teacher because our Brethren esteem highly of us by submission unto the Grace of God in us yet if there be any truth of generosity in our Spirits or any resentment of duty towards such as love us in the Lord we cannot be insensible of so mighty a provocation as this unto love and good works but with all zeal in true Humility giving glory unto God we are bound to the utmost of our abilities to impart
avoiding all the proposterious wayes of School and Philosophical Disputations which for the most part proceeding from the pride and affectation of wit and learning be get vain janglings and humane passions multiply mistakes and propagate impicty in the minds of those that are mainly taken therewith and addicted therunto Thirdly This whole Body of Divinity being made up as it ought to be and for the end for which it is desired will not only be a witnesse of the union of the Spirits of all Protestant Ministers in the same saving Truth against the reproach of a Fundamental Division which is said to be amongst them but it will be a Center of Concurrence a subject of brotherly Correspondency and a means of mutual Communion in the work of the Gospel by which all hands will be strengthened and the hearts of those that faint now by reason of their solitary walking will be encouraged them to proceed with cheerfulnesse by reason of the conjunction of so great a help from all their brethren And truly besides the assistance and support which the truth it self will receive from this Work by being published and held forth in that wherein all the witnesses thereof do agree which is one of the greatest helps that can be given to it in these times of disagreement and therefore should most effectually oblige our consciences to intend it the design of endeavouring a concurrence by this means with our Brethren to give them encouragement to stand last in the defence of the Cause is extreamly necessary and therefore also to our consciences every way binding and obligatory so far as we desire them prosperity in the Cause And here I mean not our brethren only that are abroad but even those that are at home also whose caâ—â— is not yet setâ—â—â—â— and who knowes how full of Distraction and Desolation it may be hereafter 〈◊〉 God in mercy prevent it not For if any will observe into how many pieces we are fallen what the changes breaches and Dissolutions are which are fallen and may fall upon us what the effects are which this hath brought forth amongst us and how a liberty to all to do without controle whatsoever every one pleaseth though never so offensive is sprung up and what the way of force if there be a necessity still to stand under it may further bring to passe If I say we will observe this which is apparent to all we may easily gather that nothing will be more useful and serviceable to give a testimony of the truth unto the World and to strengthen each others hearts and hands by the unity of the Spirit in that testimony then this Work will be For in the time of our Dissipation this may hopefully become a pillar to uphold the Truth and therein a monument of our conjunction an instrument of our concurrence in the Gospel and by Gods blessing in the End a means to revive and restore the witnesses to their heavenly splendor and authority And if there were nothing else but this which is clearly our own special Interest yet this alone should waken up to a full Resolution to undertake this business with all speed and diligence chiefly because the adversaries make no delay to accomplish their Designes against the wayes of Righteousness which we are bound withall our might to maintain But besides this necessity of joyning our spirits to a corresponding in the Truth amongst our selves against common adversaries and the unlikelihood to be able to do it any other way or any way so effectually and so easily as by this means there is another strong Obligation lying upon us in respect of Forrain Protestants tâ—â—â—â—cur with them in the same Cause I said in the beginning of the last parcâ—â— this Discourse that our engagement to a concurrence with Forrain Protestants in the common Cause of Religion doth lie closer upon us then I finde it apprehended by many I shall now endeavour to make this apparent by representing two things which ought sadly to be laid to heart and are undenyably manifest in the eyes of all the world The one is concerning Gods judgements against those that have neglected the common Cause of Protestants The other is concerning our own Declarations and Oathes strictly obliging us to minde the same For look we upon the heavy hand of God how it hath overtaken those that have neglected the state of Forrain Churches we shall see that because the late King and his persecuting Prelates did not mind the true interest of the Protestant Cause which is the Gospel because they did not endeavour to help the Lord against the mighty that is to protect the Churches abroad by those means which they had in their hands and were answerable to the light of the truth whereof they made profession and because the way of their Policy did lead them rather to fide with the common adversaries for Self ends to betray the Cause rather then to uphold it therefore these publick Calamities have justly overtaken them and executed the vengeance of God upon them that they who sought themselves only without respect unto God and their brethren should utterly lose themselves without recovery whiles God did find out a way to rescue his Churches which they deserted from the destruction which the Enemies designed against them I alledge this concerning the late King and his violent Prelates as to me one of the main visible causes of the Judgements of God upon them for which I conceive they have been principally cast off namely because their betraying of the truth of the Protestant Cause was the great sin for which Christ had a quarrel with them both as Hypocrites who pretending to stand for the Protestant Cause did undermine it and despised the low condition of the Churches abroad and as Enemies to the Gospel who to suppress the light thereof then breaking forth did persecute those most who did most sincerely profess and practise Godliness at home These sins have cause Christ to fall with his iron Rod upon them to dash them to pieces as we have seen before our eyes because herein their way was Diametrically opposite unto his kingdom and therefore their sin immediatly committed against himself whereas their others sins and designes might have a more direct Relation unto the state of the Nation for which also the power of the Nation hath been justly made use of to overthrow them For seeing in the great battel which now is a fighting between Christ and his Saints on the one side and the Beast and the Kings of the Earth on the other side the powers both of Heaven and Earth that is both of the spirits of men and of the frames of States must be set a work to oppose each other respectively in their contradictory Properties it is not possible that any visible power amongst men can remain unshaken And whatever is not subordinate unto the power which is given unto Christ both in Heaven and Earth must be so shaken as