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 exist [...]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, [Page 2] 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 [...]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 [Page 3] 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 S^t 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. [Page 4] 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 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 Divinitie [...]; 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.

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; [Page 29] 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 [...] [...]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 [...]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 [...]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 [...]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, [...]ptible and sensible of their own and each others happiness, and without which there w [...] b [...] little difference between the State of Christ, Kingdom and the Kingdom of the World. [...] concerning our thankfulness towards God for the honour done to us by him, seeing our goodness cannot be extended unto him. Psa. 16. [Page 30] 2. (for no man can be profitable unto God, as he that is wise may be profitable unto himself, Job. 22. 2.) but onely unto the Saints that are in the Earth, and to the ex­cellent ones in whom is all our delight: What other or lesse acknowledgement can we render unto him, then affectionately to endeavour, that the fruits of his kindness towards us may have some reflexion back again towards him, by redounding to the comfort of his own dearest Children.

And concerning the onely way by which we are enabled to glorifie God on Earth, our Saviour tels us that herein his Father is glorified, that we bear much fruit and so become his Disciples; No man can shew forth the Fathers Joh. 15. 8. Glory otherwise, then as it and he is in the Son, nor can any man be in the Son, other­wise then by becoming his Disciple; nor can any man become his Disciple otherwise but by following him in the way wherein he did glorifie his Father: Whence it is that the Apostle teaching us to glorifie God with one mind and mouth, Rom. 15. 6, 7. doth set Christs example before us as the onely rule, bidding us receive one another as Christ also received us to the glory of God: Now the way by which Christ received us to the glory of his Father, was no other but by the imparting of his Fathers Graces, and the free propagation of his goodness unto Man-kinde; by this means he hath (as the true Vine) born much fruit, & by this means we also shall bear much fruit, if here­in we become his Disciples; nor is there any other way on Earth opened but this to glorifie God amongst men; for all good works, without which no Glory can be given unto God, of what kind soever, glorifie him only in this, that they shew forth his ver­tues, and cause men to take notice of the excellency of his Nature, that they may have cause to admire and love, and praise him in the same; and if we do nor set our hearts entirely to work all our works in God, that he may thus be glorified thereby we have renounced in our heart the great end of our Creation, which is nothing else but his glory; and the only means by which that end is attainable, are good works shewed forth unto men, Mat. 5. 16. for we are Gods workmanship created in Jesus Christ unto Good Works, which God hath before ordained that we should walk in them, that in the ages to come he might shew the exceeding Riches of his grace in his kindness to­wards us through Christ Jesus, Ephes. 2. 7, 10. Thus then the only way to glorifie God the Author of this Talent is to improve it, by imparting unto others freely that which Christ hath freely given unto us.

Nor is there a readier way by which we are made capable of being glorified with God hereafter, then thus to glorifie him on Earth; we see the slothful servant was deprived of glory, because he was slothful; and others were made partakers thereof, because they were diligent and faithful in using their Talents; and the promise is that such as are wise shall shine as the brightnes of the Firmament; and they that turn many unto Righteousness, as the Stars for ever and ever. This then is our wisdome to win souls unto God, and turn many unto Righteousness, and this will prove the greatest folly, and the greatest unthankfulness that we can be guilty of, that having so great a Talent in our hand, and so fit for such a service, we should not thereby Honour God by making it useful to the enlargement of his Kingdom.

But above all this, there is a Law of Justice which doth require this duty of us as a debt to be paid unto all that are susceptible of the benefit thereof; but chiefly unto those that challenge is as having a right thereunto; all that belong to the houshold of Faith, have a right to all the priviledges of the house, and all the gifts and trea­sures pertaining to it are theirs; all things are yours saith the Apostle. 1 Cor. 3. 21. 22. because every member of the Body hath an interest in all the graces which flow from the head as conferred upon the Body, nor doth any member possesse any thing for it [Page 31] self, but for the whole; nor is any thing in it self, but as it standeth in its place to serve the whole, and as it belongeth unto other members; for we are said to be members one of another. So that we have a right to challenge for our use, as our own, all the graces which another hath, if we stand in need thereof, nor is it lawful for any to refuse the Communication of any spiritual gift wherewith he is possessed, to any that craveth it of him in the name of Christ, except he will make himself guilty of the breach of the great and Fundamental law of the Kingdom of Heaven, upon which the happiness of that whole State is settled; for the happiness of the State of Christianity above all the States of the world is this, that al the Subjects thereof are but one new Creature and Spiritual man in Christ, that they are made and cal­led to serve one another in Love, as he served us, and to enjoy him in each other, as he is the same light of Truth, and light of God in all; for the enjoyments and possessions of all other men in all other States and Kingdoms of this World are di­stinct and peculiar to every one, because some things are incommunicably proper to some more then to others, as their lot is fallen amongst men (and except this Law in natural things were observed, there would be nothing but endless and in­extricable confusion and strife, yea much more then now is amongst the Sons of men) But it is not so in Spiritual things; the Spiritual man his joy is this, that others partake of all his blessings, that others have a right in him and interest, and he in them for all their Grace, and that he is a debtor of all that he hath unto every one, and every one are debtors of all that they have unto him; So that none can count himself happy or compleate in any thing, or ought to rest contented within himself, without the Happiness, Perfection and contentedness of others: Thus none can want what another hath; and what God hath given unto any, it is to be offered unto all; and he that doth not live by this Rule in the Church of God, doth exclude his own soul from the Communion of Saints, and maketh him­self incapable of all the Felicities of Christs Kingdom. We see then how many and how strong the obligations are, which bind us unto this duty of Spiritual Communi­cation of the graces which we have received to profit withall; for if we should not intend this, we shall discover our selves to be of all men the most ingrateful towards God, and most unworthy of all the Honours which he hath cast upon us; We shall shew our selves destitute of all love, both to God and man, and of all faithfulness in the trust committed unto us, of all sincerity in our Profession, and of all care either to advance Gods glory as becometh the Disciples of Christ, or to be advanced unto glory by him, or to maintain the happiness of our own Estate by fellowship with his members, or finally to discharge the debt of Righteousness which we owe unto others on Gods behalf; for God hath assigned the payment of all the debts which we owe unto him, which are the fruits of his Graces towards us, to be laid out upon the members of Jesus Christ, that much joy and many thanks­givings from many hearts and mouths, may redound to the glory of the Father through him. If then we should hold this truth of God in unrighteousness, we should not onely be found enemies to God and our selves, so far as in us lyeth to frustrate him of his intent, and our selves of all the honour whereunto he doth design us, but opposite unto all goodness, to suppresse the brightness of his glory, to darken the comforts of his Children, to defraud our Brethren of their just claim and expectation, and to deprive all sorts of men of that wherein we are indebted unto them; for it is not onely our Brethren (that challenge that which is their right, of us, on Gods behalf) to whom we owe this duty as a debt, but we owe it unto all men; that either now, or in after ages may profit thereby, towards the advancement of Christs King­dom; [Page 32] and that is the thing which our Brethren in the conclusion of their Letter, presse (though briefly yet throughly) upon us: for having proposed Gods intention in giving his Gifts, our duty answerable thereunto, and their demand grounded upon both they present unto us the benefits which 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 [Page 33] 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 [Page 34] 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 [Page 35] 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 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 [Page 36] 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 [Page 37] 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 [Page 39] 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 to advance any one of these without a reference to all the rest, they are to be judged false, deceitful and destructive to the cause and truth of Christianity.

Therefore we ought to acknowledge none to be a servant to the Cause of Christ (that is a true Protestant) but he who walketh by this Rule of the new creature; and upon such be peace and upon the Israel of God.

As for me; I shall by Gods grace never entertain any designes and practices, or favour any motions and pretences which are undertaken and prosecuted with subtilty or with a strong hand against the persons of a party disagreeing from judgement, up­on this ground because they favour not my way; but I shall make the prosecution of their forenamed interests, as by spiritual means and wayes they are approveable to the conscience of every rational man, the open and onely rule of my walking in this Cause. And if any man shall find me straying from this path, and shew me that I am not in it, he will oblige me to thank him for converting a Sinner from the error of his Way.

Hitherto I have given you my sense of the Common Cause of Protestants; Now I shall adde a word or two concerning that which I suppose doth weaken our hands in prosecuting of it: And that is partly an ordinary mistake; partly an universal neglect of Duty in the Actors for it.

The mistake is in two things.

First, That most meaning well to the Protestant Cause, as they do understand it, act all rather against the adversaries thereof then for the Cause it self.

Secondly, That when they act so, they take up no rule of Reason and Modera­tion in dealing with adversaries for their good, or upon grounds of Justice, but give way to Passion and Hatred; and all that is imagined to be hurtful to them, is sup­posed to be advantagious to themselves: both which are courses altogether prepo­sterous unto Christianity. For the true way of advancing Christianity is not de­structive but edificative: that is, doth not intend to overthrow and build at leisure afterward, as the Method of some is: but it doth intend to build first Christs kingdom, that thereby it may overthrow the frame of Satans Policy: for it holdeth forth the word of life and truth, that by the manifestation of light it may dispell error and darkness; And when this is done, then it proceeds to the condemnation of the wayes of unrighteousness: first it bringeth our thoughts unto the obedience of Christ, that then every strong Hold of Satan, and every imagination and high thing which ex­alteth it self against the knowledge of God may be cast down: for except we bring Christ with us, and set him a working upon the Spirits of men that are in the snares of Satan, and led captive at his pleasure, we shall never be able to bind the strong man that hath possession of their souls: and far less shall we be able to spoil him of his goods, which are the lusts and the inclinations of the flesh, whereby he doth act self will in them, that they may not be subject to the will of God.

The way then of Christianity is more directly Positive then Negative; and there­fore it is a mistake to think that the refuting and opposing of adversaries is the main business which ought to be prosecuted in these times: but a far greater mistake it is, to [Page 40] think that by making the wayes of our adversaries odious, or by vexing their per­sons, and prejudging them any way, (by hook or crook as we use to say) in the free­dom and conveniencies of professing their Tenets, we shall profit our Cause, or gain much upon or against them. No surely: for this is a far greater Mistake then the other; and yet this is the ordinary practice which is most commonly followed by those who are zealous for the Cause. But this way cannot porsibly prove successefull, because it doth quite mistake the interest of Christianity, which is nothing else but by the knowledge of the Scriptures and the life of the Spirit to bring men to walk orderly before God and men, and live in the Communion which the Members of Christ owe to each other. And if we aim not at this even towards our Adversaries to bring them hereunto, we deal not with them as Christians ought to do, but for­sake our profession. Now it is neither the convincing them of their particular Errors without further instruction, nor the laying open of their shame, nor the vex­ing of their Spirits by troubling their persons, or stoping their professions that will bring them to any of these holy duties which uphold the truth of Christianity, but this way of dealing will rather set them further off in their Affections, both from the love of the truth and from us: so that when we shall offer them means tending directly to that which is truely their way to life, they will reject the same, only because they come from that hand which hath made it self utterly hateful unto them.

These mistakes weaken the Cause greatly; but the universal neglect which is in Two main things, doth it far more.

The First is, The neglect of duty in using spiritual means, and in a spiritual way to­wards Dissenters.

The Second is, The neglect of brotherly Communion in spiritual things, which is the last point of the main interest of the Cause.

The first neglect which is of the means sutable to the prosecution of the Cause doth proceed from the forenamed mistakes, which indeed make some Professors man­age Protestancy as a State Religion, rather then a true profession of Christianity: and so they take their strength (chiefly against Dissenters) from State-Authority and practices subordinate thereunto in a worldly way of Policy rather then from the work of God and the work of the Spirit. And because many of the active men who have parts, and so love to appear in the Front and to take matters upon them, have been byassed this way, some for one, some for another interest of State, making themselves and all matters of Religion subservient thereunto: therefore it hath pleased God to befool them in their Counsels, and to suffer Statan to set Instruments awork who have out acted them in all these wayes: but if they had walked by Faith in simplicity and godly sincerity, according to the Rules of the Gospel within their own Sphere, & not according to worldly wisdom; if they had in a cause of Christianity made use of none other means but of those which Christ hath used and sanctified unto them, and in that way by which he and his Apostles have shewed us they should be used, they should not have miscarried as they have done, by trusting to the arm of flesh, nor could Satan either have over-reached them in their Counsels, or stopped them in their proceedings which now he hath been able to do, because he is of old Master of the Trade of policy and power, which they of late as young Prentices were beginning to take up; and this is so undeniably evident to any that will trace Publick proceedings in some actors, and compare them with the Rules of Christianity, that I am (for my Brethrens sake) ashamed to speak of it any more: and shall therefore turn my back upon particulars to cover them with silence as my fathers nakedness, nor shall I mention any more of this neglect in the general, lest I should seem either [Page 41] to reproach those with their failings, who by admonition may be reclaimed from the error of their way, or to furnish the adversaries with matter of contempt against the Cause, by reason of our frailties who mannage the same.

The other neglect which is of Brotherly Communion in Spiritual matters, both amongst our selves at home and toward the Churches abroad, is of all others the greatest hinderance to the Cause, and obstruction to the wayes of Gospel-edification. For if brotherly Communion were not neglected, all the former mistakes and neglects might be remedied by common advice: but because it is not at all laid to heart, no remedy can either be applyed, or being offered become effectual. For now although some can discern the causes of our miseries, and know where the Remedy thereof is to be found, and how to be made use of; yet because our spiritual gifts are like dead mens bones scattered at the graves mouth, dis-joynted, withered, buried within every mans particular brest, without life and without coherence for the actions of life: therefore we are unserviceable one to another, nor can there be any common Cure applyed to common Diseases. For as the body of the Church cannot otherwise be edi­sied then by it self through love, when every joynt supplyeth according to the effectual working in the measure of every part, that which maketh the increase of the body: so the evils and distempers of the parts, which are destructive to the whole, cannot otherwise be taken away, but by the spiritual communion of gifts, and the sup­ply of Graces from one member to another. For which cause I have made it my work for these many years to solicite the performance of this duty, and continue still in so doing where ever I can get any opportunity to represent the necessity thereof. And although my earnest and constant Solicitations have not been so effectual as I could wish, yet I must blesse God that they have not been altogether without effect; for although there is not much appearing outwardly, yet some grounds are laid which I am confident the gates of hell will never be able to shake.

It cannot be denyed but that most men are yet full of their own counsels, and therefore consider not what is suggested or may be suggested by others; most men are full of their own strength; and many of those that preach self-denyal unto others, practice in spiritual matters least of it themselves, and therefore they look not out for mutual supply of strength from the brotherly communion of Graces; but all men al­most do please themselves in their own way, so that they regard no man furtherthen he doth come up and follow the way of their particular choosing, because the Apostolical Rule and practice that being free from all, we should become servants unto all, 1 Cor. 9. 19. is for the most part not at all regarded. I say it cannot be denyed, but that for the most part as yet things are so; But when he who is now in action, shall have accom­plished to scatter the Holy People, Dan. 12. 17. so that none of that strength which Worldly-wise men have hitherto put their confidence in, shall be either shut up or left any more with them; Deut. 32. 36. then their care will be opened to believe these Suggestions, and acknowledge this to be a truth, that Christ is their Rock so far as they depend upon him, and act joyntly in his way, and no further. And if once this principle be entertained and made a Maxime to walk by in every thing, they will finde that the Lord will suddenly appear as Judge for his People, and speedily repent him for his Servants. But till we leave all the confidences which by our own devices we have chosen to our selves, and till we have freed our spirits from the delusions and the jealousies which we have framed unto our selves, to sanctifie the Lord alone in our hearts, and to make him our confidence and our fear by walking in his way, we cannot look for any prosperity, or expect that he should appear amongst us.

Now his way is the way of brotherly and holy Communion, to maintain the know­ledge of his truth in the Scriptures, the life of his Spirit in the Covenant, and the ob­servation of his Ordinances in the Church; And whatsoever Counsel we follow, or course we take which doth not lead us to the one End in this way, will never bring any comfort with it; And I may freely say, Because this Counsel and course hath not only been neglected by all, but flighted and despised by some, therefore the Lord hath not as yet appeared amongst us.

Thus we have seen what properly the Pro [...]stant Cause is, and what it is that weakens our hands in prosecuting the same. Now if we look back upon the Body of Practical Divinity which hath been delineated, to consider what assistance and help we may give thereby unto the Protestant Cause, in case we shall desire to concur with the forrain Churches of Christ therein, we shall find that it shall prove one of the most profitable instruments that can be made use of, to maintain all the parts and interests of the Cause, and that hardly any thing can be set on foot, that will be more service­able both to certifie the mistakes which make us miscarry in our undertakings for Christianity, and to set us upon the duties, without which the way of our Profession cannot successfully be prosecuted.

For if you reflect upon the interests of the Cause, and take notice what fitness this Engine will have to maintain the same; you shall perceive, that both by the proper­ties of the matter and form thereof, and by the application of the whole to the use of holy Communion, it will be most advantagious to uphold the Profession of our Re­ligion:

For first, The matter thereof will be nothing else but the compleat and full sub­stance of all those Doctrines which are substantial unto Christianity, as being neces­sary and useful to advance Scripture knowledge, to hold forth the life of the Spirit, and to direct all men in the observation of divine Ordinances, and in the wayes of their several Vocations to walk worthy of God, which are the only things to be in­tended in our Profession, if we do mind Christanity for it self.

Secondly, The form of this Engin [...] [...]y be made such a disposition of those Do­ctrines, as will shew forth the true [...] of handling Scriptural Truths Positively, which is to infer from known and undoubted Principles, by the Evidence and De­monstration of the Spirit in matters known to the conscience, clear and undeniably conclusions, 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, [Page 43] 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 ca [...] is not yet set [...]; 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 t [...] [...]cur with them in the same Cause.

I said in the beginning of the last parc [...] 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 [Page 44] 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 to be removed and abolished for ever both out of Heaven and earth; hence it is that their power which they imployed not for Christ, but against him, is justly brought to nought, and brought to nought before all others; because it did strike more at the root of the Churches standing, and did more deceitfully oppose the breaking forth of the Light of the Truth then any other Enemies whatsoever.

Now they did strike at the root and did more deceitfully oppose then others, because they were entrusted with more Fundamental truth and more light then others were, and had more abilities every way to uphold the Cause better then others had, and be­cause the Churches did rely more confidently upon them and their assistance then up­on others: but the truth and the light wherewith they were entrusted, they held in un­righteousness: and the confidence which was cast upon them, and which they were willing to seem to answer, they betrayed utterly into the Enemies hands: chiefly then when Signor Con & Banzani negotiated the Papal designs with them amongst us.

This I observe with grief for the guilt which they brought upon them­selves, and not out of any personal hatred against the men: for none of them ever disobliged me otherwise then in opposing the Protestant Cause, and by neglecting the Opportunities which I was instrumental to offer unto some of them, whereby the Gospel might have been advanced, if they had been so happy as to have made use thereof. But they regarded not the affliction of Joseph, and therefore now they are gone captive with the first that are gone into captivity, Amos 6. 7. And the Justice of God upon them ought to be observed to his Glory, that others may fear, and that we our selves may be ware of falling under the same condemnation: for now the same duty is required of us which then was incumbent upon them, and that as solemnly if not more strictly then ever, they were obliged them unto: for we have condemned them for that which they did neglect, and have bound our selves with solemn Remonstrance, and a sacred Oath to mind the common Interests of Pro­testants which they so sinfully neglected; we then having judged them to be un­faithful [Page 45] in the Cause of God, and engaged our selves to mend their fault, if ever God should put us in a capacity so to do, if now when we are in that capacity, we should neglect this duty, we shall deserve a heavier judgement then they are fallen under, if we be found guilty of the same neglect.

The solemn Remonstrance in the name of the state of the Kingdom published, Decem. 1641 before the troubles began, doth declare the whole state obliged, and con­sequently every faithfull subject therein, according to his place, to labour by all offices of friendship to unite their forrain Churches with us in the same cause, & to seek their liberty, and prosperity, as bound thereunto by charity to them, and by wisdom for our own good, for by this means, our own strength shall be encreased, and by a mutual concurrence to the same common End, we shall be able to procure the good of the whole Body of the Protestant Profession. Here the State is engaged to mind the cause of the Churches abroad, and to procure the good of the whole Protestant Profession. The cause of the Churches is not a meer worldly interest, but a spiritual cause; and the main good of the whole Protestant Profession, is not a worldly concernment, but a Gospel perfection by the unity of the spirit to build up one another in love; if this good can be procured to the whole Profession, nothing will be wanting to their safety and prosperity: But if this good be not sought after and endeavoured, what every else may be intended, will not much avail the main of their prosperity. Now to bring this to passe, and to unite them in a true Gospel interest with us, nothing can be more di­rectly subservient then this design to gratifie their desires of obtaining such a Body of Practical Divinity from us. And to confirm this, and bind it strongly upon our con­science, the solemn League and Covenant between God and the Nations, doth en­gage deeply all those that took that Oath, to desire affectionately and endeavour sin­cerely, that the success of our proceedings may be deliverance and safty to all Gods people, and an encouragement to other Christian Churches groaning under, or in dan­ger of the yoak of Antichristian Tyrannie, to joyn with us in the same or like Asso­ciation and Covenant, to the glory of God, enlargement of the Kingdom of Jesus Christ, and the Peace and Tranquility of Christian Kingdoms and Commonwealths. These are deep professions, as made in the presence of God, and therefore ought to be so much the more conscionably minded.

Of the Third.
How the Work may be effected and imparted unto those that have sued for it.

TO procure the compilement of this Body of Practical Divinity, the way is al­ready chalked out unto us, and was agreed upon by some of our most able and godly Ministers, who before these Troubles, did offer themselves unto the Work, and engaged to take their Taks to be elaborated under the direction of Doctor Usher, the Primate of Armach, who then was in a powerful and plentiful condition, and likely to have undertaken the direction of the business. As for the way, how the matter was deserred unto him, it may be seen by the adjoyned Letter, which in the year 1633. was sent him: nor did any thing stop the proceeding of the Work, before our late [Page 46] troubles began in Ireland and England, but the want of a compleat Plat-form, and some other contrivances which were referred to the Primat to effect: but since the troubles both here and in Ireland have unsetled all men so, that although there had been a Plat-form drawn up, yet few or none could have performed any thing in the Tasks which they might have taken; therefore the Work hath been hitherto in­terrupted. But seeing now we are in some hope that the Lord will be merciful to us, and remove the causes of future Distractions, we may also expect that there will be faithful and able Agents found to undertake this Work, which will be so useful for all the Churches; and to bring it about, the way may be this.

First, Let either this, or some other Plat-form be held forth, that such as will chuse Tasks, may know what to pitch upon.

Then let two hands be chosen as Directors, to whom all the Tasks when they shall be perfected may be brought in; that they may according to the Plat-form which they shall think fittest to be followed, set every piece in its own place, and joyn every limme of the Body to its Neighbour, till it be compleated and fitted for the Presse.

When the Directors of the Work are chosen, let everyone who doth choose a Task, be obliged to notifie his Undertaking to one of them, that they may know what the Tasks are which are in hand, and by whom undertaken, that if all which is to be perfected hath not found a peculiar Workman, some body may be sought out and engaged to become the Undertaker for that which shall be wanting; and in case two should take the same Work in hand unknown to one another, the Directors may give them notice thereof, and move them to divide their Work between them, that it may be done with more expedition, or incline one of them to take some other Task in hand, which perhaps hath no Undertaker.

An Agent also might be thought upon the residing in London, to whom from all Parts, and by whom to all Parts, the Letters should be addressed, which must be written to or from the Undertakers, or to and from the Directors; and his charges should be born, and by him the Tasks when they are compleated, should be first sent, and then conveyed unto the Directors carefully that they may not mis­carry.

The Work being effected, the way to impart it unto Forrain Churches, is no more but to get it Translated into Latine, and Printed, after that it is Printed in English, which the Company of Stationers will greedily take in hand. as a Book which will yield great and ready profit: and if there should be any difficulty in the printing of the Latine Copy in these Parts, because our Stationers perhaps will not readily ven­ture upon a Book which will have no great vent here (as it it not likely the Latine Copy will have, when the English is already extant) then meanes may be used to­wards some Forraine Stationer at Geneva, or elsewhere, who will not only Print it, but be induced to contract with the Translators, to buy the Copy from them, because the Book will sell no lesse abroad in Latine, then it will do at home in English; that is, exceedingly.