The Earnest Breathings of Foreign Protestants, Part 1

The Earnest Breathings of Foreign Protestants · Part 1

p. 1Of 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, 2.2 Pet 1:222 Pet 3:11 John 1:16Rom 12:1Rom 12:2of 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: foreign 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, p. 2bring 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. 17.2 Pet 2:21John 3:17after 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.Jas 1:21Jas 1:25hearer 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.Rom 1:19Rom 1:20Rom 2:15his 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 p. 3happineſs, 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. p. 4And 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 onelyonly 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.

p. 5To 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.

p. 6And 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, 9.2 Cor 1:24Heb 3:61 John 3:14Rom 13:8Rom 13:9of 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 onelyonly uſeful, but will be even neceſſary to make the features of the body appeare, which afterwards may have life put to it.

Concerning the Precognitions.

GOd having made man a rational Creature, doth ſtill rule him, and in all his wayes towards him, doth walk with him according to the grounds of that Reaſon which he at firſt gave him; and although through his defection from God (in whoſe light alone he could ſee light) by his own default and free choice of earthly-mindedneſs, he hath darkened the eye of his underſtanding, and made himſelf blind both in the things which are ſupernatural, and alſo in very many things which are natural; ſo that in reſpect of theſe he hath not any true Notions at all, p. 7till they be renewed in him; and in reſpect of theſe, the Notions which he hath, he cannot improve ſo, as to apply them by himſelf towards their right ends, without ſome ſpecial directory and help: yet it cannot be truly ſaid, that God hath left Man deſtitute of all light, and without all Teſtimony of the being of things ſupernatural, and of the right improvement of things natural; for he doth ſtill maintain ſome general Principles and Inſtincts, as glimmerings of his truth within him, to the end that he may not onelyonly be without excuſe in reſpect of his back-ſliding, but that he may be made a ſubject capable of Grace through the ſecond Adam, to be reſtored to his original integrity, when he ſhall be rationally dealt withal, both by the remainder of the light which he hath, and in that which is to be ſuper-added thereunto; for I ſhall freely acknowledge (yet without any advantage to Socinian Principles) that God doth oblige no man to entertain any thought, either of ſpiritual or natural things, or of his own dealings with man-kind in the one or the other way, which is contrary to found Reaſon; but that every one who will either conceive of God rightly, or live unto him juſtly, is obliged to do it in a rational way, both in reference to God, and toward Men, becauſe we are commanded to be ready to give a reaſon of the hope which is in us, to every one that asketh it of us, 1 Pet. 3. 15. and to preſent our body a living ſacrifice, holy and acceptable unto God, by our reaſonable ſervice, Rom. 12. 1. And although in this place foreign may be rendred a ſervice according to his Word, as foreign, 1 Pet. 2. 2. is well rendred the ſincere Milk of the Word; yet becauſe the Word of God did by Wiſdome create all things at firſt, and ſtill doth uphold all things as they were created, it muſt needs be rational in it ſelf, and to all intellectual Creatures, the original cauſe of all Reaſon, becauſe every Truth and Precept of duty revealed to man therein, is by the Scriptures rationally offered to the Conſcience of thoſe that are taught of God thereby; and becauſe they that are taught, are bound to take notice of the reaſons why they beleeve and do every thing, ſo as to be able to give a rational account thereof unto other reaſonable Men, therefore foreign in the one, and foreign in the other place, are to be underſtood in the fulneſſe of their ſignification, as they comprehend both the Notions of Rationality, and of the Word of God, which indeed are inſeparable; for as it cannot be imagined, that Gods Word ſhould have been ſeparate from his Wiſdom, ſo we ought to conceive, that his Wiſdom and Will expreſſed in his Word concerning every thing, is that truth of being and reality of reaſon which is extant in it; and that which in our mind is by any thing found a truth, and found reaſon convincing our Conſcience, is his Word by that thing towards us.

And this obſervation I have premiſed to that which I am about to offer, concerning the Precognitions of the life of Godlineſſe; leſt I might ſeem to deſire without a juſt cauſe and ſufficient motive, that which I ſhall propoſe as a task to the workmen to be compleated, before any thing elſe can be fruitfully and by a rational man (to whom our addreſſes muſt be made in this undertaking) convincingly entertained.

For before any mans underſtanding can be dealt withall, to induce him to live unto God according to his will he muſt be brought to acknowledge that God is, and that the life of man may have ſome reference unto him by the knowledge of his will. Therefore theſe things before all others muſt be rationally made out unto him: and to this effect, four Heads of truth ought to be handled ſatisfactorily, which are theſe.

Firſt, That there is a God.

Secondly, That God is to be feared, worſhipped, and glorified by Man; and that he is a rewarder of thoſe that fear, worſhip and glorifie him.

Thirdly, That the Scriptures given to the Jewiſh Church of old by the Prophets, p. 8and to the Churches of the Gentiles and Jews by the Evangeliſts and Apoſtles, are undoubtedly Gods Word.

Fourthly, That the Scriptures were given by thoſe Men, to teach all men the true way of fearing, worſhipping and glorifying God.

Theſe truths ought to be cleared upon the ground of common Reaſon, which all men are ſuppoſed to be made capable of; and to this effect, I ſuppoſe it will be neceſſary to handle theſe following, or ſuch like Poſitions.

Of the Firſt, That there is a God.

TO Demonſtrate unto a Rational man that there is a God, he muſt be made to acknowledge theſe following truths.

1. That in this World, beſides the things which are viſible, there be other things inviſible; which though concealed from ſenſe, have a being, and may be underſtood to be.

2. That the Heavens, the Earth, and the things viſible therein, have not their being from themſelves, but from ſomething elſe which is not ſeen, but may be underſtood to be over all, as the Governour and ſupream power thereof, which is called God.

3. That this ſupream power is before all things, without beginning and ending; infinite in all perfections, moſt wiſe, good and bountiful in giving all things unto all.

4. That amongſt all viſible things, as Man is the moſt perfect; ſo he can leaſt of all have his Being from inferiour Creatures, or from himſelf: but having it from the ſupream cauſe, more remarkably then other Creatures, he is more enabled then they to know God and reſpect him.

Of the Second.

VVHen upon theſe grounds a man is Convicted that there is a God; then to demonſtrate unto him rationally, that this God ought to be feared, worſhipped, and glorified by Man-kind; theſe following, or ſuch like Poſitions, are to be made out unto him.

1. That Man hath a ſoul endowed with a Reaſoning facultie, whereby he is able to judge of his own actions, and know his own aims, though ſecret and hidden from others.

2. That in this judging facultie, there is ſomething which univerſally in all ages Men have called Conſcience, which ſecretly accuſeth, or elſe excuſeth Men concerning their actions and aims, chiefly when others judge of them otherwiſe then they meant them.

3. That this Conſcience doth bear witneſſe unto all men (in whom it is awake) from their own reaſon, that they are under the power of God, and that they ought to be thankful to God.

4. That the reaſon which convicteth mens Conſcience that they are under God, will alſo convict them, that they ought to ſhew their thankfulneſs unto God, ſuitably unto the nature and properties of Gods being, and not otherwiſe.

5. That the nature and propertie of Gods being, ſeeing in all things it is the firſt and ſupream, is in it ſelf infinitely perfect, and to all other things the alone Author p. 9of all good; and that therefore it ought to have the glory of this ſupremacie, perfection and goodneſſe, given unto it by man in his uſe of all things.

6. That in caſe he doth not ſhew himſelfe thankful by reſpecting the glorie due to God in all things, he doth then deſerve to be caſt off by God, and deprived of the fruit of his goodneſſe in all things.

7. That it a man doth give unto God the glory which is due to his Name, by being thankfull unto him; he may aſſure himſelfe, that God, as he is wiſe and allknowing, will take notice of him; and as he is juſt and good, will be mercifull and beneficiall unto him.

Of the Third.

WHen a Man hath acknowledged theſe truths, that there is a God, and that he is to be glorified by Man anſwerably to the properties of his nature; then we muſt rationally induce him to believe, that the Scriptures written to Jews and Gentiles, by the Prophets, Evangeliſts and Apoſtles, are the Word of God: And this may be done by the demonſtration of theſe or the like Poſitions.

1. That no Books in the World have greater evidences and arguments of truth, in reſpect of their Hiſtory, then theſe have: two things muſt be made out. 1. That they were written by thoſe Men, by whom they are ſaid to be written. 2. That the Matters of fact recorded in them, are as rationally credible, as any other humane Records whatſoever.

2. That the Writers of thoſe Books (whatſoever they were) were undoubtedly the true ſervants of God, inſpired by him in writing the ſame.

3. That all the Doctrines and Precepts of divine fear and worſhip contained therein, are moſt ſutable to the nature and property of Gods Supremacy, Perfection and goodneſſe; and that they are more anſwerable unto the true Notions of duty written in the heart of Mankind towards God, then the Doctrines and Precepts of any other Book and Religion whatſoever extant any where in all the World.

Of the Fourth.

VVHen a Man is rationally Convicted, or at leaſt induced to believe that there is no cauſe to contradict this truth, that the Scriptures are the Word of God; it will be no difficult matter to let him ſee by the ſubſtance of the matters contained therein, and the ends for which they were written and given both to the Jews and Gentiles; that they were written and given to no other end, but to teach all Men the true way of fearing, worſhipping, and glorifying God: And to this effect, theſe or ſuch like Poſitions may be made out.

1. That the whole ſumme and ſubſtance of the Hiſtory of the Bible doth directly tend to this ſcope.

2. That the Authors of the Holy Scriptures, do expreſly declare this to be the purpoſe of their writing.

3. That the naturall Properties and effects of the things taught by them, and their manner of teaching the ſame, are wholly fitted to work upon the ſpirits of men, thoſe impreſſions and affections which lead them to feare, worſhip, and glorifie God.

To all which, this Poſition at laſt ſhould be added.

That there ſhall be a time wherein God will judge men according to the works wherein they have, or have not feared, worſhipped, and glorified God: which is to p. 10be made out upon three Grounds, which may be rationally evinced.

1. Becauſe God having made all things under a Law, and Ruling all Men by a Law of Reaſon; muſt needs alſo be acknowledged as a Judge over the obſervers and tranſgreſſors of his Laws, and conſequently have a time to exerciſe his judgement.

2. That the rational Souls of Men are immortal, and live when they are ſeparated from the bodie, and conſequently can undergo a judgement after this life.

3. That the Conſciences of Men bearing witneſſe to them of their wicked deeds, even againſt their wills, though they live in outward proſperitie, put them in fear; and bearing witneſſe alſo of the vertuous deeds of good Men, though they are in outward adverſity, yet comfort and ſupport them; which inward teſtimonies of the Conſciences of Men are not vain notions, but undeniable Evidences of a Judgement to come, which the Soul within it ſelf is ſenſible of.

When theſe things are thoroughly handled, and all Scruples which may be raiſed concerning the ſame are taken away, ſo that a Rational man, who is without prejudice, ſhall have no cauſe for want of the diſcovery of truths of this nature to make any further doubt thereof; I ſuppoſe the ground is prepared upon which the Fundamentals of Divine Faith, that is, the Doctrine of Revealed Truths (which by natural Reaſoning no man can reach unto) may be offered. For as God doth make a man firſt by a living ſoul to be a natural man, and afterward he becomes by grace a new creature and ſpirituall man: ſo I ſuppoſe he doth 1 Cor. 15. 46.1 Cor 15:46cauſe the Truths of Rationality concerning himſelfe, firſt to become effectual upon the conſcience, before the underſtanding is obliged conſcionably to entertain Revealed Truths. For he who is not capable of that meaſure of Faith which common Reaſon it ſelf doth beget upon the natural apprehenſions of God and his Truths written in the heart; how can he be thought ſuſceptible of the other meaſure which dependeth onelyonly upon Revelation and Divine Tradition? We conclude therefore, that theſe Precognitions are firſt to be handled as matters requiſite, to fit the mind of a natural man to receive that which is to follow after, becauſe I conceive, not that the Principles of the life of Godlineſſe which are to follow, are to be delivered as the products of theſe fore-going Truths; but onelyonly as matters ſubſequent unto the ſame, in reſpect of the order of things to be taught. Theſe Praecognita, are Praeſupponenda, but not Principia, becauſe I take a Principle of Godlineſſe to be ſuch a Truth, from which a Concluſion of divine faith and love may flow: But that cannot flow from any truth which is entertained upon meer natural Grounds, as I ſuppoſe, without ſpiritual Revelation and Illumination: for divine Faith, as it is the gift of God, and not the product of humane Reaſoning; ſo it muſt needs have a higher Principle then theſe Precognitions, namely ſome truth, as revealed immediately by God unto the Conſcience to convince it, that he doth offer himſelfe unto it to be a Saviour. And this is the reaſon, why I would have the Precognitions, and the Principles of Godlineſſe diſtinguiſhed; namely, becauſe they are truths of a different nature; yet they are ſubordinate, but ſo, that the latter cannot follow the former, without ſome ſpeciall work of God upon the mind.

Concerning the Principles.

THe Principles of the life of Godlineſſe, are ſuch Truths as ſet the mind upon the apprehenſion of ſupernatural Objects, and beget thereby the acts of divine Faith therein, which worketh through love in the whole Man; all which is acceptable unto God.

p. 11Now all the Truths which beget divine Faith and Love, proceed from one Root, which is the Tenor of the Covenant, which God hath appointed to be offered from the Scriptures, by the Preaching of the Goſpel in his name, to be believed and entertained by all: for all that God doth aime at in his dealing with Man-kind, next unto the manifeſtation of the glory of his goodneſſe over all his Creatures, is chiefly this, to ſhew himſelfe a Saviour, in uniting man by a Covenant Pſal. 73. 24. 2 Tim. 4. 7.Ps 73:242 Tim 4:7of Grace unto himſelfe, that he being guided by his Counſel, and having kept the faith therein, may afterward be received into glory.

The Covenant of Grace then is, the great and fundamental Principle of all the Principles of the life of Godlineſſe: for as there is none other way appointed to unite man unto God, and reſtore us again from our fall to integritie, but this way of a Covenant: ſo there is nothing which we can do acceptably towards God, or profitably for our own ſalvation; but that which is done in order to the Tenor thereof. Whence followeth alſo, that all our knowledge is not otherwiſe uſeful, nor to be ſought after upon any other ground, but as it leadeth to the obſervation of the Covenant; nor to be entertained for any other aime, but as it is ſubordinate unto the Tenor thereof: for as no man ever was, is, or can be ſaved, but he that is faithful in the Covenant of Grace with God; ſo no matter of knowledge can be ſaving to any man, but that which inableth him to keep the Tenor thereof. Hereunto then all truths, both Theoretical and Practical, are finally to be referred; and therefore in the Doctrine of the life of Godlineſſe, the Covenant muſt be made the ground of all the principles of Faith, from which the duties of obedience muſt flow: And I am fully perſwaded, both upon the grounds of found reaſon, which a natural morall man is capable of; and upon the grounds of divine Teſtimony and ſpiritual experience, that all doubtful matters in Divinity, whether they concern the points of Knowledge, or of Practice, may not onelyonly be reſolved by the right underſtanding of Gods aime towards us, and of our dutie towards him in the Covenant; but that the Reſolutions thereof (of what kind ſoever) muſt be examined by, and applyed unto the Analogy of Faith concerning the Covenant, before ever they can bring true peace to the Conſcience of any man; and therefore my advice ſhall be unto thoſe who will undertake any part of this Work, that they keep alwayes the Covenant in their eye, as Marriners do the North point of the Compaſs, to ſteer their Courſe by it in all their Meditations; for it is mainly for want of this Directory, that both in our Notions and Actions concerning Religion, we run ſuch wild courſes: nor is it poſſible (as I conceive) ever to unite the Profeſſors of Chriſtianity to each other, to heale their Breaches and Diviſions in Doctrine and Practice, and to make them live together as brethren in one Spirit ought to do, without the ſame ſenſe of the Covenant, by which they may be made to perceive the termes upon which God doth unite all thoſe that are his Children unto himſelfe, and upon which every one that is in Covenant with God, is bound in Conſcience, through love unto God, to maintain the unitie of the Spirit in the bond of peace with thoſe that are his Children, who all alike, and by the ſame very way, are in Covenant with him.

The knowledge of the Covenant then, being the fundamental Principle, whereunto all other Truths are to be reduced, that they may be received unto the end for which they are revealed, we ſhall endeavour to ſhew what the Doctrines of divine Faith are, which are ſubordinate thereunto; and which by vertue of that ſubordination, are able to beget love towards God in a believing ſoul; for no doctrine of Faith doth otherwiſe oblige any man to love and obedience towards God, then as it is revealed to manifeſt Gods love unto us, as he is become our Saviour, and to make us faithfull towards him in the Covenant.

p. 12I conceive then, that all the Doctrines of divine Faith, tend either to the erecting and ſettling of the Covenant of Grace with us, or to the confirmation of our Faith in the truth thereof.

To Erect and ſettle the Covenant with us, we muſt needs know, 1. The true Inſtrument of the Covenant wherein it is revealed. 2. The things belonging to the true Tenor thereof, as they are offered to us in that Inſtrument. 3. The Motives for which we ſhould embrace and entertaine the ſame: for if any of theſe three points be wanting, we cannot be ſound in the obſervation thereof.

Concerning the true Inſtrument of the Covenant, we believe the ſame to be the Canonical Scriptures; whereof two things muſt be known: Firſt, What the proper Character of Canonical Scripture is. Secondly, How the truth of God for the knowledge of the Covenant, is therein offered unto us.

Concerning the firſt; this is to be believed,

That no Books are to be accounted Canonical Scripture, that is, the Word of God revealing his Covenant to Mankind; but ſuch as are written in the Hebrew Tongue, and were given to the Jewiſh Church to be a Rule of their profeſſion in order to the Covenant; or were written in the Greek tongue, and were given to the firſt Churches of Chriſtianitie, as well Jews as Gentiles for the ſame end.

Concerning the ſecond; this is to be believed,

That theſe Books offer the Covenant unto our Conſideration, and all divine Truths belonging to the knowledge thereof, with infallible and uncontrolable authority, moſt perfectly and very clearly, to ſuch as have an upright deſire to know it.

And concerning theſe three Matters of Infallibility, Perfection and Evidence, which we believe to be in the Scripture, this is further more diſtinctly to be believed.

1. Concerning the infallibility of the Scripture, we believe that the truth of God revealed in the Canonical Scriptures, is ſo highly and incontrolably credible, that no man, no not an Apoſtle himſelf, nor an Angel from Heaven is to be believed, who ſhould contradict the ſame: but all Men, Churches, Councels, Fathers, Schools, and their Writings, Sayings, Actions, and Thoughts concerning divine Matters, are to be examined thereby, as by the onelyonly rule of truth and righteouſneſſe, and if they agree not therewith, they are to be rejected.

2. Concerning, the perfection of the Canon we believe; That the Word of God revealed therein, is ſo compleat, both for the matter and manner of expreſſion, that neither any thing unprofitable is therein delivered; nor any thing profitable or needful to be known, therein omitted; but all things of Doctrine and Reproof, of Correction and Inſtruction in Righteouſneſs and for Comfort, whether to be believed or hoped for, or to be done or left undone unto ſalvation, are more then ſufficiently laid open, and preſcribed in a form of ſound words, which ought not to be altered; ſo that all heatheniſh Philoſophie in Divine matters, and all humane Traditions, and will-worſhip in the ſervice of God, are to be utterly rejected: nor is it lawful for any to conceive, that they can ſpeak of matters of Faith more exactly and properly, in reſpect of the things themſelves; or more conveniently and fitly, in reſpect of the Capacities of men, then the Holy Ghoſt hath done in thoſe Writings.

3. Concerning their clearneſs this is to be believed;

That the word of God revealed therein, is ſo evident and eaſie to be underſtood, that the meaneſt Capacitie of thoſe that are come to the years of diſcretion, if they be godly and deſirous to do Gods will, ſearching the Scriptures diligently may without difficulty comprehend all things neceſſary to be known unto ſalvation; ſo that p. 13none ought, by reaſon of any ſuppoſed darkneſs to be therein, to abſtain from reading the Scriptures, which is a duty moſt ſutable and neceſſary to all.

Of the things belonging to the Tenour of the Covenant.

COncerning the Tenour of the Covenant, as it is revealed in the Canonical Scriptures, three things muſt be opened.

Firſt, Who the Parties are, which are concerned therein, and what their Relation is to one another.

Secondly, What the form of the contract is, according to which the Covenant is made with thoſe that are concerned therein.

Thirdly, What the way is, by which it is eſtabliſhed amongſt men, that they may embrace it, and have the benefit thereof.

Of the parties.

THe Parties concerned in the Covenant, are, God and Man, at a diſtance by reaſon of ſin; and Jeſus Chriſt the Mediator of God and man, who reconcileth them by his ſatisfaction and righteouſneſs.

Of God.

GOd is to be taken notice of, as he hath revealed himſelf in his Word, to be the Saviour, and our God by a Covenant; ſo that nothing is either neceſſary or profitable to be known of him further then what ſerves for this end; and to this effect, he hath revealed himſelf in his Being, in his Will, and in his Works.

His Being is revealed in the Properties of his nature, and the ſubſiſtence thereof which we call Perſonalitie.

The Properties of his Nature, are revealed to ſhew what he is, and who he is.

The Properties ſhewing what he is, That he is a Spirit living of himſelf, Joh. 4. 24. and 5. 26.

The Properties ſhewing who he is, are theſe,

That he is the onelyonly true God alone; in Being infinite, eternal, incomprehenſible, every where preſent, ſimple, unchangeable, all-knowing, all wiſe, all-free, alljuſt, all-holy, all-mighty, all-happy, all-good, all-true, all-faithfull, and full of all mercy and compaſſion.

His ſubſiſtence is in three, who bear witneſs in Heaven: the Father, the Word, and the Holy Ghoſt, and theſe three are one and the ſame God, 1 Joh. 5. 7. The Father unbegotten; the Son onelyonly begotten; and the Holy-Ghoſt proceeding from the Father and the Son.

His Will is revealed in the properties of his Counſels which are wiſe, good, free and eſtabliſhed for ever.

His Works are revealed in the Creation, Preſervation and Government of the World, and eſpecially of Mankinde therein, over whom he delighteth to exerciſe Loving kindneſs, Judgement and Righteouſneſs in the Earth, for his own Jer. 9. 24.Jer 9:24Glory, and according to the tenour of the Covenant.

Of Man.

MAn is to be taken notice of as he is ſpoken of in the Word, to be of God, to belong unto God, and obliged to depend upon God by a Covenant in his Three-fold ſtate. 1. In the ſtate of Innocencie. 2. In the ſtate of Guilt and Miſery. 3. In the ſtate of Grace and Reconciliation unto God.

p. 14Of the Mediator Jeſus Chriſt.

JEſus Chriſt the Mediator of the new Covenant between God and Man, is revealed in the Word to relate unto both. 1. In reſpect of his two-fold Nature in one perſon. 2. In reſpect of his threefold Office, of Prophet, Prieſt, and King, whereunto he was anointed. 3. In reſpect of the performance of all Duties belonging to thoſe Offices in his two-fold ſtate, the one of Humiliation by his life and death on earth, the other of exaltation by his power and glory in heaven.

In all which, as the fitneſs which is in Chriſts Perſon, Natures and offices, to work out redemption for us, and to ſettle the Covenant of Grace between God and us, is to be taken notice of, ſo the Work, Firſt of Reconciliation between God and us, as this was effected according to the purpoſe of God in the Covenant: Secondly, Of the Reſtitution of our nature to a ſtate of Union and Communion with God, as this doth enable us to obſerve the Covenant on our part: and Thirdly, Of Chriſts Mediation and Interceſſion in heaven for us, as he doth continue us in that ſtate of Grace which is the effect of the Covenant, is alſo to be acknowledged; that not onelyonly the Relation which is between God and us in Chriſt, may be believed; but the Tenor of the Covenant, as it is offered to us in the Word by him, may be embraced.

Of the Form of the Contract.

IN the form of the contract, two Things muſt be acknowledged. 1. With whom the contract is made properly and directly, and with whom indirectly. 2. What the tearms of the agreement are, by which it is made with each of them.

The contract of the Covenant, is properly and directly made onelyonly with Chriſt Jeſus; and indirectly with thoſe that believe in him, and make profeſſion of his name; for Chriſt is given as the Covenant of God unto them, Iſai. 42. 6. and 49. 8. and they are received only for his ſake, and not for any thing in themſelves.

The Termes of the Agreement by which the Covenant is made with Chriſt, are theſe: That whoſoever ſhall be redeemed by him, and be found in him, not having their own righteouſneſſe, but the righteouſneſſe of God Iſai. 59. 21.Isa 59:21through faith, to be made conformable unto the image of the Son of God, ſhall become Children of God, and Heirs of eternal glory, Rom. 3. 24. Juſtified freely by his Grace through the Redemption that is in Jeſus Christ, Phil. 3. 9. be found in him, &c. Rom 8. 29. Predeſtinate to be conformed to the Image of his Son, Rom. 5. per totum.Rom 5that he might be the firſt born amongſt many Brethren, Joh. 1. 12. He gave them power to become the Sons of God; and Joh. 6. 39. I ſhould loſe nothing of all which he hath given me, but raiſe it up again at the laſt day.

The terms of the Agreement by which the Covenant is made in Chriſt with the Believers, are; That God will be merciful to their unrighteouſneſſe, and remember their iniquities no more; that he will write his laws in their hearts, and put them in their minds: that he will be to them a God, and they ſhall be to him a People; and that they ſhall all be taught of God from the leaſt unto the greateſt. Heb. 8 10, 11, 12. The tearms of the agreement by which the Covenant is made in Chriſt, with thoſe that make profeſſion of his Name, are, That every one who nameth the name of Chriſt, ſhould depart from iniquitie, 2 Tim. 2. 19. That ſuch as ſeparate themſelves … t…e Lord, and touch not … ſh…ll … by him; that he will dwell amongſt them, and walk … they ſhall be his people: that h… …ll be a Father unto p. 15them, and they ſhall be his Sons and Daughters, 2 Cor. 6. 16, 17, 18. And that every one who doth ſuffer with Chriſt, ſhall alſo reign with him, 2 Tim. 2. 12. Rom. 8. 17.

Hitherto we have mentioned the heads of matters, which ſhew what the Tenor of the Covenant is: now follow thoſe things which ſhew the way, how amongſt men it is eſtabliſhed, that they may embrace it, and have the benefit of it.

Of the eſtabliſhment of the Contract with Men for Chriſts ſake.

THat this contract might be ratified and inalterably confirmed, to the benefit of Man-kind, Jeſus Chriſt died, and made theſe promiſes his Teſtament unto thoſe that believe and make profeſſion of his Name; and riſing again from the Dead by the power of his God head, he is gone into heaven to adminiſter from thence this Teſtament unto theſe unto whom he did bequeath it.

To this effect the Goſpel was preached, and is to be publiſhed unto the end of the World, by the gifts of the holy Ghoſt which Chriſt did ſend down, and will ſend down from heaven upon Men: for this is a part of the Covenant which the Father hath made with thoſe that are in Chriſt for his ſake, that his Spirit which is upon Chriſt, and his Words which he did put in his mouth, ſhall not depart out of his mouth, nor out of the mouth of his Seed, nor out of the mouth of his Seeds Seed, from henceforth and forever; Iſai. 59. 20. 21.

In this Adminiſtration of the Teſtament for the eſtabliſhment of the Covenant, two things are to be acknowledged.

1. What the general offer of Grace is on Gods part, calling all men to Chriſt to partake of the Covenant.

2. How the particular Tearms of the contract are made good with Believers, and with the Profeſſors of Chriſts name.

Of the general offer of Grace.

IN the general Call of all Men unto Grace, three things are to be acknowledged. 1. What ſtate they are in who are called unto Chriſt. 2. What they are called unto in him. 3. By what way they come to him.

Concerning the firſt, we believe; That God hath appointed the Goſpel to be preached to Men dead in ſins and treſpaſſes, who have no abilitie of themſelves at all to will any thing which is ſpiritually good; far leſs to convert themſelves, or to prepare themſelves thereunto.

Concerning the ſecond, we believe; That they are called to receive the pardon of their ſins, reſt and eaſe to their ſouls, and the light of life, according to that of Chriſt and the Apoſtles. Come unto me all ye that labour and are heavy-laden, and I will give you reſt, Mat. 11. 28. And be it known unto you, that through this Man is preached unto you forgiveneſſe of ſins; and by him all that believe are juſtified from all things, from which ye could not be juſtified by the Law of Moſes, Act. …3. 38. 39. And awake thou that ſleepeſt, and ariſe from the dead, and Chriſt ſhall give thee light, Ephe. 5. 14. And he that followeth me, ſhall not walk in darkneſſe, but ſhall have the light of life, Joh. 8. 12.

Concerning the third, we believe, that the way by which M…n come to Chriſt and follow him, is Repentance from dead Works, and Faith towards God, according to that of Chriſt and his Apoſtles, The Kingdom of God is at hand: Repent ye, and believe p. 16the Gospel, Mar. 1. 15. Teſtifying both to the Jews, and alſo to the Greeks, repentance towards God, and faith towards our Lord Jeſus Chriſt, Act. 20. 21.

How the particular Tearms of the Covenant are made good to Believers.

IN the Particular Call of Believers, three things ſhould be acknowledged. 1. How they are made to believe and entertain the offer of the Covenant. 2. How God doth make good the Tenour of his Covenant in Chriſt towards them. 3. How they are made ſenſible of their happy condition in Grace, to apprehend their right to Glory.

Concerning the firſt, we believe, that ſuch as hear the Word, and are moved to anſwer the Call given them therein, and to embrace effectually the Promiſes of the Covenant through the knowledge of the Lord Jeſus Chriſt, are moved and enabled ſo to do by a free and ſpecial grace of God conferred upon them, who of his own good pleaſure doth work in them by the gift of Faith, both to will their converſion, and to perform the ſame, ſo that they are brought Free-willingly unto Chriſt, and deſire above all things to be found in him to partake of the merits of his death.

Concerning the Second. We believe that God doth make good unto all ſuch as by Faith are found in Chriſt, the Tenour of his Covenant, when by his grace they are juſtified and adopted to be his children, and ſanctified by the Spirit of regeneration, whereby they are alſo ſealed unto the day of their final Redemption, and enabled to walk and perſevere in the obedience of Faith and in the enjoyment of grace unto the end.

Concerning the Third, We believe that all true Believers may have a comfortable aſſurance of their bleſſed eſtate in grace, by the teſtimony of the Spirit of Adoption unto their conſcience, given them in the ſincerity of their walking with God in the Covenant, according to that which the Apoſtle ſaith, Rom. 8. 15, 16. The Spirit of adoption whereby we cry Abba Father, the Spirit it ſelf beareth witneſs with our ſpirit that we are the Children of God: and a Cor. 1. 12. Our rejoycing is this: the teſtimony of our conſcience, that in ſimplicity and godly ſincerity by the grace of God we have had our converſation in the World.

How the Particular Tearms of the Covenant are made good to Profeſſors.

IN the particular Call of Profeſſors to entertain profeſſedly the duties, and therein to receive the Graces of the Covenant, Two things are to be acknowledged, wherein the Communion of Saints do conſiſt.

Firſt, That ſuch as profeſſe the name of Jeſus Chriſt are to be gathered together, and bound to joyn themſelves in one body as members one of another in Chriſt.

Secondly, That they are to be perfected and built up by the work of the Miniſtry, towards the effect of the Covenant.

Concerning The gathering of Profeſſors together into one Body.

Firſt, We believe that to effect this, the Lord hath given gifts unto men; At firſt Apoſtles, Prophets and Evangeliſts, to lay the foundation of his Church, and now Paſtors and Teachers to build thereupon, who have continued and ſhall continue by a lawfull Ordinary Calling unto the End of the World.

Secondly, We believe alſo that the gathering together of Profeſſors into one body, is lawfully performed, when they profeſſedly give up themſelves unto God through the Miniſtry of the Teſtament which Chriſt hath inſtituted, and by their profeſſed p. 17ſubjecting of themſelves to all the Ordinances of Gods houſe, which make the Believers as one in the Covenant with God, ſo one with each other before the World in the profeſſion thereof to Gods glory.

Concerning the perfecting and building up of the Profeſſors as one man, till they come to the meaſure of the ſtature of the fulneſs of Chriſt in the Covenant. We believe that the Lord hath appointed ſeverall adminiſtrations of the gifts of his Spirit to be uſed amongſt them in the houſehold of Faith, ſome relating principally to the inward man, and ſome to the outward man: and all to be performed as the ſervices of Love in the communion of Saints.

The adminiſtration of gifts relating principally to the inward man, is in the duties of publick worſhip, whereunto Profeſſors are obliged to apply themſelves by attending to the word of Propheſie, and by joyning in the ordinary Sacrifices of Prayers and Praiſes to be offered up unto God in his houſe, and in the extraordinary and lawfull uſe of an Oath and of a Lot, wherein Gods preſence is to be atteſted and petitioned, when neceſſary matters cannot otherwiſe be determined.

The adminiſtration of gifts relating principally to the outward man, is in the duties of Love belonging to the communion of Saints, wherein Profeſſors are obliged to watch over one another, obſerving each others converſation, and to ſupply each others wants in all things. And although in ſome reſpect, all are bound alike to adminiſter their gifts to each other by themſelves, yet We believe that the Elderſhip is more eſpecially bound to over-ſee the wayes of their Flocks, and to make uſe of the Keyes of the kingdom of heaven towards them, to open and ſhut the dore of comfort unto them as they ſhall find cauſe: and that the Deaconſhip is more particularly obliged to conſider the bodily neceſſities of the Saints, and to diſtribute the Contributions of Profeſſors to ſuch as ſtand in need thereof.

Hitherto, We have ſpoken of the wayes by which the Covenant is eſtabliſhed: that is to ſay, whereby God doth offer it, the Elect do embrace it, and the Profeſſors do entertain it before the World. Now followeth the Reaſon wherefore all men are bound thus to entertain it and keep it.

Of the Third.

Wherefore all men are bound to entertain the Offer, and keep the Tenor of the Covenant.

THe Ground and Motive wherefore all men ſhould receive the Offer, and obſerve the Tenor of the Covenant which God doth make with them, is Twofold.

Firſt, becauſe God hath now commanded all men every-where to Repent, and believe the Goſpel. Act. 17. 30. Luk. 24. 57.

Secondly, becauſe God hath appointed a Day wherein the Dead ſhall be raiſed, and the World judged in righteouſneſs by the man Jeſus Chriſt (Acts 17. 31.) who will receive none into Glory, but ſuch as have kept his Covenant by Repentance and Faith, and by making profeſſion thereof before the World.

Hitherto, We have mentioned the fundamental Heads of Faith which concern the Revealing and the eſtabliſhing of the Covenant. Now followeth that which concerneth the confirmation of the ſame.

Matters of Truth to be known to confirm us in the Covenant.

COncerning the confirmation of the Covenant, two things are to be acknowledged.

p. 18Firſt, What God on his part doth offer to aſſure us of the truth of his meaning and the Reality of his purpoſe in the Covenant.

Secondly, What the Believers on their part are bound to do in accepting that which God doth offer for their confirmation in the promiſes of the Covenant.

Concerning the Firſt, We believe,

Firſt, That God hath given unto ſuch as he hath received into his Covenant, certain Signs to repreſent the Reality of his Purpoſe, to confirm the things promiſed in the Word, and to conveigh the aſſurance thereof unto them thereby, as badges of his ſpecial Love to them in the Profeſſion.

Secondly, We believe further, That theſe Signes are appointed for three ſeveral uſes in the houſe of God:

Firſt, for the Reception of Profeſſors into Gods houſe, to oblige them to entertain the Covenant profeſſedly; and to this effect, Baptiſm is appointed.

Secondly, for the maintenance and continuance of Profeſſors in the unity of the Covenant with God, and one with another; to which End the Lords Supper is inſtituted: and

Thirdly, for the ſettlement of orderly Courſes and the due obſervation and adminiſtration of all Gods Ordinances in the houſe wherewith he is in Covenant: and for this uſe the Impoſition of the hands of the Presbyterie is appointed; viz. to give lawful authority to thoſe that are Publick perſons in the Profeſſion of the Covenant.

Concerning the Second, We believe;

Firſt, That the Faithfull are bound to make uſe of theſe Signes for the Ends for which God hath given them, by taking them up and applying them to thoſe to whom he hath ordained them, as Evidences of their dependance upon him, and of their owning of his Covenant, and of their Profeſſion thereof before the World.

Secondly, We believe that the Sign of Baptiſm is to be applyed unto all whom God hath received into his Covenant, and belong unto his houſhold; that the Sign of the Lords Supper is to be applyed unto all that have embraced, and do entertain profeſſedly the Covenant; And that the Sign of the Impoſition of hands is to be applyed unto all that are called and to be ſet apart for any Publick Office in the Church.

Hitherto We have reckoned up the Heads of the Principles of the life of Godlineſs, as they riſe from and relate to the Covenant, which is the ground of all Spiritual Relations between God and Us. Now followeth that which is to be known concerning the ſubſtance of that life which God doth work in Us by the Covenant.

Concerning the Subſtantials of the Life of Godlineſs.

THe Subſtantials of the life of Godlineſs are nothing elſe but the power & practice of that ſtate and life whereby we are made one with God; and walking with Chriſt in the Covenant, we enjoy God in him both outwardly and inwardly.

The enjoyment of God in the Inward man, is by the New creature and his life of communion with God.

Concerning the New creature theſe things ſhould be known;

1. What that change is whereby a man becometh from an Old, a New creature, and is born again.

2. How that change is wrought in the Soul by the knowledge of Chriſt in the Covenant; and how the conſcience is quickned therein by him, and raiſed to a new life.

3. How that change is diſcerned to be real and ſincere; and the deceitfulneſs of a pretended or imaginary change diſcovered.

p. 19Concerning the Life of inward communion with God, theſe things ſhould be acknowledged.

1. What it is to know and worſhip God in Spirit and truth.

2. How the Spiritual man doth walk with God by faith, by hope, by love, according to the Covenant.

3. What that vertue is, whereby he is enabled to have God alwayes before his eyes, and to do all things in the name of Jeſus Chriſt, giving glory to God the Father through him.

4. What Tentations are oppoſite unto this Life, both from the corruption of our nature, and from Satan; and how they are reſiſted.

The enjoyment of God in the Outward man, is by the open profeſſion and practice of Obedience unto the will and wayes of God in all things: which hath two chief parts.

The firſt is, To deny the practice and profeſſion of ungodlineſs, and of all worldly Luſts. Tit. 2. 11, 12.

The ſecond is, To offer up our bodies as a living ſacrifice unto God, by our reaſonable ſerving of him in the Covenant. Rom. 12. 1.

Concerning the denying of ungodlineſs and worldly Luſts, theſe things ſhould be known.

1. What the Practice and Profeſſion of Impiety is; as it proceedeth

Firſt, from Natural Atheiſm.

Secondly, from vain Philoſophy, the Traditions of men, and the Rudiments of the World.

Thirdly, from the ſtrong Deluſions and the deceitfullneſs of unrighteouſneſs, which Satan is permitted to make uſe of in the end of the World.

2. How the Conſciences of Natural men are to be dealt withal and convicted concerning the wickedneſs of their Practices in this kind.

3. What the nature and the original is of Actual ſins, and how they proceed from the power of inbred Luſt.

4. How the motions of Actual ſins are to be reſiſted; not only by the inward purification of the heart, but alſo by the outward exerciſes of a Mortified life, wherein the body is kept under and brought into ſubjection. 1 Cor. 9. 27.

Concerning the offering our bo…ies a living Sacrifice unto God by the Covenant. Three things muſt be known, for the ordering of our converſation aright in reſpect of our ſelves, in reſpect of our Neighbour, and in reſpect of God: for hereunto the Apoſtle, Tit. 2. 12. doth referre all mens vertuous actions in this World, by Sobriety, Juſtice, and Religiouſneſs.

Sobriety doth comprehend all the way of our converſation with our ſelves; Juſtice all our converſation with our Neighbour; and Religiouſnes all our converſation towards God.

And theſe Heads of our outward converſation ought to be handled and taken up in this order; becauſe the duties of the Firſt kind are ſuch a ground-work for the Second and Third, that without Sobriety in reſpect of our ſelves, nothing can be done rightly towards God or Man; And the Duties of the Second kind are in Gods own eſteem preferred to the Duties of the Third; becauſe he doth require Mercy of us, and not Sacrifice; that is, the Works of Juſtice and Mat. 5. 23. Mat. 12. 7, 8. Iſa. 1. 11. to 19.Matt 5:23Matt 12:7Matt 12:8Isa 1:11–19Charity towards our Neighbour, more then the Works of outward Worſhip towards himſelf.

p. 20Of the Ordering our way toward our ſelves by Sobriety.

TO be able to order our ſelves and all our wayes in Sobriety, we muſt know;

1. What the nature of Sobriety is, as it is a Rule of reſtraint to moderate our ſelves in all our Undertakings as they are ours.

2. What the nature of our Intemperance and inclination to Exceſs is, and whence it cometh; viz. from Self-love; where we muſt know what Self-love and ſelf pleaſing is, and how all manner of Exceſs proceedeth from thence.

3. How Sobriety doth proceed from the Grace of Self-denial, accompanied with Contentation, Meekneſs, and Lowlineſs, which Chriſt upon the Ground of the Covenant and Promiſe of Reſt doth invite us to learn of himſelf, Mat. 11. 29.

4. What the proper work of Sobriety is, in reference to the natural acts of Affections; where is to be noted that our natural affections may be two wayes vitious; either as they diſcompoſe and wrong us within our-ſelves, or as they tend to diſcompoſe and wrong our Neighbour. In the firſt Reſpect, they are to be regulated by Sobriety; in the ſecond by Juſtice: ſo that the proper work of Sobriety will be to keep the acts of our natural Affections within the bounds of that lawful and neceſſary uſe whereunto God hath appointed them. And to diſcover theſe bounds, the natural Deſires and Actions of Chriſt in the fleſh as he did ſubordinate them unto the life of God in the Spirit, according to the Covenant, are to be taken notice of as a Rule.

5. What the Rules of Sobriety are in particular, in reſpect of the luſts of the fleſh, as meat and drink, eaſe and ſoftneſs, the conjugal bed, and all other delightful actions inherent to the body.

6. What the Rules of Sobriety are in reſpect of the luſts of the eye, as outward ſights for pleaſure and curioſity, the covetouſneſs of Riches, and whatſoever elſe may be a purchaſe, or from without an Object of the eye to luſt after.

7. What the Rules of Sobriety are in reſpect of the pride of life, as the affectation of Glory and Honour, the vanity of Worldly Pomp and appearance; the flattery of our-ſelves in the way of our Paſſions, Emulation, Anger, Strife, Envy, and ſuch like, which are the fruits or companions of Pride.

8. What the rules of Sobriety are for the ordering of our behaviour as well in ſpeeches as in actions, as at all times, ſo eſpecially in times of c…o…s and adverſities, or of proſperity and joy, wherein there may be a provocation to exceed, and misbehave our ſelves in geſtures, if not in ſpeeches and actions contrary to Sobriety.

Of the Ordering of our way towards our Neighbours by Juſtice.

TO be able to order our way juſtly towards our Neighbour, we muſt know, 1. What the nature of Juſtice is in reference to a Society, as it is a Rule to direct every one to pay that which they owe to one another in their Society.

2. What the nature of Injuſtice is, and what doth incline men to deprive others of that which is their due; namely the ſpirit of men which luſteth to envy. Here then we ſhould know what envy is, and how the ſpirit thereof ſupported with Pride and covetouſneſs doth ſet men upon all manner of Injuſtice.

3. How the Acts and way of Juſtice proceed from the grace of brotherly love, and eſpecially from theſe Fundamental Rules thereof; As ye would that men ſhould do to you, do ye alſo to them likewiſe, Luke 6. 31. And, Ye have been call…d (viz. by God in the Covenant) unto Liberty: onelyonly uſe not Liberty for an occaſion to the fleſh, but by love ſerve one another. Let every one pleaſe his Gal. 5. 13. 14.Gal 5:13Gal 5:14Neighbour for his good to edification as Chriſt pleaſed not himſelf, but p. 21came to ſerve us for our good. Rom. 15. 2, 3, 7. Phil. 2. 3. till 9. Love one another as I loved you. Joh. 13. 34.

4. What the proper work of Juſtice is, in reference to that which is good, and by Love due unto others: namely to obſerve all inoffenſiveneſs and communicativeneſs towards every one.

5. What inoffenſiveneſs is, and by what Rules our wayes may be made void of offence: and of what importance the obſervation of thoſe Rules are to the Profeſſors of the Covenant of Divine Love in Chriſt, whether their wayes relate to thoſe that are within, or without the Church.

6. What communicativeneſs is, and by what Rules all good things are to be imparted unto others, either as they ſtand in need thereof, or otherwiſe they may be profitable unto them▪ whether it be the Communication of Mercifulneſs by which we relieve them of their Miſeries; or of Bountifulneſs, by which we provoke them to Love and good Works.

7. How all Dutiful actions which we owe to others in word or deed concerning their perſons, or that which doth belong unto them, ought duely and obligeingly to be performed, that juſt things may be done juſtly.

8. What Rules of Juſtice are to be obſerved concerning the offices of Love comparatively due to Enemies, to perſons indifferently affected, and to Friends in ſeveral degrees of neerneſs.

Of the Ordering of our way towards God by Religiouſneſs.

TO be able to order our way toward God Religiouſly, we muſt know,

Firſt, What Religiouſneſs is, or what the nature of that tie and obligation is, by which thoſe that are in Covenant with God are bound in all their outward carriages to ſhew that they depend upon him and regard him.

Secondly, What doth incline us naturally to Irreligiouſneſs, that is, not to referre our ſelves unto God, nor reſpect him as we are bound to do by the tenour of the Covenant, in all our wayes; and whether it be not this that we eaſily forget his Omnipreſence, and the Supremacy of his Influence over all Creatures, and regard too attentively the properties of Secondary Cauſes as they may have, and the thoughts of men as they have an Influence upon us.

Thirdly, how this obligation doth proceed from the conſcionable apprehenſion of theſe following, and ſuch like laws and Rules of Juſtice and Equity.

1. You are bought with a price; Glorifie therefore the Lord in your Soul and in your Body, which are the Lords. 1 Cor. 6. 2.

2. He that is aſhamed of me and of my words in this adulterous and ſinful generation, the Son of man ſhall be aſhamed of him, when he cometh into the Glory of his Father with the holy Angels. Mar. 8. 38. Matth. 10. 32, 33. Luke 12. 8, 9.

3. We ſhould walk worthy of God who hath called us to his glory and kingdom. 1 Theſ. 2. 12.

4. As Children of God in the World without blame, we ſhould ſhine as Lights, and hold forth the Word of life. Phil. 2. 15, 16. and ſuch like in 1 Pet. 1. 15, 16, 17, 18. and Epheſ. 5. 1▪ 2, 8. and 1 Pet. 2. 9. 10, 11, 12. and 1 Joh. 1. 2, 3. and elſewhere.

Fourthly, What the proper work of Religiouſneſs is and whether it be not to walk alwayes in the light of a good conſcience towards God and men, Acts 23. 1. and 24 16.

Fifthly, Whether the proper Rule of a good conſcience in this walking, is not to p. 22follow the grace of God which bringeth Salvation, in ſincerity, and not according to worldly wiſdom, 2 Cor. 1. 12. Tit. 2, 11, 12. And whether the parts of this walking are not chiefly or ſummarily theſe; 1. To confeſſe and profeſs openly the truth. 2. To worſhip God privately and publickly, obſerving all his Ordinances.

Sixthly, What the Rules are of a Religious open confeſſion of the truth by word of mouth.

Seventhly, What the Rules are of a Religious profeſſion of the truth in deed and converſation.

Eighthly, What the Rules are of a Religious ſuffering for the confeſſion and profeſſion of the truth.

Ninthly, What the Rules are of a Religious worſhipping of God in private, by Prayer, by Reading and Meditating the Word, and by private conference.

Tenthly, What the Rules are of a Religious worſhipping of God in publick, by Hearing the word, and Joyning with the Profeſſors of the name of Chriſt in Prayer and praiſes, and in the fellowſhip of all the publick Ordinances, whereby the Covenant is eſtabliſhed or confirmed amongſt men.

HItherto we have mentioned the Subſtantials of the life of Godlineſs in reſpect of the diſtinct parts thereof as well inward as outward:

But becauſe a Thing is neither in it ſelf compleat, which hath not all the parts joyned in ſuch a way as is ſutable to the proper End thereof, nor in reſpect of us compleatly known, except we underſtand both what the property of each part is diſtinctly; and alſo what the joynt frame of all is, which makes up that whole, which is the Reſult of their union: therefore unto the former conſideration another muſt be added, wherein the union of all theſe parts is to be diſcovered, that we may ſee the entire frame of the whole courſe which is conformable unto the will of God in all things, as well inwardly as outwardly, in all Duties at once which will make up the ſubſtance of the parts of a Godly life.

And to bring us unto this Perfection, God hath given a peculiar Rule whereunto he doth oblige all men to be ſo fully conformable, that whoſoever tranſgreſſeth in any one Point thereof, is guilty of all, Jam. 2. 10. becauſe the true and perfect obſervation of any one Duty, doth import a full confirmity of our Wills to the Will of him who doth command all the reſt; and the tranſgreſſion of Gods will in any one particular, doth bewray an inconformity of our wills from the will of him who doth command all the reſt; and this is to be a tranſgreſſor of the whole Law; becauſe the whole Law is nothing elſe but the will of God; and the ſubſtance of the whole Obedience is nothing elſe but a total ſubjection of our wills unto his will, as it is revealed in the Law, Rom. 2 20. for God hath given the form of knowledge and of the truth in the Law, to this end that we ſhould not diſpleaſe him, but to ſ…udy to pleaſe him in all things; for the whole ſubſtance of our Religious fear and love is con…racted unto this aim, that we ſhould do nothing that is diſpleaſing, but every thing as it is acceptable unto him. Our performance … of all Duties in order to the fulfilling of Gods will, and obſervance of the Law, is the ſubſtance of the whole life of godlineſs. For the Ten Commandments given in Mount Sinai, which God wrote … in Tables of St…ne, are the Univerſal Rule of Righteouſneſs, as they contain the nature of all Duties which are generally obliging unto every one, and as they comprehend in one expreſſion, both the Spiritual and Bodily perfection of every Humane Action.

p. 23The Doctrine then of the Ten Commandments ſhould be delivered to this effect, in Four diſtinct Heads.

The Firſt ſhould contain the Rules of interpreting the Commandments.

The Second ſhould let us ſee the Abſtract of all the Duties commanded, and ſins forbidden therein.

The Third ſhould let us know the Definition or Deſcription of all theſe Duties and Sins, with the Means and Helps ſubordinate unto the duties, and the cauſes which beget, and the ſignes which manifeſt the ſins; and although perhaps ſome of the things formerly mentioned in ſome of the parts of the life of godlineſs, may come to be named here again, yet this is not to be counted any Tautologie or ſuperfluity, becauſe the ſame thing may be more then once handled, under different notions and reſpects in ſeverall places; Here then all duties whatſoever, and every thing oppoſite thereunto, are only to be handled, as they are commanded and forbidden in the Law, which is the univerſall rule of Righteouſneſs, to ſhew the perfection of the Law, and the nature of every action, as it agreeth or diſagreeth with the rule, and the quality of every vertue and vice, as it is ranked by God in the whole frame of that life which the Law doth require or condemn: all which are material points of knowledge, and can no where be properly handled but in this conſideration of the Law.

The fourth and laſt head, ſhould deſcribe the watch which all men ſhould have, aſwell over themſelves, as over others for the obſervation of the Law; for as all particular vertues make up but one perfection of obedience, by their conformity, unto the Rule of the Law; ſo all mens obſervation of the Law in their ſeveral wayes, doth make up but one ſubmiſſion to the will of God in them all, their joynt care of each others conformity unto the Law; for all Profeſſors as they are members of each other in Chriſt, make up but one body and ſpiritual man in him; and this is the ſubſtance of the whole life of godlineſs, when by the grace and truth which is in Jeſus Chriſt, the righteouſneſs of the Law is fulfilled in us, who walk not after the fleſh, but after the ſpirit; for the Law of the ſpirit of life, which is in Chriſt, being through Faith effectuall in us, to free us from the Law of ſin and death, which is in our nature, doth make us conformable unto all that is well-pleaſing unto God, ſo that in every thing we are enabled to prove what is that holy, perfect, and acceptable will of God.

Which things being laid open, I ſuppoſe all that juſtly may be deſired concerning the ſubſtantials of the life of godlineſs, in the whole and parts, will be ſufficiently diſcovered; and ſo the ſecond part of this body of Practical Divinity will be made up.

Of the Circumſtantials of the Life of Godlineſſe.

ALthough the former rules of Piety, which are common to all Believers and Profeſſors, may well ſuffice to direct every one upon all occaſions what to do, not only becauſe they contain the grounds of all duties, and the properties of all vertues; but becauſe God in the Covenant hath expreſly promiſed, that he himſelf will teach all his children; and Chriſt hath engaged himſelf to ſend unto his Diſciples, a ſpirit which ſhall lead them in all truth: yet ſeeing the Scripture doth lay open, not only the ſubſtantiall rules of the whole Profeſſion, in the general nature of vertue and vice by the precepts of the Law, but doth mention in particular tearms, the circumſtantial duties alſo which are conſiderable in order to the Profeſſion; therefore theſe ought diſtinctly to be opened, and made the third part of this body.

Where again I ſhall deſire that it may be obſerved, that the things here to be p. 24handled, ſhould be diſtinguiſhed from the ſame things handled before, in this reſpect that in the foregoing part, all actions are to be conſidered in order to that which is their perpetuall nature, and ſubſtantial property never to be altered; but in this part, all actions are to conſidered in order to that which is alterable in them according to the circumſtances; therefore in the former part, although the heads of all things which are to be mentioned here, may be brought in and named in their own places, yet the handling of them ought not to go any further, then to define the univerſal nature and properties thereof, as it is common to all times, places, caſes, and circumſtances; but in this part the particular caſes and circumſtances, which are ordinarily incident to perſons of ſeveral conditions, are to be taken into conſideration, to ſhew them the rule of their walking therein, to obſerve that which is righteous and anſwerable to the Law: Here then we preſuppoſe the knowledge of the definition, and true notion of all vertues and vices (which is the proper work of the ſubſtantial Doctrine, for under that reſpect all things are handled there) and we reflect upon the various ſubjects, objects, relations, and occaſions of putting forth theſe actions which are diſcovered to be vertuous or vicious, that the way of maintaining our courſe in vertue, and declining vice, may be known in matters circumſtantiall, aſwell as ſubſtantiall.

Theſe Circumſtantiall duties are of three ſorts, ſome regulate the naturall, ſome the ſpirituall circumſtances of th… … of the Profeſſors, ſome relate unto both.

The naturall circumſtances concern either the Sex in reſpect of the difference which God hath made therein; or the ſocieties which ariſe amongſt men from the conjunctions thereof.

Concerning the difference which God hath put between the Male and the Female, we ſhould know this.

1. What the preheminency of the Male is above the Female, in reſpect of right, to mannage domeſtick and publick concernments.

2. What the proper worke of each Sex is, which we may call the naturall calling thereof; that is, what the imployment is whereunto God hath created each Sex, that they ſhould advance his glory in their ſeverall kinds.

3. What the rules are, by which each Sex ſhould order it ſelfe, within thoſe bounds and limits of employment whereunto God hath appointed it.

Concerning the naturall Societies which ariſe amongſt men from their conjunctions, we obſerve that

The firſt natural Conjunction and Societie is of the Male and Female, of one with one, for the propagation of Mankind, which is Matrimonial, of which we ſhould know,

Firſt, What Gods appointment is concerning marriage; in reſpect

1. Of the ends for which it is to be intended lawfully, and for which it ought not to be intended.

2. Of the perſons who may or may not joyn together in that ſtate.

3. Of the manner how it ought to be ſetled between theſe who may lawfully joyn therein.

4. Of the duties which married perſons owe to one another, by which they may obtaine the lawfull ends of their Conjunction, by Gods bleſſing.

5. Of the cauſes for which marriage may lawfully be diſſolved.

6. Of the manner and way how it ought to be, when needs it muſt be diſſolved.

Secondly, What the inclinations of men are to abuſe marriage, and what corruptions are become cuſtomary therein, even amongſt Profeſſors.

Thirdly, How prejudiciall the abuſe of the ordinance of marriage is, not onelyonly to the holy Profeſſion, but even to the Society of Mankinde.

p. 25Fourthly, How far both Miniſters and Magiſtrates are bound to endeavour each in their own way, to rectifie the abuſes of this Ordinance, by repreſſing all Whoredomes, Adultery, Inceſts, and other unlawfull Conjunctions, as Concubinate and Polygamy, and whatſoever in this kinde is contrary to the will of God, and to the right uſe of nature.

The ſecond naturall Conjunction and Society is of Parents and Children, where we muſt know;

1. What the duty is of Parents towards their Children joyntly; in reſpect of their education, and of their ſettlement in a courſe of life in the world.

2. What the duty of the Mother is towards the child whiles it is an Infant; how far ſhe is obliged to give it ſuck and attend it her ſelfe, and in what caſes ſhe may be diſpenſed withall in reference to theſe duties.

3. What the duty of the Father is toward the Childe after it is paſt the ſtate of Infancy, and how far he is obliged to look to the education thereof himſelfe; and in what caſes he may be diſpenſed withall to commit it unto a Deputy.

4. How the peculiar care of the Daughters belongeth to the Mother, and the peculiar care of the Sons to the Father, chiefly, when they are paſt childe-hood.

5. What the duty of Children when they come to years of diſcretion is towards their Parents, and how they ought to yield unto them not onelyonly honour and obedience, but a requitall in their old age.

6. How far the law of Marriage, by which a man is appointed to leave Father and Mother, and cleave to his wife, doth emancipate him from ſubjection and dependency upon his Parents.

7. How family duties ought to be obſerved in the Societies of Parents and Children; and what obligation doth lie upon Parents to worſhip God with thoſe of their family.

The third naturall Conjunction and Society is of brethren and ſiſters, and of kinſfolks, where we muſt know;

1. What the nature and extent of the relation is, and how it differs from the foregoing of Man and Wife, and parent and childe.

2. What the duties of kinsfolks are towards each other.

3. What the proper care and affection is, which is more due unto kinsfolks reſpectively, then unto others; though theſe in all reſpects be as commendable, and perhaps farre more commendable for grace and vertue then they.

The fourth naturall Conjunction and Society, is of Alliance, where we muſt know;

1. What the nature and extent of this relation is, and how far it is inferior unto that of kindred.

2. What the proper duties thereof are more to each other, then to meer ſtrangers.

All theſe Conjunctions and Societies are properly naturall, and unavoydably neceſſary, if we ſuppoſe the propagation of Mankinde by Marriage; there are other conjunctions and ſocieties which are more voluntary and freely taken up, or left off, as there is cauſe ſound; and theſe are againe either of one with one, or of many together in a Society.

The voluntary conjunction and ſociety of one with one, is of Maſter and ſervant, where muſt be known;

1. For what ends, and in what employments, men ought to ſeek for others to ſerve them; and in what things they ought to ſerve themſelves.

2. What the duties are of Maſters towards their Servants.

3. What lawfull ſervices and employments are in humane Societies, and for what p. 26ends men ought to offer themſelves to be ſervants unto others.

4. What the duties are which ſervants owe unto their Maſters, and how they ought as Chriſtians to performe the ſame.

The Voluntary Conjunction and Society of many together in one Body, is either of many Families to make a City, or of Cities to make Provinces, or of Provinces to make Nations and Kingdoms: all which are ſetled in their Relations by Laws, and maintained therein by Officers indued with Authority and Power to adminiſter the ſame; whence doth ariſe the Office of Magiſtrates and Subjects: where we muſt know,

Concerning Magiſtrates;

1. VVHat a Magiſtrate is in the Societies of Chriſtians.

2. Whence Magiſtrates have their Authority.

3. What the proper work of their Employment is for the good of the Publick Society; And whether it be not to procure the obſervation of Both the Tables of the Moſaical Law in the Common-wealth over which they are Rulers.

4. How the Sword is committed unto them, and to be uſed by them for Vengeance againſt evill Doers, and for the Reward of thoſe that are good.

5. For what End Taxes and Cuſtomes are to be laid upon Subjects.

6. What Offices are neceſſary and lawfull to be conſtituted for the Peace and Safety of Humane Societies.

7. What maketh Warre lawfull in a Chriſtian Magiſtrate, and what unlawfull.

8. What Power he hath to adminiſter Oaths, and for what Ends.

Concerning Subjects we muſt know;

1. VVHat the Duty of a Chriſtian Subject is towards the Supream and Subordinate Magiſtrates.

2. How they ought to be ſubject not only for wrath, but for Conſcience ſake.

3. Wherein a Chriſtian ought not to be in ſubjection, or a Servant unto men.

HItherto we have mentioned the Heads of Matters which relate unto the Circumſtances of the Natural life; now follow the Circumſtances of the Spiritual Life of Profeſſors.

THe Spiritual Life of Profeſſors doth Relate to the Church, either as it is made up of Members to make one Body; or as in it are Offices and Officers with ſeveral Charges.

Concerning the Members of the Church, we muſt know;

1. VVHat Right and Relation a true Profeſſor of Chriſtianitie hath to any, or all the Churches of Chriſt.

2. What uſe he ought to make of that Right and Relation; and how he ſhould apply himſelf to ſome particular Congregation, where his conveniency of Edification is greateſt.

3. How the Common Profeſſion and the Duties of holy Communion with all the Members of Chriſt are to be maintained notwithſtanding the application may be ordinarily made unto one particular Congregation.

4. What the Care is which Members owe to one another in the Communion of Saints, to build up each other in the Common Profeſſion.

p. 275. What the peculiar Duty and Reſpect is which all Profeſſors owe unto thoſe that are the Leaders of others in the Profeſſion, for their works ſake.

6. How all Members and Profeſſors ought to walk towards thoſe that are without, as to adorn the Doctrine of the Goſpel in all things.

Concerning thoſe that bear Office in the Church of God We, must know;

1. VVHat the Office of a Paſtor is, and how he ought to diſcharge it.

2. What the Office of the Teacher is, and how he ought to diſcharge it.

3. How the Duties of the Paſtor and Teacher are conjoynt, and how diſtinct and ſeparate.

4. What the Office of a Ruling Elder is, and how he ought to diſcharge it.

5. What the Office of a Deacon is, and how he ought to diſcharge it.

6. What Correſpondence and Communion theſe Officers ought to have one with another, for the ſtrengthening of each others hands in their Duties towards the Flock.

7. What Correſpondence and Communion the Officers of ſeveral Congregations ought to have one with another, for the maintaining of the unity of the Spirit in the bond of peace amongſt themſelves, to prevent or remedy Differences, and for the propagating of the truth unto others that have not as yet received it.

Of all theſe ſtates and Relations, the Duties ſhould be laid open as they are preſcribed in the Word diſtinctly.

Then the ſtate and Calling which hath a reſpect to all ſorts of Societies joyntly, as being the Seed-plot and Seminary of all Vertues to be exerciſed therein, is the ſtate of Schooles: where ought to be delivered;

1. What kinds of Schools ought to be conſtituted, ſutable to the Principles and Life of Chriſtianity.

2. To whom the Care of erecting and reforming of Schools doth belong: and what neceſſity there is of this work.

3. What the peculiar Duties are of School-Maſters and Miſtreſſes, and of Schollars of both Sexes.

Hitherto, I have reckoned up ſummarily the Heads of thoſe Truths which will make a full Body of Practical Divinity, if they be throughly handled, and if the particulars which may be referred thereunto be fitly brought in.

As concerning the Supplement of Caſes of Conſcience, I ſhall ſay nothing for the preſent: hoping that if the Poſitive Truths be Compleatly handled, and a General Rule ſhewed how to draw from the Tenor of the Covenant, a reſolution of Conſcionable Difficulties, there will be no great need of any large Treatiſe in this kind. Yet I will not deny but that a full Body of Caſe-Divinity may be uſefull, if well ordered and publiſhed by it ſelf: but I would not have the Body of Poſitive Truths overburdened with Caſes: becauſe our main Study ought to be about the knowledge of the Rules, and our exerciſe about the application of the ſame to our wayes: therefore we need not to propoſe a body of Difficulties to be reſolved, but our wiſdome will be, either to avoyd them ſo far as may be by a cleer direction preventing them, or to overcome them when they cannot be avoyded, by ſuch a method as may be eaſie, and followed by all that underſtand the Truth of Gods meaning, and their own duty in the Covenant.

Thus I have adventured to cut out Work, and offer Tasks to thoſe that ſhall be willing to joyn in compleating this pious Undertaking: not that I preſume to precribe or limit any within theſe bounds, or to follow this Method, but that I would give occaſion unto ſuch General hints as theſe are. For unto theſe three Heads of p. 28Principles, Subſtantials, and Circumſtantials of Practice, I ſuppoſe all the Collections which may be made out of our Authors, may be referred; and if this Effect can be obtained in any competent meaſure, I ſhall have what I intended by theſe Propoſals.

Hitherto I have ſpoken of the Body of Practical Divinity, which I conceive will anſwer the requeſt of Forrain Proteſtant Divines made unto us. Now I ſhall come to the Reaſons why it ought to be compiled and imparted unto them.