The Earnest Breathings of Foreign Protestants, Part 2
Of the Second.
What the Reaſons and Motives are, which ſhould induce us to make up this Body of Divinity, and Communicate it to Forraine Proteſtant Churches.
IF to advance this Goſpel-work, there were nothing elſe to move us, but the excellency of the thing it ſelf, and the Call which we have thereunto by forraine Churches, with thoſe Arguments which in their Letter they have alleadged: Truely theſe inducements alone might abundantly ſuffice, and ought to engage us moſt effectually thereunto: for if we have any true zeal to the glory of God, by the Propagation of the Goſpel; if there is any ſincere inclination to entertain the Communion of the Spirit, by the Communication of ſpiritual Gifts and Graces: and if there is any fervency of love toward the Brother hood, or affections of ſerviceableneſs towards the fellow-members of Jeſus Chriſt; all others reaſons beſides thoſe which they offer unto us, will be found ſuperfluous, and of little uſe to perſwade; becauſe the heart that is rightly ſet in heavenly places, and raiſed unto the true Objects which unite the ſame with God, is not acted by earthly Motives, although it may reflect ſometimes not unprofitably upon matters of particular concernment.
But we find too often (and that to our great grief) when we have to deal even with men that are accounted emninent in the Profeſſion of Religion, and that are of good abilities to judge of all things elſe, that yet thoſe Reaſons which in their own nature are beſt, moſt ſpiritual, and moſt univerſal, are not towards them moſt effectual to perſwade; but the motives which are more particular, more outward and of leſſer worth, doth rather work, and take more powerfully with them. Whether this doth fall out, either becauſe good Men do not alwayes throughly underſtand the beſt Reaſons; or becauſe the matter thereof though underſtood, yet is not alwayes mainly and directly intended: or becauſe the Reaſons which are of leſſe worth, are alwayes more level to all mens natural Capacities; Or laſtly, becauſe outward and particular matters are moſt ſuitable to cloſe with humane affections; I will not now ſtand to diſcourſe. What ever the cauſe of this may be, I ſhall endeavour at this time to prevent it, by taking into conſideration both ſorts of Reaſons; that both ſuch who (being truely Spiritual) are in love with Chriſtianity for it ſelf, and ſuch alſo who (walking in a lower Spheere) regard more directly humane and outward relations, may finde in this undertaking, that where with they ought to be affected.
If we look then before other things upon God, and upon our ſelves as in his hand; we may perceive that he doth highly honour us above our reformed Brethren: Chiefly herein, that having received with them the truth of the Goſpel in the purity thereof, we are made partakers above them of this moſt eminent gift of practical knowledg, and enjoy the means thereof more abundantly then any other Church whatſoever: Yet the enjoyment of the moſt eminent of his gifts is not all the Honour which God hath conferred upon us, but he hath cauſed the Excellency of this bleſſing to become apparent unto all the Churches: So that they not onelyonly reſpect, love and eſteem us for the ſame, but they heartily wiſh and deſire for themſelves the ſame favour at Gods hands, and they are moved without envy, to make their application unto us in a friendly manner, that we in love to Gods glory would impart unto them the fruit of that kindneſs which he hath beſtowed upon us. Thus we ſee that he hath not onelyonly … …eference to himſelf, put Ornaments upon us, to beautifie us with ſalvation, but in reference to our Brethren, he is pleaſed by this means to make us honourable amongſt them; for he doth ſet us forth in their eyes as veſſels which contain the Richeſt of his graces, and by whom he ſeems to be willing to make unto all people his feaſt of the things, full of marrow, Iſa. 25. 6. and a feaſt of wines on the lees well refined; and leaſt we ſhould not take notice that we are fitted to be ſerviceable in this kinde unto the whole houſhold of faith, he hath moved ſome of the chief members thereof (who are brands pluckt out of the fire of perſecution) to put us in minde of this part of our duty, by …ing towards us, and calling upon us for the improvement of this peculiar Talent, unto the end for which the Lord hath given the ſame unto us; for they tell us in their Letter; God hath given all his Gifts to every one to profit withall: That to profit with his Gifts is to adminiſter unto others; That we are not the direct owners of his Gift, nor are they our propriety to uſe them as we pleaſe, but all our Title to them is onelyonly this, that we are Stewards thereof to uſe them as he hath appointed us; and as by the right uſe thereof we may expect a great reward and increaſe of Glory to our ſelves; ſo by the abuſe of our truſt, that is, the not uſing of our Talent to benefit others thereby; we ſhall be found unprofitable ſervants, and deſerve both to be deprived of the Grace we have received, and to be caſt off into utter darkneſs where weeping is and gnaſhing of teeth for ever. Thus we ſee they put us to the tryall of our love toward, God, by the diſcovery of our willingneſs to pleaſe him in fulfilling the …nown purpoſe of his will▪ They put us to the trial of our love towards our Brethren, by the manifeſtation of our Reſolution to furniſh them with that which may benefit them to their Edification; They put us to the triall of our faithfulneſs both towards God and Man, by our behaviour in our Stewardſhip and obedience to him that doth imploy us, and our forwardneſs to diſpence his Gifts unto our Brethren, to whom by his appointment we are bound to beſtow them; And they put us unto the tryall of our ſincerity in believing the Promiſes, and …earing the Threatnings, by the ſenſe we have of the rewards that ſhall be given to thoſe that uſe rightly, and that abuſe their Talent: And for all this they not only … before our eyes the thankfulneſs which we owe unto God for the honour he hath conferred upon us more then upon others; but they put us in minde of the wayes by which onelyonly we are enabled to Glorifie God here on Earth amongſt men: by which we are made capable of being glorified with himſelf in heaven hereafter; and by which the Juſtice is maintained, which maketh all the Subjects of his Kingdom through the Holineſs of their Communion, …ptible and ſenſible of their own and each others happineſs, and without which there w… b… little difference between the State of Chriſt, Kingdom and the Kingdom of the World. … concerning our thankfulneſs towards God for the honour done to us by him, ſeeing our goodneſs cannot be extended unto him. Pſa. 16. 2. (for no man can be profitable unto God, as he that is wiſe may be profitable unto himſelf, Job. 22. 2.) but onelyonly unto the Saints that are in the Earth, and to the excellent ones in whom is all our delight: What other or leſſe acknowledgement can we render unto him, then affectionately to endeavour, that the fruits of his kindneſs towards us may have ſome reflexion back again towards him, by redounding to the comfort of his own deareſt Children.
And concerning the onelyonly way by which we are enabled to glorifie God on Earth, our Saviour tels us that herein his Father is glorified, that we bear much fruit and ſo become his Diſciples; No man can ſhew forth the Fathers Joh. 15. 8.Glory otherwiſe, then as it and he is in the Son, nor can any man be in the Son, otherwiſe then by becoming his Diſciple; nor can any man become his Diſciple otherwiſe but by following him in the way wherein he did glorifie his Father: Whence it is that the Apoſtle teaching us to glorifie God with one mind and mouth, Rom. 15. 6, 7. doth ſet Chriſts example before us as the onelyonly rule, bidding us receive one another as Chriſt alſo received us to the glory of God: Now the way by which Chriſt received us to the glory of his Father, was no other but by the imparting of his Fathers Graces, and the free propagation of his goodneſs unto Man-kinde; by this means he hath (as the true Vine) born much fruit, & by this means we alſo ſhall bear much fruit, if herein we become his Diſciples; nor is there any other way on Earth opened but this to glorifie God amongſt men; for all good works, without which no Glory can be given unto God, of what kind ſoever, glorifie him only in this, that they ſhew forth his vertues, and cauſe men to take notice of the excellency of his Nature, that they may have cauſe to admire and love, and praiſe him in the ſame; and if we do nor ſet our hearts entirely to work all our works in God, that he may thus be glorified thereby we have renounced in our heart the great end of our Creation, which is nothing elſe but his glory; and the only means by which that end is attainable, are good works ſhewed forth unto men, Mat. 5. 16. for we are Gods workmanſhip created in Jeſus Chriſt unto Good Works, which God hath before ordained that we ſhould walk in them, that in the ages to come he might ſhew the exceeding Riches of his grace in his kindneſs towards us through Chriſt Jeſus, Epheſ. 2. 7, 10. Thus then the only way to glorifie God the Author of this Talent is to improve it, by imparting unto others freely that which Chriſt hath freely given unto us.
Nor is there a readier way by which we are made capable of being glorified with God hereafter, then thus to glorifie him on Earth; we ſee the ſlothful ſervant was deprived of glory, becauſe he was ſlothful; and others were made partakers thereof, becauſe they were diligent and faithful in uſing their Talents; and the promiſe is that ſuch as are wiſe ſhall ſhine as the brightnes of the Firmament; and they that turn many unto Righteouſneſs, as the Stars for ever and ever. This then is our wiſdome to win ſouls unto God, and turn many unto Righteouſneſs, and this will prove the greateſt folly, and the greateſt unthankfulneſs that we can be guilty of, that having ſo great a Talent in our hand, and ſo fit for ſuch a ſervice, we ſhould not thereby Honour God by making it uſeful to the enlargement of his Kingdom.
But above all this, there is a Law of Juſtice which doth require this duty of us as a debt to be paid unto all that are ſuſceptible of the benefit thereof; but chiefly unto thoſe that challenge is as having a right thereunto; all that belong to the houſhold of Faith, have a right to all the priviledges of the houſe, and all the gifts and treaſures pertaining to it are theirs; all things are yours ſaith the Apoſtle. 1 Cor. 3. 21. 22. becauſe every member of the Body hath an intereſt in all the graces which flow from the head as conferred upon the Body, nor doth any member poſſeſſe any thing for it ſelf, but for the whole; nor is any thing in it ſelf, but as it ſtandeth in its place to ſerve the whole, and as it belongeth unto other members; for we are ſaid to be members one of another. So that we have a right to challenge for our uſe, as our own, all the graces which another hath, if we ſtand in need thereof, nor is it lawful for any to refuſe the Communication of any ſpiritual gift wherewith he is poſſeſſed, to any that craveth it of him in the name of Chriſt, except he will make himſelf guilty of the breach of the great and Fundamental law of the Kingdom of Heaven, upon which the happineſs of that whole State is ſettled; for the happineſs of the State of Chriſtianity above all the States of the world is this, that al the Subjects thereof are but one new Creature and Spiritual man in Chriſt, that they are made and called to ſerve one another in Love, as he ſerved us, and to enjoy him in each other, as he is the ſame light of Truth, and light of God in all; for the enjoyments and poſſeſſions of all other men in all other States and Kingdoms of this World are diſtinct and peculiar to every one, becauſe ſome things are incommunicably proper to ſome more then to others, as their lot is fallen amongſt men (and except this Law in natural things were obſerved, there would be nothing but endleſs and inextricable confuſion and ſtrife, yea much more then now is amongſt the Sons of men) But it is not ſo in Spiritual things; the Spiritual man his joy is this, that others partake of all his bleſſings, that others have a right in him and intereſt, and he in them for all their Grace, and that he is a debtor of all that he hath unto every one, and every one are debtors of all that they have unto him; So that none can count himſelf happy or compleate in any thing, or ought to reſt contented within himſelf, without the Happineſs, Perfection and contentedneſs of others: Thus none can want what another hath; and what God hath given unto any, it is to be offered unto all; and he that doth not live by this Rule in the Church of God, doth exclude his own ſoul from the Communion of Saints, and maketh himſelf incapable of all the Felicities of Chriſts Kingdom. We ſee then how many and how ſtrong the obligations are, which bind us unto this duty of Spiritual Communication of the graces which we have received to profit withall; for if we ſhould not intend this, we ſhall diſcover our ſelves to be of all men the moſt ingrateful towards God, and moſt unworthy of all the Honours which he hath caſt upon us; We ſhall ſhew our ſelves deſtitute of all love, both to God and man, and of all faithfulneſs in the truſt committed unto us, of all ſincerity in our Profeſſion, and of all care either to advance Gods glory as becometh the Diſciples of Chriſt, or to be advanced unto glory by him, or to maintain the happineſs of our own Eſtate by fellowſhip with his members, or finally to diſcharge the debt of Righteouſneſs which we owe unto others on Gods behalf; for God hath aſſigned the payment of all the debts which we owe unto him, which are the fruits of his Graces towards us, to be laid out upon the members of Jeſus Chriſt, that much joy and many thankſgivings from many hearts and mouths, may redound to the glory of the Father through him. If then we ſhould hold this truth of God in unrighteouſneſs, we ſhould not onelyonly be found enemies to God and our ſelves, ſo far as in us lyeth to fruſtrate him of his intent, and our ſelves of all the honour whereunto he doth deſign us, but oppoſite unto all goodneſs, to ſuppreſſe the brightneſs of his glory, to darken the comforts of his Children, to defraud our Brethren of their juſt claim and expectation, and to deprive all ſorts of men of that wherein we are indebted unto them; for it is not onelyonly our Brethren (that challenge that which is their right, of us, on Gods behalf) to whom we owe this duty as a debt, but we owe it unto all men; that either now, or in after ages may profit thereby, towards the advancement of Chriſts Kingdom; and that is the thing which our Brethren in the concluſion of their Letter, preſſe (though briefly yet throughly) upon us: for having propoſed Gods intention in giving his Gifts, our duty anſwerable thereunto, and their demand grounded upon both they preſent unto us the benefits which enſue our performance of their requeſt, which are all the effects of the truth which is in the Goſpel, as by it ſelf it is uſefull unto all ſorts of perſons, young and old, Teachers and thoſe that are taught, Godly and ungodly, Peaceable and contentious: True Profeſſors and thoſe that erre from the Truth, whether by Hypocriſie, or Security, or Obſtinacy; and in a word to all men, aſwell of this age as of that which ſhall ariſe hereafter, all the advantages of Inſtruction, Direction, correction, comfort, Reproof and conviction, tending to ſet forward peace and joy, through Righteouſneſs and Holineſs in the ſouls of men, or whatſoever bleſſing elſe, any ſhall ſtand in need of in their ſeveral conditions: all this I ſay, we are Debtors to procure unto them, by the means which are put in our hands to that effect; for at this time both God and Men do call upon us to make this uſe of our Peculiar Talent of the word of life, in holding it forth unto them.
If therefore we ſhould hide our Talent, and put this candle which the Lord hath lighted among us to give light unto all that are in the houſe, under a buſhel, that is, if we condeſcend not to this their deſire, we ſhall wrong all the Churches; we ſhall rob theſe in particular that ſue for it of what is their due: and as much as in us lieth we ſhall make the word of Truth ineffectual, and ſhew our ſelves adverſaries to his vertue and the manifeſtation thereof: which how the Lord will in the End take at our hands, I ſhall not need to mention. But I ſhall heartily rather pray that in love to himſelf and to his Truth, our ſpirits may be ſtirred up to behave our ſelves in the opportunity of doing this ſervice as ſhall be moſt anſwerable unto our own happineſs, and the glory and the kingdom of Chriſt whereunto we are called.
Theſe are the conſiderations which from the nature of the Duty it ſelf ſhould induce us to the performance thereof, which our Brethren in their Letter having onelyonly touched and pointed at, I have thought good a little further thus to enlarge, that whatever ſhall be undertaken in this kind, may proceed from the right Principle and frame of heart, which will make the work acceptable unto God and profitable unto thoſe that go about it. For if the work be not intended upon theſe grounds, and upon theſe alone, directly and principally without worldly conſiderations and humane Reſpects as leading Motives, it will find but ſmall ſucceſs, and little conduct from the Spirit of grace to give it a furtherance, becauſe no enterpriſe can have more ſtrength then its chief Aim and Object can give it.
And although ſome other Arguments of this nature and to the ſame effect might be alledged, or the ſame might be further inſiſted upon, perhaps not unprofitably; yet becauſe theſe Motives are the chief to which all others may be referred, and ſo evident that they cannot (as I conceive) be denyed, and of ſuch efficacy (if laid to heart) that where they take not, none other in this kind are like to perſwade; therefore I ſhall not inſiſt any further upon them, but come to the ſecond ſort of Perſwaſions, which in order unto theſe foregoing may perhaps adde ſomething to our zeal and reſolution as it proceedeth from a mixt affection; which even good men are inclinable ſometime to entertain rather as they are men, then as they are the Children of the moſt High, depending immediately upon his Will.
If we look then in the ſecond place upon our ſelves as we are amongſt the Profeſſors of the Goſpel, engaged not only to maintain the credit of the Profeſſion, but to advance the Reformation of the Churches both at home and abroad, and to concurre with Forrain Proteſtants to aſſiſt the Common Cauſe of Religion againſt the Enemies thereof, we ſhall find nothing more ſutable to the credit of our Profeſſion, or more advantagious to our own and others reformation, or more effectual in our concurrence to aſſiſt Forrainers in the Common Cauſe, then the Compleating of this Body of Practical Divinity will be.
The Credit of our Profeſſion doth include a twofold Notion: the one doth look at the Profeſſion in it ſelf, the other at us as Profeſſors: in both theſe, there is ſome matter of Credit to be upheld as to men. In reference to the Profeſſion, we are bound in conſcience (ſeeing we believe it to be the ſaving Truth of God) to make it Creditable and Honourable before all men, approving it unto the conſcience to be ſuch as we believe it to be. And in reference to our-ſelves, the good opinion others have of our ſincerity, zeal and ability in the way of the Profeſſion, doth oblige us in honeſty to endeavour to the utmoſt to anſwer their expectation, and maintain the Honour of our good name in relation to our Religion. In theſe reſpects I ſay, the compleating of this Practical Body of Divinity will be of ſpecial uſe, as well for the honour of the Profeſſion, as for our credit in upholding it.
For whereas nothing doth ſo much either ſcandalize the weak, or ſtagger the ignorant, at the profeſſion of the Proteſtant Religion, or give advantage on the one hand unto the Papiſts to ſeduce ſilly ſouls to a ſuperſtitious worſhip, as this reproach, That we are all broken to pieces among our-ſelves, and divided in our ſenſe about Religion, having no certainty in any thing: on the other hand unto the ſelf-conceited Libertines, to entice high minded Zelots to the pride of ſingular Saintſhip, as this other Reproach; That we rest in practice of formes; and being deſtitute of the power of Godlineſs, have nothing that is ſpiritual in our Profeſſion: Whereas (I ſay) both theſe Adverſaries labour different ways, and upon colourable pretences (taken from particular miſdemeanors wrongfully applyed unto the whole ſubſtance of Religion) to diſcredit and blemiſh the profeſſion of the truth (which we Miniſters are chiefly bound to uphold) there can be no courſe either more anſwerable to the nature of our Calling, or ſo proper to ſtop the mouths of theſe Adverſaries, or ſo fit to ſettle the wavering thoughts of unſtable ſouls, or more effectual to vindicate the credit of the Profeſſion from the aſperſions of diviſion, of uncertainty, of formality, and of the want of ſpiritual power, then to make up this Practical Body of Divinity. For it being compoſed of thoſe many Poſitive doctrines which are undeniably evident in the Scriptures, which being underſtood will be cleer to the conſcience by their own light, which will manifeſt all the true grounds of ſpiritual knowledge, not fantaſtically but with real demonſtrations, and which unanimouſly all Proteſtants will fully acknowledge to be the ſubſtance of their Profeſſion and Religion: I ſay, thoſe Doctrines being gathered into a full body, will ſtand as an uncontroulable witneſs for the credit of the Truth againſt all theſe injurious reproaches.
Nor can it be imagined that in the great multitude and variety of particular Opinions, in the manifold diſputes, and inconſiderate heats of men about matters extra-fundamental, and in the different practiſes of things which are but circumſtantial, a way of Peace and Unity ſhould either be found for our ſelves, or ſhewed unto others, by any other means then by a demonſtration of our agreement in all truths and duties which are neceſſary for Salvation in reſpect of God, and profitable for edification in reſpect of one another: And this is that which our Brethren in the Latter part of their letter hint at, when they tell us that ſuch a body of Divinity will not onelyonly be ſerviceable for Schollars, but even for Teachers, to furniſh them with more uſefull matter in their Sermons then now they are able to find in the books of controverſie, whereunto almoſt all their Learning is reduced, repreſenting unto us the evil which befalleth moſt of their Churches: viz. that they are overwhelmed with matters of Controverſie: that their controverſal writings are void of Piety, full of bitterneſs, and no ways tending to edification: And that their young Schollers of Divinity being trained up to this way of contentious Learning, for want of better Teaching, prove in the courſe of their Miniſtry very often void of all Charitableneſs, and ſtrangers to peaceable Affections. Which evils by our Pious aſſiſtance and endeavours they hope may be remedied, if we would gather out of our Authors who handle matters of Divinity in a Practical way as they relate to conſcience; a full and ſound body of ſaving and ſavory truths, which may be put into their hands to waken them unto Righteouſneſs. For they conceive not amiſs that by Gods bleſſing ſuch an Inſtrument of knowledge and way of Teaching which it will produce, may not onelyonly ſeaſon their ſpirits with meek and humble thoughts concerning themſelves, and with loving, kind and merciful affections towards their Neighbours (which will make them peaceable) but may work upon them the power of Godlineſs, when they ſhall perceive how the Theoretical and neceſſary Truths of Faith which they make now matters of ſtrife, and have diſregarded as to their true uſefulneſs, ought to be applied unto their own and other mens conſciences, to teach them to walk with God in all their wayes.
And indeed this is a ſad matter, which not onelyonly thoſe Churches groan under, but all the reſt more or leſſe, have cauſe to bemoan: That becauſe many in the Miniſtry do ſpend their ſtrength and wit upon needleſſe and curious diſpenſations about matters of private opinion, rather then upon the application of known and neceſſary Doctrines unto conſcience, becauſe theſe diſputations are agitated with more provocation to heat and animoſity, then to regular and modeſt ſearches after the way to reſolve doubts impartially; and becauſe the ſmalleſt differences of opinions beget ordinarily the extreameſt differences of affections, when men ſtudy no Rules of moderation in reſpect of Paſſions, or of being wiſe to Sobriety in reſpect of contemplations, or of mutual forbearance in reſpect of actions (all which are things if not hated, yet ſuſpected, ſlighted and neglected almoſt every where in this age) I ſay becauſe theſe diſorders (which like weeds in a Garden not weeded, overgrow the Church) have taken place almoſt every where; it is very doleful to ſee, that the main and great truths of the Profeſſion are extreamly neglected and not at all Cultivated; and that by this means, the adverſaries (who lie in wait to deceive the ſimple, and watch to diſcredit our Religion) do get all the advantages which almoſt they can deſire, to bring their ends to paſſe upon us, and diſreſpect upon our Profeſſion; for when the frames of matters are diſcompoſed, as now they are in all the Churches (by reaſon of the alterations which are brought upon the States of the world:) it is no great difficulty for cunning men, to work Siniſter impreſſions, and thoughts of contempt againſt our Profeſſion, upon weak Spirits, who know not the ſubſtance and true grounds of our Religion; but look onelyonly (as moſt men do) ſuperficially upon the outward appearance, and the worſt ſide of other mens behaviours and failings.
For theſe cauſes, if we have any ſenſe of Honour for the Truth, and if we have any deſire as in conſcience we are bound to have, to maintain the Credit of our Religion, and to free it from the occaſions of all theſe prejudices, we ſhould ſet our ſelves earneſtly to hold forth, upon the Common and undenyable grounds of Truth, the ſubſtantial Excellency of the Doctrine of Piety, which by the making up of this Practical Body of Divinity may be done, and by none other way ſo effectually.
As for our own credit amongſt our brethren in reference to the Profeſſion, if we ſtudy not to maintain it in Gods way, by the Propagation of the Truth wherewith we are intruſted, certainly God will blaſt it more then ever it hath been raiſed; Nor can we expect that any thing will uphold our Reputation in Gods way, amongſt our Brethren, ſo much, as the ſatisfaction which they expect, and we ought to give unto them in this their deſire; for herein they put us unto the real proof of our ſincerity, whether or no we are willing to do any thing for the Faith, and for them; and if in this we fail them, we ſhall deſerve to loſe our Credit with them, and that moſt juſtly.
The Miniſters of the Churches of Great Brittane have always been eſteemed by the reſt of the reformed Proteſtants, to be ſound in judgement, learned in the way of Piety, and zealous in the practice thereof, moderate in their affections, and diſcreet in their writings againſt Diſſentors: Therefore in the work of reconciliation between the Lutherans & the Reformed Churches, they were never excepted againſt by either ſide, but rather accepted as Mediators of the difference by both ſides, but chiefly by the ſide which is beſt reformed, whoſe confidence towards us, and eſteem of us is clearly manifeſted by the tenor of this letter which hath been written to us about the body of Practical Divinity; for therein with a great deal of modeſty and humility, they not only defer a great deal of reſpect unto the worth that God hath put upon us, but they invite us to receive the Honour of being their leaders to Godlineſs, and their Teachers unto after ages; and although we may not without preſumption, think the better of our ſelves, becauſe others prefer us in Honour to themſelves, or have any high thoughts of our own ſufficiency (for who is ſufficient for ſuch things? and Chriſt we know is the only leader and teacher) becauſe our Brethren eſteem highly of us by ſubmiſſion unto the Grace of God in us; yet if there be any truth of generoſity in our Spirits, or any reſentment of duty towards ſuch as love us in the Lord, we cannot be inſenſible of ſo mighty a provocation as this unto love and good works, but with all zeal, in true Humility, giving glory unto God, we are bound to the utmoſt of our abilities to impart our ſelves unto them: not ſo much that they may not ſeem deceived in us, and we found unworthy of the Honour given to us; but that the free gift of Grace may be exalted in the Communion of Saints, and God alone glorified thereby. Even amongſt morall men it is true, that Commendations adde life unto vertue; and that as the beſt things in their nature are moſt Communicable; ſo it is one of the chiefeſt delights of the beſt natures to Communicate the ſame, not ſo much to gain praiſe, as to do that which is good in it ſelf, and praiſe-worthy; which is the contentment of a vertuous diſpoſition; and if this is true in morall diſpoſitions, how much more ought it to be in thoſe that are Spiritual: if therefore there be any vertue, if there be any praiſe, let us think not only how to make good the eſteem which they have of us, but rather to do that which is good and commendable, as it is acceptable unto God and approved of men; for upon this ground the Apoſtle, Phil. 4. 8. doth recommend unto our care and ſtudy, all things that are true, all things that are honeſt, all things that are juſt, all things that are pure, all things that are lovely, and all things that are of good report; and that in reſpect of vertue, and in reſpect of praiſe: And if in this work which we are now exhorting to be undertaken, all theſe Motives concur at once, ſo fully and ſo eminently as in nothing more; and that not in a private but in a publick reſpect; then it followeth, that if there be any vertue or ſenſe of praiſe to be regarded in order to the holy profeſſion, which only is our glory, that we will not ſuffer our Reputation to fall to the ground by a careleſs neglect of ſo manifeſt a duty, wherein our credit not only is ſo deeply engaged, but our Religion it ſelf extreamly concerned: So that if upon theſe motives and conſiderations, this buſineſſe ſhould not at all be effected, it would not only be an Argument of a moſt brutiſh inſenſibility and ſtupidity in us towards that which is true honour; but it would clearly evince the unſoundneſſe of our hearts in the Profeſſion it ſelf, when we ſhould appear ſo careleſſe of maintaining and propagating the truth thereof, that even with the loſs of our reputation, and the loſs of the love of thoſe that have ſued to us for this duty, we ſhould ſuffer it to be blaſted and lie under contempt, when it is in our power to Vindicate, both it and our ſelves from reproaches.
And thus much concerning the point of reputation; The next Motive in this kind is the advancement of the Reformation of the Churches, both at home and abroad; a thing which doth mainly concern us, a thing whereunto we are deeply engaged, and a thing whereunto this work will be very conducible; for as concerning the Churches abroad; that it will be a profitable inſtrument in their hand, to ſet forward the Reformation which they ſtand in need of, we can have no greater proof then their own Confeſſion in their Letter; For this is the very ground why they make it their ſuite unto us, that ſuch a Body of Divinity may be compiled, becauſe they expect from it and by it; an effectual means to take away the chief cauſes of their Diſtractions and Diſorders in Spiritual things. And becauſe our own Diſorders in ſome kind here at home, in ſtead of being Reformed, have increaſed of late, and do proceed from the ſame diſeaſes which have begotten theirs; therefore in procuring a Remedy for our ſelves, we may hope to become helpful unto them alſo.
Now that this Body of Practical Divinity will be very uſeful to this purpoſe, may be gathered from the nature of our diſeaſe, and the property of the cure to Remedy the ſame.
The diſeaſes which afflict us, proceed from the ignorance and diſtempers of our minde in things pertaining to God, and from the unrulineſſe of walking in things pertaing to Men: This ignorance in the underſtanding, and diſtemper in the will, and unrulineſſe in the outward man, is fomented by the ſlight and cunning craftineſs of ſome men of corrupt minds, who being reprobate concerning the Faith (as not adhereing to the Teſtimony of Jeſus in the Word, which is the rule thereof) and having taken up either a Superſtitious and Traditional formality, or a ſingular and ſelf-conceited Spirituality of worſhip and of godlineſſe, they deny the power and reſiſt the truth of both, by taking away the grounds, and making void the Common Profeſſion of Chriſtianity.
Theſe men both ſuperſtitiouſly and ſingularly affected, ſeeking to get followers unto their ſeverall wayes and opinions, agree to waſt the Churches, and to blaſt with a peſtilent breath all that is not conformable to their practice, if they can finde any ſmall colour for raiſing Calumnies againſt it; and thus they fill the Churches with diſputes, and the heads of ignorant people with profane and vain bablings, which dayly increaſe unto more ungodlineſſe: For by this means ſcandals are multiplyed, the unity of the Spirit diſſolved, the bonds of peace neglected, factions ſet on foot and continued with animoſity, wherein the weaker ſort as Children are toſſed too and fro, and carried about with every wind of Doctrine, till they loſe their hold of all Principles, and then give themſelves over to Atheiſm.
This is the nature of our diſeaſes both at home and abroad; therefore the Remedy for both will be the ſame, which can be none other but to this effect.
Firſt, that the faithful Miniſters and Profeſſors of the Goſpel, both there and here, ſhould ſtand faſt together in one Spirit and one mind; ſtriving together in one way for the faith of the Goſpel, and in nothing terrified by their adverſaries.
Secondly, that they ſhould both with one conſent agree upon ſome profitable way of handling neceſſary and uſeful Controverſies, and of ſhunning profane and vain bablings, and the contradiction of Science falſly ſo called.
Thirdly, that we and they ſhould endeavour by all poſſible means to fight againſt our ſpiritual adverſaries with the ſword of the Spirit, which is the Word of God: holding out unto the World the ſame form of ſound words, and dividing the Doctrine of Truth rightly in one and the ſame way of preaching and handling the Scriptures to advance godlineſs, as it becometh workmen that need not to be aſhamed.
And to enable us all joyntly to endeavour theſe things; I am very confident that next unto the graces of the Spirit, and the infallible word of truth, delivered unto us in the Scriptures (which are the two things which God hath Covenanted to continue with the Miniſtry unto the end of the World, Iſai. 49. 21.) I ſay next unto theſe two, I am confident that no means can be uſed to enable us unto that endeavour more fitly, and with Gods ordinary bleſſing more ſucceſsfully, then this Body of Practical Divinity, if it were compiled and communicated in Engliſh to our men at home, and in Latin to thoſe that are abroad.
For the three parts of this Body, if they were throughly and fully handled (as from our Authors they may be) will meet directly and in a right order with the three main and Original cauſes of our diſorderlineſſe and diſtracted condition, to ſhew the Spiritual wayes of Reforming the ſame, wherein if we ſhall agree to walk unanimouſly, as no doubt we will, we may undoubtedly alſo believe, thar by this Union we ſhall to all our adverſaries become not only invincible but irreſiſtible to work the overthrow of Satans Kingdom. And this ſhall ſuffice alſo concerning this point of Reformation, which is to be advanced by this means: and which the faithful Miniſtry of this Land is bound to endeavour by the Tenor of their ſolemn League and Covenant in the preſence of God, who hath put the means of this in our hand to be effected, and now calleth upon us to make uſe of the ſame.
The laſt thing which I mentioned, whereunto we are engaged, and whereunto this Body of Divinity will be effectual, is to concur with Forrain Proteſtants in the Common cauſe of Religion, and to aſſiſt them againſt the Common Enemies thereof. This Concurrence and aſſiſtance is an engagement that doth lie cloſer to us then I find it apprehended by many: Therefore I ſhall endeavour to repreſent unto thoſe that are Conſcionable in matters of publick concernment, not ſo much what help may be given to the cauſe by this means, for that may be clearly ſeen by what is ſaid already, but what the obligation is which ſhould make us Concurre with Forrain Proteſtants to uphold the profeſſion of the cauſe.
As con cerning the aſſiſtance which this work will yield unto the Cauſe, if we will adde any thing to that which hath been ſaid already concerning the Credit of the Profeſſion, which it will help to uphold, and concerning the Reformation of Diſorders, which it will help to take away, we may conſider two things.
Firſt, What properly the common Cauſe is.
Secondly, What it is that weakens our hands in proſecuting of it.
If the Common Cauſe of Proteſtants be made any thing elſe then the Propagating of the light of the Goſpel, which is atteſted in the Scriptures, that the Kingdom and life of Jeſus Chriſt may take place in the ſouls of all men, to the Glory of God the Father, by the graces of his Spirit, it is fouly miſtaken.
For all that we have proteſted for in former time againſt Popery, is this, that we will not be led by the dictates of other men, to believe and practiſe upon implicit faith and blind obedience what they preſcribe to us in matters of Religion, but that in ſuch matters we will knowingly rely onelyonly upon the Word of God revealed in the holy Scriptures, to follow the dictates thereof.
And as we are bound ſtill to continue this Profeſſion againſt Popery on the one hand; ſo in theſe diſtracted times eſpecially, we are obliged to adde a further Proteſtation to clear the truth of our profeſſion on the other hand, which is this, that as we think it not lawfull for us to give up our faith to other men, ſo we conceive it neither acceptable to God, nor ſafe for us to be led by the dictates of our own imaginations alone to believe and practice ſingularly and by our ſelves, whatever in matters of Religion we ſhall in our own private conceit fancy to be right; but that we will rationally entertain and handle the word of God in the holy Scriptures, for the underſtanding and practiſing of all Religious Truths offered and duties preſcribed unto us therein: that is to ſay, that we will not interpret the Scriptures in matter of outward duty and performance, contrary to the Common grounds of reaſon and righteous order amongſt men; and in matters of inward relation towards God, that we will be wiſe unto Sobriety, conceiving that to be the truth of the Spirit, which is moſt anſwerable to the common Principles of the Faith of all ages, and to the Spiritual ſtate of holy Communion which Jeſus Chriſt hath ſetled in the new Covenant between God and all his Members.
The common Cauſe of Proteſtants hath theſe four main intereſts in Chriſtianity, by which it upholdeth the truth thereof, and thereby is diſtinguiſhable from all other Profeſſions.
The Firſt is, The intereſt of Scripture knowledge.
The Second is, The intereſt of the life of the Spirit.
The Third is, The intereſt of orderly walking in all Gods Ordinances, Natural and Spiritual.
The Fourth is, The intereſt of the Communion of Churches in reference to mutual edification in theſe forenamed matters.
Theſe intereſts being all joyned and profeſſedly followed (that is, openly owned without offence as it becometh the Diſciples of Chriſt) make up the true Proteſtant Cauſe, that is, the profeſſion of Chriſtianity: And if any one of theſe be not followed, the Cauſe is ſo far deſerted, as it is neglected.
By Scripture knowledge (which is the Fundamental Rule and Seed of the Profeſſion of Chriſtianity) Proteſtants were begotten and are diſtinguiſhed from Papiſts.
By the life of the Spirit (which is the heart and ſoul of the profeſſion of Chriſtianity) Proteſtants do grow up in Chriſt who is their head, till they ſhall come to a perfect man: and are diſtinguiſhed from Socinians and all ſuch as turn Chriſtianity into a Moral profeſſion of a new kind of Philoſophy, which is refined and entertained upon revealed Principles, but in effect nothing beſides or above humane Reaſoning.
By the orderly walking in all Gods Ordinances (which is the viſible body of the profeſſion of Chriſtianity) Proteſtants ſtand firm in the truth, to bear witneſs thereof unto the world, and are diſtinguiſhed from all Libertines that pretend to be ſo ſpiritual as to be above all Ordinances.
And by the Communion of Churches (which is the activity of this viſible body) Proteſtants are ſtrengthned in their growth and teſtimony, made invincible againſt their adverſaries, made helpful to each other, and the cauſe, and diſtinguiſhed from all thoſe that pretend to the ſingularity of Saintſhip in their ſeveral ways by themſelves alone, with the condemnation of ſuch as go not along with them.
Theſe being the true intereſts of this Cauſe as it is ſubordinate unto Chriſtianity, and Chriſtianity being taken up upon none other ground but as it is revealed in the holy Scriptures, nor maintained to any other End, but to manifeſt the life of Jeſus Chriſt by his kingdom unto the world, it is clear that the whole obſervation of outward Ordinances and the practice of mutual Communion, which are the two latter intereſts of the Cauſe, muſt riſe from the firſt, and reſt in the ſecond of thoſe which are the former: and whatſoever deſignes, practices, negotiations and undertakings are ſaid to be for Chriſtianity or the Proteſtant Religion (which are all one) and do not attend to advance directly, either Scripture, knowledge or the life of the Spirit, or the walking under Ordinances, or the Communion of Churches, or do tend ſeemingly to advance any one of theſe without a reference to all the reſt, they are to be judged falſe, deceitful and deſtructive to the cauſe and truth of Chriſtianity.
Therefore we ought to acknowledge none to be a ſervant to the Cauſe of Chriſt (that is a true Proteſtant) but he who walketh by this Rule of the new creature; and upon ſuch be peace and upon the Iſrael of God.
As for me; I ſhall by Gods grace never entertain any deſignes and practices, or favour any motions and pretences which are undertaken and proſecuted with ſubtilty or with a ſtrong hand againſt the perſons of a party diſagreeing from judgement, upon this ground becauſe they favour not my way; but I ſhall make the proſecution of their forenamed intereſts, as by ſpiritual means and wayes they are approveable to the conſcience of every rational man, the open and onelyonly rule of my walking in this Cauſe. And if any man ſhall find me ſtraying from this path, and ſhew me that I am not in it, he will oblige me to thank him for converting a Sinner from the error of his Way.
Hitherto I have given you my ſenſe of the Common Cauſe of Proteſtants; Now I ſhall adde a word or two concerning that which I ſuppoſe doth weaken our hands in proſecuting of it: And that is partly an ordinary miſtake; partly an univerſal neglect of Duty in the Actors for it.
The miſtake is in two things.
Firſt, That moſt meaning well to the Proteſtant Cauſe, as they do underſtand it, act all rather againſt the adverſaries thereof then for the Cauſe it ſelf.
Secondly, That when they act ſo, they take up no rule of Reaſon and Moderation in dealing with adverſaries for their good, or upon grounds of Juſtice, but give way to Paſſion and Hatred; and all that is imagined to be hurtful to them, is ſuppoſed to be advantagious to themſelves: both which are courſes altogether prepoſterous unto Chriſtianity. For the true way of advancing Chriſtianity is not deſtructive but edificative: that is, doth not intend to overthrow and build at leiſure afterward, as the Method of ſome is: but it doth intend to build firſt Chriſts kingdom, that thereby it may overthrow the frame of Satans Policy: for it holdeth forth the word of life and truth, that by the manifeſtation of light it may diſpell error and darkneſs; And when this is done, then it proceeds to the condemnation of the wayes of unrighteouſneſs: firſt it bringeth our thoughts unto the obedience of Chriſt, that then every ſtrong Hold of Satan, and every imagination and high thing which exalteth it ſelf againſt the knowledge of God may be caſt down: for except we bring Chriſt with us, and ſet him a working upon the Spirits of men that are in the ſnares of Satan, and led captive at his pleaſure, we ſhall never be able to bind the ſtrong man that hath poſſeſſion of their ſouls: and far leſs ſhall we be able to ſpoil him of his goods, which are the luſts and the inclinations of the fleſh, whereby he doth act ſelf will in them, that they may not be ſubject to the will of God.
The way then of Chriſtianity is more directly Poſitive then Negative; and therefore it is a miſtake to think that the refuting and oppoſing of adverſaries is the main buſineſs which ought to be proſecuted in theſe times: but a far greater miſtake it is, to think that by making the wayes of our adverſaries odious, or by vexing their perſons, and prejudging them any way, (by hook or crook as we uſe to ſay) in the freedom and conveniencies of profeſſing their Tenets, we ſhall profit our Cauſe, or gain much upon or againſt them. No ſurely: for this is a far greater Miſtake then the other; and yet this is the ordinary practice which is moſt commonly followed by thoſe who are zealous for the Cauſe. But this way cannot porſibly prove ſucceſſefull, becauſe it doth quite miſtake the intereſt of Chriſtianity, which is nothing elſe but by the knowledge of the Scriptures and the life of the Spirit to bring men to walk orderly before God and men, and live in the Communion which the Members of Chriſt owe to each other. And if we aim not at this even towards our Adverſaries to bring them hereunto, we deal not with them as Chriſtians ought to do, but forſake our profeſſion. Now it is neither the convincing them of their particular Errors without further inſtruction, nor the laying open of their ſhame, nor the vexing of their Spirits by troubling their perſons, or ſtoping their profeſſions that will bring them to any of theſe holy duties which uphold the truth of Chriſtianity, but this way of dealing will rather ſet them further off in their Affections, both from the love of the truth and from us: ſo that when we ſhall offer them means tending directly to that which is truely their way to life, they will reject the ſame, only becauſe they come from that hand which hath made it ſelf utterly hateful unto them.
Theſe miſtakes weaken the Cauſe greatly; but the univerſal neglect which is in Two main things, doth it far more.
The Firſt is, The neglect of duty in uſing ſpiritual means, and in a ſpiritual way towards Diſſenters.
The Second is, The neglect of brotherly Communion in ſpiritual things, which is the laſt point of the main intereſt of the Cauſe.
The firſt neglect which is of the means ſutable to the proſecution of the Cauſe doth proceed from the forenamed miſtakes, which indeed make ſome Profeſſors manage Proteſtancy as a State Religion, rather then a true profeſſion of Chriſtianity: and ſo they take their ſtrength (chiefly againſt Diſſenters) from State-Authority and practices ſubordinate thereunto in a worldly way of Policy rather then from the work of God and the work of the Spirit. And becauſe many of the active men who have parts, and ſo love to appear in the Front and to take matters upon them, have been byaſſed this way, ſome for one, ſome for another intereſt of State, making themſelves and all matters of Religion ſubſervient thereunto: therefore it hath pleaſed God to befool them in their Counſels, and to ſuffer Statan to ſet Inſtruments awork who have out acted them in all theſe wayes: but if they had walked by Faith in ſimplicity and godly ſincerity, according to the Rules of the Goſpel within their own Sphere, & not according to worldly wiſdom; if they had in a cauſe of Chriſtianity made uſe of none other means but of thoſe which Chriſt hath uſed and ſanctified unto them, and in that way by which he and his Apoſtles have ſhewed us they ſhould be uſed, they ſhould not have miſcarried as they have done, by truſting to the arm of fleſh, nor could Satan either have over-reached them in their Counſels, or ſtopped them in their proceedings which now he hath been able to do, becauſe he is of old Maſter of the Trade of policy and power, which they of late as young Prentices were beginning to take up; and this is ſo undeniably evident to any that will trace Publick proceedings in ſome actors, and compare them with the Rules of Chriſtianity, that I am (for my Brethrens ſake) aſhamed to ſpeak of it any more: and ſhall therefore turn my back upon particulars to cover them with ſilence as my fathers nakedneſs, nor ſhall I mention any more of this neglect in the general, leſt I ſhould ſeem either to reproach thoſe with their failings, who by admonition may be reclaimed from the error of their way, or to furniſh the adverſaries with matter of contempt againſt the Cauſe, by reaſon of our frailties who mannage the ſame.
The other neglect which is of Brotherly Communion in Spiritual matters, both amongſt our ſelves at home and toward the Churches abroad, is of all others the greateſt hinderance to the Cauſe, and obſtruction to the wayes of Goſpel-edification. For if brotherly Communion were not neglected, all the former miſtakes and neglects might be remedied by common advice: but becauſe it is not at all laid to heart, no remedy can either be applyed, or being offered become effectual. For now although ſome can diſcern the cauſes of our miſeries, and know where the Remedy thereof is to be found, and how to be made uſe of; yet becauſe our ſpiritual gifts are like dead mens bones ſcattered at the graves mouth, diſ-joynted, withered, buried within every mans particular breſt, without life and without coherence for the actions of life: therefore we are unſerviceable one to another, nor can there be any common Cure applyed to common Diſeaſes. For as the body of the Church cannot otherwiſe be ediſied then by it ſelf through love, when every joynt ſupplyeth according to the effectual working in the meaſure of every part, that which maketh the increaſe of the body: ſo the evils and diſtempers of the parts, which are deſtructive to the whole, cannot otherwiſe be taken away, but by the ſpiritual communion of gifts, and the ſupply of Graces from one member to another. For which cauſe I have made it my work for theſe many years to ſolicite the performance of this duty, and continue ſtill in ſo doing where ever I can get any opportunity to repreſent the neceſſity thereof. And although my earneſt and conſtant Solicitations have not been ſo effectual as I could wiſh, yet I muſt bleſſe God that they have not been altogether without effect; for although there is not much appearing outwardly, yet ſome grounds are laid which I am confident the gates of hell will never be able to ſhake.
It cannot be denyed but that moſt men are yet full of their own counſels, and therefore conſider not what is ſuggeſted or may be ſuggeſted by others; moſt men are full of their own ſtrength; and many of thoſe that preach ſelf-denyal unto others, practice in ſpiritual matters leaſt of it themſelves, and therefore they look not out for mutual ſupply of ſtrength from the brotherly communion of Graces; but all men almoſt do pleaſe themſelves in their own way, ſo that they regard no man furtherthen he doth come up and follow the way of their particular chooſing, becauſe the Apoſtolical Rule and practice that being free from all, we ſhould become ſervants unto all, 1 Cor. 9. 19. is for the moſt part not at all regarded. I ſay it cannot be denyed, but that for the moſt part as yet things are ſo; But when he who is now in action, ſhall have accompliſhed to ſcatter the Holy People, Dan. 12. 17. ſo that none of that ſtrength which Worldly-wiſe men have hitherto put their confidence in, ſhall be either ſhut up or left any more with them; Deut. 32. 36. then their care will be opened to believe theſe Suggeſtions, and acknowledge this to be a truth, that Chriſt is their Rock ſo far as they depend upon him, and act joyntly in his way, and no further. And if once this principle be entertained and made a Maxime to walk by in every thing, they will finde that the Lord will ſuddenly appear as Judge for his People, and ſpeedily repent him for his Servants. But till we leave all the confidences which by our own devices we have choſen to our ſelves, and till we have freed our ſpirits from the deluſions and the jealouſies which we have framed unto our ſelves, to ſanctifie the Lord alone in our hearts, and to make him our confidence and our fear by walking in his way, we cannot look for any proſperity, or expect that he ſhould appear amongſt us.
Now his way is the way of brotherly and holy Communion, to maintain the knowledge of his truth in the Scriptures, the life of his Spirit in the Covenant, and the obſervation of his Ordinances in the Church; And whatſoever Counſel we follow, or courſe we take which doth not lead us to the one End in this way, will never bring any comfort with it; And I may freely ſay, Becauſe this Counſel and courſe hath not only been neglected by all, but flighted and deſpiſed by ſome, therefore the Lord hath not as yet appeared amongſt us.
Thus we have ſeen what properly the Pro…ſtant Cauſe is, and what it is that weakens our hands in proſecuting the ſame. Now if we look back upon the Body of Practical Divinity which hath been delineated, to conſider what aſſiſtance and help we may give thereby unto the Proteſtant Cauſe, in caſe we ſhall deſire to concur with the forrain Churches of Chriſt therein, we ſhall find that it ſhall prove one of the moſt profitable inſtruments that can be made uſe of, to maintain all the parts and intereſts of the Cauſe, and that hardly any thing can be ſet on foot, that will be more ſerviceable both to certifie the miſtakes which make us miſcarry in our undertakings for Chriſtianity, and to ſet us upon the duties, without which the way of our Profeſſion cannot ſucceſsfully be proſecuted.
For if you reflect upon the intereſts of the Cauſe, and take notice what fitneſs this Engine will have to maintain the ſame; you ſhall perceive, that both by the properties of the matter and form thereof, and by the application of the whole to the uſe of holy Communion, it will be moſt advantagious to uphold the Profeſſion of our Religion:
For firſt, The matter thereof will be nothing elſe but the compleat and full ſubſtance of all thoſe Doctrines which are ſubſtantial unto Chriſtianity, as being neceſſary and uſeful to advance Scripture knowledge, to hold forth the life of the Spirit, and to direct all men in the obſervation of divine Ordinances, and in the wayes of their ſeveral Vocations to walk worthy of God, which are the only things to be intended in our Profeſſion, if we do mind Chriſtanity for it ſelf.
Secondly, The form of this Engin… …y be made ſuch a diſpoſition of thoſe Doctrines, as will ſhew forth the true … of handling Scriptural Truths Poſitively, which is to infer from known and undoubted Principles, by the Evidence and Demonſtration of the Spirit in matters known to the conſcience, clear and undeniably concluſions, avoiding all the propoſterious wayes of School and Philoſophical Diſputations, which for the moſt part proceeding from the pride and affectation of wit and learning, be get vain janglings and humane paſſions, multiply miſtakes, and propagate impicty in the minds of thoſe that are mainly taken therewith, and addicted therunto.
Thirdly, This whole Body of Divinity being made up as it ought to be, and for the end for which it is deſired, will not only be a witneſſe of the union of the Spirits of all Proteſtant Miniſters in the ſame ſaving Truth, againſt the reproach of a Fundamental Diviſion which is ſaid to be amongſt them; but it will be a Center of Concurrence, a ſubject of brotherly Correſpondency, and a means of mutual Communion in the work of the Goſpel, by which all hands will be ſtrengthened, and the hearts of thoſe that faint now by reaſon of their ſolitary walking, will be encouraged them to proceed with cheerfulneſſe, by reaſon of the conjunction of ſo great a help from all their brethren.
And truly beſides the aſſiſtance and ſupport which the truth it ſelf will receive from, this Work, by being publiſhed and held forth in that wherein all the witneſſes thereof do agree, (which is one of the greateſt helps that can be given to it in theſe times, of diſagreement, and therefore ſhould moſt effectually oblige our conſciences to intend it) the deſign of endeavouring a concurrence by this means with our Brethren, to give them encouragement to ſtand laſt in the defence of the Cauſe, is extreamly neceſſary, and therefore alſo to our conſciences every way binding and obligatory, ſo far as we deſire them proſperity in the Cauſe?
And here I mean not our brethren only that are abroad, but even thoſe that are at home alſo, whoſe ca… is not yet ſet…; and who knowes how full of Diſtraction and Deſolation it may be hereafter, … God in mercy prevent it not.
For if any will obſerve into how many pieces we are fallen; what the changes, breaches, and Diſſolutions are which are fallen and may fall upon us; what the effects are which this hath brought forth amongſt us, and how a liberty to all, to do without controle whatſoever every one pleaſeth, though never ſo offenſive, is ſprung up; and what the way of force (if there be a neceſſity ſtill to ſtand under it) may further bring to paſſe; If I ſay we will obſerve this, which is apparent to all, we may eaſily gather, that nothing will be more uſeful and ſerviceable to give a teſtimony of the truth unto the World, and to ſtrengthen each others hearts and hands by the unity of the Spirit in that teſtimony, then this Work will be. For in the time of our Diſſipation this may hopefully become a pillar to uphold the Truth, and therein a monument of our conjunction, an inſtrument of our concurrence in the Goſpel, and by Gods bleſſing in the End, a means to revive and reſtore the witneſſes to their heavenly ſplendor and authority: And if there were nothing elſe but this (which is clearly our own ſpecial Intereſt) yet this alone ſhould waken up to a full Reſolution to undertake this buſineſs with all ſpeed and diligence; chiefly becauſe the adverſaries make no delay to accompliſh their Deſignes againſt the wayes of Righteouſneſs, which we are bound withall our might to maintain. But beſides this neceſſity of joyning our ſpirits to a correſponding in the Truth amongſt our ſelves againſt common adverſaries, and the unlikelihood to be able to do it any other way, or any way ſo effectually and ſo eaſily as by this means: there is another ſtrong Obligation lying upon us in reſpect of Forrain Proteſtants t… …cur with them in the ſame Cauſe.
I ſaid in the beginning of the laſt parc… this Diſcourſe that our engagement to a concurrence with Forrain Proteſtants in the common Cauſe of Religion, doth lie cloſer upon us then I finde it apprehended by many: I ſhall now endeavour to make this apparent by repreſenting two things which ought ſadly to be laid to heart, and are undenyably manifeſt in the eyes of all the world.
The one is concerning Gods judgements againſt thoſe that have neglected the common Cauſe of Proteſtants.
The other is concerning our own Declarations and Oathes ſtrictly obliging us to minde the ſame.
For look we upon the heavy hand of God how it hath overtaken thoſe that have neglected the ſtate of Forrain Churches, we ſhall ſee that becauſe the late King and his perſecuting Prelates did not mind the true intereſt of the Proteſtant Cauſe, which is the Goſpel, becauſe they did not endeavour to help the Lord againſt the mighty, that is, to protect the Churches abroad by thoſe means which they had in their hands, and were anſwerable to the light of the truth whereof they made profeſſion, and becauſe the way of their Policy did lead them rather to fide with the common adverſaries for Self ends to betray the Cauſe, rather then to uphold it, therefore theſe publick Calamities have juſtly overtaken them and executed the vengeance of God upon them, that they who ſought themſelves only, without reſpect unto God and their brethren, ſhould utterly loſe themſelves without recovery, whiles God did find out a way to reſcue his Churches (which they deſerted) from the deſtruction which the Enemies deſigned againſt them.
I alledge this concerning the late King and his violent Prelates, as to me one of the main viſible cauſes of the Judgements of God upon them, for which I conceive they have been principally caſt off; namely becauſe their betraying of the truth of the Proteſtant Cauſe was the great ſin for which Chriſt had a quarrel with them; both as Hypocrites, who pretending to ſtand for the Proteſtant Cauſe did undermine it, and deſpiſed the low condition of the Churches abroad; and as Enemies to the Goſpel, who to ſuppreſs the light thereof then breaking forth, did perſecute thoſe moſt who did moſt ſincerely profeſs and practiſe Godlineſs at home. Theſe ſins have cauſe Chriſt to fall with his iron Rod upon them to daſh them to pieces, as we have ſeen before our eyes, becauſe herein their way was Diametrically oppoſite unto his kingdom, and therefore their ſin immediatly committed againſt himſelf, whereas their others ſins and deſignes might have a more direct Relation unto the ſtate of the Nation, for which alſo the power of the Nation hath been juſtly made uſe of to overthrow them. For ſeeing in the great battel which now is a fighting between Chriſt and his Saints on the one ſide, and the Beaſt and the Kings of the Earth on the other ſide, the powers both of Heaven and Earth, that is, both of the ſpirits of men, and of the frames of States muſt be ſet a work to oppoſe each other reſpectively in their contradictory Properties: it is not poſſible that any viſible power amongſt men can remain unſhaken, And whatever is not ſubordinate unto the power which is given unto Chriſt both in Heaven and Earth, muſt be ſo ſhaken, as to be removed and aboliſhed for ever both out of Heaven and earth; hence it is that their power which they imployed not for Chriſt, but againſt him, is juſtly brought to nought, and brought to nought before all others; becauſe it did ſtrike more at the root of the Churches ſtanding, and did more deceitfully oppoſe the breaking forth of the Light of the Truth then any other Enemies whatſoever.
Now they did ſtrike at the root and did more deceitfully oppoſe then others, becauſe they were entruſted with more Fundamental truth and more light then others were, and had more abilities every way to uphold the Cauſe better then others had, and becauſe the Churches did rely more confidently upon them and their aſſiſtance then upon others: but the truth and the light wherewith they were entruſted, they held in unrighteouſneſs: and the confidence which was caſt upon them, and which they were willing to ſeem to anſwer, they betrayed utterly into the Enemies hands: chiefly then when Signor Con & Banzani negotiated the Papal deſigns with them amongſt us.
This I obſerve with grief for the guilt which they brought upon themſelves, and not out of any perſonal hatred againſt the men: for none of them ever diſobliged me otherwiſe then in oppoſing the Proteſtant Cauſe, and by neglecting the Opportunities which I was inſtrumental to offer unto ſome of them, whereby the Goſpel might have been advanced, if they had been ſo happy as to have made uſe thereof. But they regarded not the affliction of Joſeph, and therefore now they are gone captive with the firſt that are gone into captivity, Amos 6. 7. And the Juſtice of God upon them ought to be obſerved to his Glory, that others may fear, and that we our ſelves may be ware of falling under the ſame condemnation: for now the ſame duty is required of us which then was incumbent upon them, and that as ſolemnly if not more ſtrictly then ever, they were obliged them unto: for we have condemned them for that which they did neglect, and have bound our ſelves with ſolemn Remonſtrance, and a ſacred Oath to mind the common Intereſts of Proteſtants which they ſo ſinfully neglected; we then having judged them to be unfaithful in the Cauſe of God, and engaged our ſelves to mend their fault, if ever God ſhould put us in a capacity ſo to do, if now when we are in that capacity, we ſhould neglect this duty, we ſhall deſerve a heavier judgement then they are fallen under, if we be found guilty of the ſame neglect.
The ſolemn Remonſtrance in the name of the ſtate of the Kingdom publiſhed, Decem. 1641 before the troubles began, doth declare the whole ſtate obliged, and conſequently every faithfull ſubject therein, according to his place, to labour by all offices of friendſhip to unite their forrain Churches with us in the ſame cauſe, & to ſeek their liberty, and proſperity, as bound thereunto by charity to them, and by wiſdom for our own good, for by this means, our own ſtrength ſhall be encreaſed, and by a mutual concurrence to the ſame common End, we ſhall be able to procure the good of the whole Body of the Proteſtant Profeſſion. Here the State is engaged to mind the cauſe of the Churches abroad, and to procure the good of the whole Proteſtant Profeſſion. The cauſe of the Churches is not a meer worldly intereſt, but a ſpiritual cauſe; and the main good of the whole Proteſtant Profeſſion, is not a worldly concernment, but a Goſpel perfection by the unity of the ſpirit to build up one another in love; if this good can be procured to the whole Profeſſion, nothing will be wanting to their ſafety and proſperity: But if this good be not ſought after and endeavoured, what every elſe may be intended, will not much avail the main of their proſperity. Now to bring this to paſſe, and to unite them in a true Goſpel intereſt with us, nothing can be more directly ſubſervient then this deſign to gratifie their deſires of obtaining ſuch a Body of Practical Divinity from us. And to confirm this, and bind it ſtrongly upon our conſcience, the ſolemn League and Covenant between God and the Nations, doth engage deeply all thoſe that took that Oath, to deſire affectionately and endeavour ſincerely, that the ſucceſs of our proceedings may be deliverance and ſafty to all Gods people, and an encouragement to other Chriſtian Churches groaning under, or in danger of the yoak of Antichriſtian Tyrannie, to joyn with us in the ſame or like Aſſociation and Covenant, to the glory of God, enlargement of the Kingdom of Jeſus Chriſt, and the Peace and Tranquility of Chriſtian Kingdoms and Commonwealths. Theſe are deep profeſſions, as made in the preſence of God, and therefore ought to be ſo much the more conſcionably minded.