An Earnest Plea for a Gospel Communion in the Way of Godliness, Discourse 1

An Earnest Plea for a Gospel Communion in the Way of Godliness · Discourse 1

p. 1Of the First. What is meant by a Bodie of Practicall Divinity.

BY Practicall Divinity, is meant the revealed truths of God, concerning the obedience of the faith which is to be yeelded 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 2 Pet. 1. 22. & 3. 1. 1 Joh 1. 16 Rom. 12. 1. 2.2 Pet 1:222 Pet 3:11 John 1:16Rom 12:1Rom 12:2facultie to the testimony of Gods Word, when we conceive aright of his meaning therein. The second, as we partake of it, is the Conformity of the purposes of our heart, to that which is known to be Gods will, when we prove how good, perfect and acceptable it is. That first, is in the Notions of the Mind to beget Knowledge: This other, is in the Conviction of the Conscience, to beget Resolutions and obediential Performance. Of the first sort of truth, Christ saith, If ye continue in my Word, ye shall know the truth; Joh. 8. 31, 32. Of the second, he saith, He that doth truth, commeth 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 evill, and the doing of truth; that is, Vice and Vertue to one another: He saith, p. 2every one that doth evill (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 error, but especially to that of lying and deceitfulnesse, which are no lesse inseparable companions of vice, then sincerity and uprightnesse are of vertue in the souls of men.

Now both the Intellectuall and Practicall truth, is originally existent in the living word, as in the principle and fountain; and from thence by the testimony of Jesus, which is the Spirit of Prophefie 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, Joh. 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. Theologie, but that which is taught by the divine Oracles: foreign can onelyonly furnish us with that knowledge which is true Theologie; and whether it be in the Theoreticall or Practicall matters, nothing is true Divinity, but that which is divine truth; nor is any thing a Diviue 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 facultie, and cannot act orderly without the Understanding; yet the Theoretical truths notionally apprehended, bring the soul to no perfection of happiness, except they become fruitful 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 felicitie; It had been better (saith Peter) not to have known the way of righteousnesse, then after 2 …. 2. 21.they have known it, to turn from the holy Commandment. If ye p. 3know these things (saith Christ) happie are ye if ye do them: Jo…. 3. 17.whence it followeth, that if ye do them not, you are not happie, although ye know them. And the Apostle James, doth place the blessedness of a Man in his Deed, as distinct J…m. 1. 21. 2….from his bare knowledge, when he saith, He that is not a hearer of the Word onelyonly, but a doer of the work, this man shall be blessed in his Deed: The happiness of his condition is made perfect in his Deed. Whence it is evident, that Practicall truths import us, and reach our happinesse more neerly then Theoreticall; because that which we know, although it be a truth, is no part of our felicitie, nor a true blessing of God unto us, except it either bring forth an enjoyment of the life of God in us, or else result from that enjoyment to us: for the substance of all our felicitie unto all eternitie, is nothing else but our union with God, which is the enjoyment of his life; and this life is onelyonly enjoyed then when by his truth he liveth in us, and we in him. His life in us, is spirituall 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 lesse of the enjoyment then the power of life; but there is a Two-fold knowledge 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 commeth into the World, Joh. 1. 9. and 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 eternall power and God-head, so that Rom. 1. 19. 20.Rom 1:19Rom 1:20they are without excuse; and that also which maketh them shew the work of his Law written in their hearts. All this is manifested in them, and shewed unto them, partly by the Rom. 2. 15.Rom 2:15Creation 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 p. 4common and supernatural, which is specially revealed knowledge; nay although it might be in such a high degree, as to manifest all Mysteries unto them, may befruitlesse: and he that hath it, without blessednesse, 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 unrighteousnesse, Rom. 1. 18. And although he doth know God, yet he glorifyeth 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 darknesse rather then light, Joh. 3. 19. And he that may know all Mysteries, may yet want Charity, and be nothing as to the happinesse 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 happinesse, if God make it fruitful, 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 becommeth truly happie: This knowledge then doth not otherwise make us happie, 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 doe the will of him that sent me, he shall know of the Doctrine, whether it be of God, or whether I speak of my selfe. And the second is, that upon the keeping of the Commandements, both the Father and the Sonne will manifest unto the soule p. 5which loveth them, their presence in love. For Christ saith, Joh. 14. 21. 23. He that hath my Commandements, 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 keepe 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 soule, is the consequent of the obedience of faith: and so it is in that of S. John, 1 Epist. Chap. 5. 20. And we know that the Sonne 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 Sonne 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 truths 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 subserviant 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 be an Apostle according to the faith of Gods Elect, and the acknowledgement 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 acknowledgement of the truth; so the acknowledgement of the truth and faith, is appointed to beget the life of Godlinesse in Beleevers. Therefore as the end and perfection of his Apostleship was the begetting of faith by the acknowledgement 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. Godlinesse therefore, which is the practise of divine Truth, is the measure of all intellectual truths; for whatsoever matter of knowledge is not proportionate, p. 6subordinate, and subserviant 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 studie of Practical Divinitie, is of farre greater concernment unto all, and farre more to heeded, esteemed, and entertained in the Schools of the Prophets, then the studie of contemplative Mysteries and notions of Divinitie; whereupon Controversal matters are ordinarily attendants. And seeing there are so many bodies and Systemes of Theoretical and Conteroversal 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 bodie or Systeme, of Practicall Divinitie found in all the Churches; whereunto we see neverthelesse, that all Theoretical truths ought to be referred, and 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 Bodie 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 godlinesse, under severall 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 the parts thereof unto their confideration, that the number of tasks being distinguished and known, such as God shall inable and stirre up to manifest his truth, and to joyn with others in compleating this work, may know p. 7what tasks to chuse, and how to concur 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 contriveance 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 subserviant thereunto.

We shall therefore look upon the end and use of the Work, that we may find the parts thereof without defect, and without superfluitie.

The truth of Godlinesse, 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. Ephes. 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, we are enabled to work out our salvation; that is, to do all our works in God. This then is the compleat end of Practical Divinitie, 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 p. 8doth not directly tend unto this end, is no part of this Bodie, and ought not to be mentioned in it; but whatsoever doth thus tend thereunto, ought not to be omitted.

To deliver then all, and neither more nor lesse, then all the Doctrines and Truths which may directly be helpful to advance a Man unto the attainment of this end; I conceive that this bodie of Divinitie should be made up of two General 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 Godlinesse, 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 Godlinesse can be taught; and without the acknowledgement of which, no Man can be rationally dealt withal 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 p. 9of Professors, wherein God doth set people in this life; as of Husband and Wife, Father and Childe, Master and Servant; of Magistrate and Subject, of Pastor and Flock, and such like: To all which several 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 soyl 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 Bodie of Divinitie, 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 Bodie; so the matters belonging to each of these heads ought to be delivered fully, yet not superfluously; that is to saie, so as they should not onelyonly contain the Marrow, but the flesh and full substance of all profitable truths; yet without needlesse Repetitions, large Amplifications, Rethorical Digressions and enlargements, which to move mens affections, rather then to convince their Conscience, and enlighten their understandings, are frequently used by writes of Practicall Matters.

And as these General parts of the whole Bodie ought thus to follow one another, in respect of their natural 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 redundancie.

And although such a Bodie of Truths fully and clearly delivered, might suffice to Men that are free from all prejudice and of able pars, to direct them in all Cases of Practise, which may be incident to the Course of their life; yet because p. 10the 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 naturall men, will be cleared by the Doctrine of the Bodie it self) should be added unto the Bodie 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; onelyonly to make this Appendix of case-Divinitie 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 selfe in seeking out by the testimonies of the Scripture, and the undoubted tenor 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 joyfulnesse of hope, in respect of our selves; and by the sincerity of love, 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 13:9in respect of our Neighbour: These generall Directions then should first be delivered with an example, in a case or two, how to use them, and then the particular cases which have some difficultie 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 distribution of particular Tasks, because p. 11each 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 bodie, wherein all the bones do hang one upon another; so that besides the number of parts, the tallness of each part, and the place thereof in the bodie may be discerned: And although such a delineation as this of bare bones, will have no life in it, and be onelyonly like the rude draught of a Painter before he puts colours to his work; yet it may be not onelyonly usefull, but will be even necessary to make the features of the bodie appear, which afterward 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 … 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 things which are supernatural, and also in very many things which are natural; so that in respect of these he hath not any true Notions at all, till they be renewed in him; and in respect of these, the Notions which he hath, he cannot improve so, as to apply them by himselfe towards their right ends, without some speciall 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 full maintain some generall 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-slyding, 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 withall, 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 p. 12to Socinian Principles) that God doth oblige no man to entertain any thought, either of spirituall or naturall things, or of his own dealings with man-kind in the one or the other way, which is contrary to sound Reason; but that every one who will either conceive of God rightly, or live unto him justly, is obliged to do it in a rationall 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 bodie 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 rationall in it selfe, and to all intellectual Creatures, the original cause of all Reason, because every Truth and Precept of dutie revealed to Man therein, is by the Scriptures rationally offered to the Conscience of these that are taught of God thereby; and because they that are taught, are bound to take notice of the reasons why they believe 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 beene separate from his Wisdome, so we ought to conceive, that his Wisdome 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 sound 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 taske to p. 13the 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 acknowledg that God is, and that the life of man may have some reference unto him by the knowledge of his will. Therefore these things before all others must be rationally made out unto him: and to this effect, Four Heads of truth ought to be handled satisfactorily, which are these.

First, That there is a God.

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

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

Fourthly, That the Scriptures were given by those Men, to teach all men the true way of fearing, 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 p. 14else 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.

WHen 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, sutablie unto the nature and properties of Gods being, and not other wise.

5. That the nature and propertie of Gods being, seeing in all things it is the first and supream, is in it self infinitely perfect, and to all other things the alone Author of all good; p. 15and that therefore it ought to have the glorie 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 himself 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 if a man doth give unto God the glorie which is due to his Name, by being thankfull unto firm; he may assure himselfe, that God, as he is wise and all-knowing, will take notice of him; and as he is just and good, will be mercifull and beneficiall unto him.

Of the Third.

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

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

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

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

p. 16OF the Fourth.

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

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

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

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

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

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

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

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

3. That the Consciences of Men bearing witnesse to them of their wicked deeds, even against their wills, though they live in outward prosperitie, put them in fear; and bearing witnesse also of the vertuous deeds of good Men, though they are in outward adversity, yet comfort and support p. 17them; which inward testimonies of the Consciences of men are not vain notions, but undeniable Evidences of a judgment to come, which the Soul within it self is sensible of.

When these things are throughly 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 1 Cor. 15. 46.1 Cor 15:46& spiritual man: so I suppose he doth cause the Truths of Rationality concerning himself 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 Prae-supponenda, 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 p. 18is 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 supernaturall Objects, and beget thereby the acts of divine. Faith therein, which worketh through love in the whole Man; all which is acceptable unto God.

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

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. p. 19Hereunto 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 sound reason, which a natural morall man is capable of; and upon the grounds of divine Testimonie 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 Analogie 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 alwaies the Covenant in their eye, as Mariners 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 runne such wild courses: nor is it possible (as I conceive) ever to unite the Professors of Christianitie to each other, to heale their Breaches and Divisions in Doctrine and Practise, 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 fundaniental 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 p. 20beget love towards God in a believing soul; for no doctrine of Faith doth otherwise oblige any man to love and obedience towards God, then as it is revealed to manifest Gods love unto us, as he is become our Saviour, and to make us faithfull towards him in the Covenant.

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

To erect and settle the Covenant with us, we must needs know 1. The true Instrument of the Covenant wherein it is revealed. 2. The things belonging to the true Tenor thereof, as they are offered 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 beleeved,

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 beleeved,

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 beleeved,

1. Concerning the infallibility of the Scripture, we believe p. 21that 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 forme 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 lawfull for any to conceive, that they can speak of matters of Faith more exactly and properly, in respect of the things themselves; or more conveniently and fitly, in respect of the Capacities of men, then the Holy Ghost hath done in those Writings.

3. Concerning their clearness this is to be believed;

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

p. 22Of the things belonging to the Tenor of the Covenant.

COncerning the Tenor 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 sinne; 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 himselfe 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 himselfe, Joh. 4. 24. & 5. 26.

The Properties shewing who he is, are these,

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

His subsistence is in three, who bear witnesse in Heaven: the Father, the Word, and the Holy Ghost, and these three p. 23are one and the same God, 1 John. 5. 7. The Father unbegotten; the Son only 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, Judgment and Righteousness in the Earth, for his own Jer. 9. 24.Jer 9:24Glory, and according to the tenure of the Covenant.

Of Man.

MAn is to betaken 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 Miserie. 3. In the state of Grace and Reconciliation unto God.

Of the Mediator Jesus Christ.

JEsus Christ the Mediator of the new Covenant betweene 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 three-fold 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 fitnesse 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 p. 24the effect of the Covenant, is also to be acknowledged; that not onelyonly the Relation which is betweene God and us in Christ, may be believed; but the Tenor of ths 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 termes 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 beleeve 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 onelyonly for his sake, and not for any things in themselves.

The Terms 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, Isai. 59. 21.Isa 59:21but the righteousnesse of God through faith, to be made conformable unto the image of the Sonne of God, shall become Children of God, and Heirs of eternall 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 Sonne, that he might be the Rom. 5. per. totum.Rom 5first borne amongst many Brethren, Joh. 1. 12. He gave them power to become the Sonnes of God; and Joh. 6. 39. I should lose nothing of all which he hath given me, but raise it up againe at the last day.

The terms of the Agreement by which the Covenant is made in Christ with the Beleevers, are; That God will be merciful to their unrighteousness, 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 terms 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. p. 25That such as separate themselves unto the Lord, and touch not the uncleane thing, shall be received by him; that he will dwell amongst them, and walke in them, and be their God, and they shall be his people: that he will be a Father uuto them, and they shall be his Sonnes and Daughters, 2 Cor. 6. 16, 17, 18. And that everyone who doth suffer with Christ, shall also reigne 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 dyed, and made these promises his Testament unto those that beleeve and make profession of his Name; and rising againe 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 Gospell 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 for ever; 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 generall offer of Grace is on Gods part, calling all men to Christ to partake of the Covenant.

2. How the particular Termes of the Contract are made good with Beleevers, and with the Professors of Christs name.

p. 26Of the generall offer of Grace.

IN the Generall 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 beleeve, That God hath appointed the Gospell to be preached to Men dead in sinnes 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 beleeve; That they are called to receive the pardon of their sinnes, 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 sinnes; and by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses, Act. 13. 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 walke in darknesse, but shall have the light of life, Joh. 8. 12.

Concerning the third, we beleeve, that the way by which Men 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 beleeve the Gospell, 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 Termes of the Covenant are made good to beleevers.

IN the particular Call of Beleevers, three things should be acknowledged. 1. How they are made to beleeve and entertaine the offer of the Covenant. 2. How God doth make good the Tenor of his Covenant in Christ towards them. 3. How they are made sensible of their happie condition in Grace, to apprehend their right to Glory.

Concerning the first, we beleeve, that such as heare the p. 27Word, & are moved to answer the Call given them therein, and to embrace effectually the Promises of the Covenant through the knowledg 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 own 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 beleeve that God doth make good unto all such as by Faith are found in Christ, the Tenor 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 untill 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 beleeve that all true Beleevers 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 2 Cor. 1. 12. Our rejoycing is this: the testimony of our coiscience, that in simplicity and godly sincerity by the grace of God we have had our conversation in the World.

How the Particular Terms 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 doth consist.

First, That such as profess 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.

p. 28Secondly, 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 beleeve 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 beleeve also that the gathering together of Prosessors into one body is lawfully performed when they professedly give up themselves unto God through the Ministry of the Testament which Christ hath instituted, and by their professed subjecting of themselves to all the Ordinances of Gods house, which make the Beleevers 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 beleeve 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 Prophesy, and by joining 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 p. 29watch 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 beleeve that the Eldership is more especially bound to oversee 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 everywhere to Repent, and beleeve the Gospel. Acts 17. 30. Luke 24. 47.

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.

p. 30Matters of Truth to be known to confirm us in the Covenant.

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

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

Secondly, What the Beleevers 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 beleeve,

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 beleeve 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 lawfull authority to those that are Publick persons in the Profession of the Covenant.

Concerning the Second We beleeve.

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 whom he hath ordained them, as Evidences of their dependance upon him and of their owning of his Covenant and of their Profession whereof before the world.

p. 31Secondly, We beleeve 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 & 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 and 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 becommeth from an Old a New creature and is born again.

2 How that change is wrought in the Soul by the knowledg 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 decitfullness of a pretended or imaginary change discovered.

Concerning 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.

p. 323 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 cheif 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 bodyes 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 bodyes a living Sacrifice unto God by the Covenant, Three things must be known, for the ordering of our conversation aright in respect of Ourselves, in respect of our Neighbour, and in respect of God: for hereunto the Apostle Tit. 2. 12. doth rese…re all mens vertuous actions in this World, by Sobriety, Justice, and Religiousness.

p. 33Sobriety doth comprehend all the way of our coversation with Our-selves; Justice all our conversation with our Neighbour; and Religiousness 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.

Of 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 commeth; 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-denyal, accompanyed 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 vicious; 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 p. 34the acts of our natural Affections within the bounds of that lawfull 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 delightfull actions inherent to the body.

6 What the Rules of Sobriety are in respect of the lusts of the eye, as outward sights for pleasureand euriosity, 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 Sobrieiy are for the ordering of our behaviour as well in speeches as in actions, as at all times, so especially in times of crosses 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 Iusteth 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.

p. 353 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 called (viz. by God in the Covenant) unto Liberty: only use not Liberty for an occasion to the flesh, but by love serve one another. Gal. 5. 13. 14.Gal 5:13Gal 5:14Let every one please his Neighbour for his good to edification, as Christ pleased not himself, but came 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 as otherwise they may be profitable unto them: whether it be the Communication of Mercifullness by which we relieve them of their Miseries; or of Bountifullness, by which we provoke them to Love and to 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 obligingly 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.

p. 36Of 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 tye 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 ways; 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; Glorify therefore the Lord in your Soul and in your Body which are the Lords. 1 Cor. 62.

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 commeth 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 s…ould 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 benot to walk always in the light of a good Conscience towards God and men, Acts. 23. 1. and 24. 16.

p. 37Fifthly, Whether the proper Rule of a good Conscience in this walking, is not to follow 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 & profess openly the truth, 2 To worship God privately and publikly, 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 Joining 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 itself compleat' which hath not all the parts joined 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 joint 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.

p. 38And 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 conformity 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 our whole Obedience is nothing else but a total subjection of our wills nnto his will, as it is revealed in the Law, Rom. 2. 20. for God hath given the form of knowledg and of the truth in the Law, to this end that we should not displease him, but to studie to please him in all things; for the whole substance of our Religious fear and love is contracted unto this aim that we should do nothing that is displeasing, but every thing as it is acceptable unto him. Our performance then 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 Tenne Commandements given in Mount Sinai, which God wrote twice in Tables of Stone, are the Universal Rule of Righteousness, as they contain the nature of all Duties which are generally obliging nnto every one, and as they comprehend in one expression, both the Spiritual and Bodily perfection of every Human Action.

The Doctrine then of the Tenne Commandements should be delivered to this effect, in Four distinct Heads.

The First should contain the Rules of interpreting the Commandements.

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, p. 39and the signes which manifest the sins; and although perhaps some of the things formerly mentioned in some of the parts of the life of Godlinesse, may come to be named here againe, 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 onelyonly to be handled as they are commanded and forbidden in the Law, which is the universall rule of Righteousnesse, 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 nowhere be properly handled but in this consideration of the Law.

The fourth and last head, should discribe 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 walke 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 Practicall Divinity will be made up.

p. 40Of the Circumstantials of the Life of Godlinesse.

ALthough the former rules of Piety, which are common to all Beleevers and Professore, may well suffice to direct every one upon all occasions what to doe, not onelyonly because they containe the grounds of all duties, and the properties of all vertues; but because God in the Covenant hath expresly promised, that he himselfe will teach all his children; and Christ hath engaged himselfe to send unto his Disciples, a spirit which shall lead them in all truth: yet seeing the Scripture doth lay open not onelyonly the substantiall rules of the whole Profession, in the generall nature of vertue and vice by the precepts of the Law, but doth mention in particular termes, 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 againe I shall desire that it may be observed, that the things here to be handled, 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 substantiall property never to be altered; but in this part all actions are to be 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 owne places, yet the handling of them ought not to go any further then to define the universal nature & 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 severall 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 substantiall Doctrin, p. 41for under that respect all things are handl…d 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 verture 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 the life of the Professors, some relate unto both.

The naturall circumstances concerne either the Sex in respect of the difference which God hath made therein; or the societies which arise amongst men from the conjunction 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 domesticke 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 fromtheir conjunctions, we observe that

The first natural Conjunction and Societie is of the Male and Female, of one with one, for the propagation of Mankinde, 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 joyne therein.

4. Of the duties which married persons owe to one another, p. 42by 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.

Fourthly, How far both Ministers and Magistrates are bound to endeavour each in their owne way, to rectifie the abuses of this Ordinance, by repressing all Whoredoms, 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 setlement 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 looke 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 come to the years of discretion is towards their Parents, and how they ought to yeeld unto them not onelyonly honour and obedience, but a requitall in their old age.

p. 436. 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 brethern 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 meere strangers.

All these conjunctions and societies are properly naturall and unavoidably 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 found, 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 seeke 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. VVhat lawfull services and employments are in humane Societies, and for what ends men ought to offer themselves to be servants unto others.

p. 444. VVhat 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 Citeis 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 What 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 Mofaical Law in the Commonwealth 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 Human Societies.

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

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

Concerning Subjects we must know

WHat the Dutie of a Christian Subject is towards the Supreme and Subordinate Magistrates.

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

p. 453 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 iwith several Charges.

Concerning the Members of the Church we must know

1 What Right and Relation a true Professor of Christianity hath to any or all the Churches of Christ.

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

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

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

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

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

p. 46Concerning those that bear Office in the Church of God, We must know

1 What 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 conjoint, 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 jointly, as being the Seed-plot and Seminary of all Vertues to be exercised therein, is the state of Schools: 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 Schollers of both Sexes.

Hitherto I have reckoned up summmarily the Heads of those Truths which will make a full Body of Practical Divinity, p. 47if they be throughly handled, and if the particulars which may be referred thereunto be fitly brought in.

As concerrning 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 neeed 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 itself: but I would not have the Body of Positive Truths overburdened with Cases: because our main Study ought to be about the knowledg of the Rules, and our exercise about the application of the same to our ways: therefore we need not propose a body of Difficulties to be resolved, but our wisedome will be, either to avoid them so far as may be by a cleer direction preventing them, or to overcome them when they cannot be avoided, 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 Worke and offer Tasks to those that shall be willing to joyne in compleating this pious Undertaking: not that I presume to prescribe or limit any within these bounds, or to follow this Method, but that I would give occasion unto such General hints as these are. For unto these three Heads of Principles, Substantials, and Circumstantials of Practice, I suppose all the Collections which may be made out of our Authors, may be referred; and if this Effect can be obtained in any competent measure, I shall have what I intended by these Proposals.

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