An Earnest Plea for a Gospel Communion in the Way of Godliness, Discourse 2
Of the Second. What the Reasons and Motives are, which should induce us to make up this Body of Divinity, and Communicate it to Forraine Protestant Churches.
IF to advance this Gospel-work, there were nothing else to move us, but the excellency of the thing it self, and the Call which we have thereunto by forreine Churches, with those Arguments which in their Letter they have alleadged: Truly these inducements alone might abundantly suffice, and ought to engage us most effectually thereunto: for if we have any true zeale to the glory of God, by the Propagation of the Gospel; if there is any sincere inclination to entertain the Communion of the Spirit, by the Communication of spiritual Gifts and Graces: and if there is any fervency of love toward the Brother-hood, or affections of serviceablenesse towards the fellow-members of Jesus Christ; all other reasons besides those which they offer unto us, will be found superfluous, and of little use to perswade; because the heart that is rightly set in heavenly places, and raised unto the true Objects which unite the same with God, is not acted by earthly Motives, although it may reflect sometimes not unprofitably upon matters of particular concerment.
But we find too often (and that to our great griefe) when we have to deale even with men that are accounted eminent in the Profession of Religion, and that are of good abilities to judge of all things else, that yet those Reasons which in their own nature are best, most spiritual, and most universal, are not towards them most effectual to perswade; but the motives which are more particular, more outward, and of lesser worth, do rather work, and take more powerfully with them. Whether this doth fall out, either because good Men do not alwaies thoroughly understand the best Reasons; or because the matter thereof though understood, yet is not alwayes mainly and directly intended: or because the Reasons which are of lesse worth, are alwaies more levell to all mens naturall Capacities; Or lastly, because outward and particular matters are most suitable to close with humane affections; I will not now stand to discourse. What ever the cause of this may be, I shall endeavour at this time to prevent it, by taking into consideration both sorts of Reasons; that both such who (being truely Spiritual) are in love with Christianity for it selfe, and such also who (walking in a lower Spheare) regard more directly humane and outward relations, may finde in this undertaking, that wherewith they ought to be affected.
If we looke then before other things upon God, and upon our selves as in his hand; we may perceive that he doth highly honour us above our reformed Brethren: Chiefly herein, that having received with them the truth of the Gospel in the purity thereof, we are made partakers above them of this most eminent gift of Practical knowledge, and enjoy the meanes thereof more abundantly then any other Church whatsoever: Yet the enjoyment of the most eminent of his Gifts is not all the Honour which God hath conferred upon us, but he hath caused the Excellency of this blessing to become apparent unto all the Churches: So that they not onelyonly respect, love and esteeme us for the same, but they heartily with and desire for themselves the same favour at Gods hands; and they are moved without envy, to make their application unto us in a friendly manner, that we in love to Gods glory would impart unto them the fruit of that kindness which he hath bestowed upon us. Thus we see that he hath not onelyonly in reference to himselfe, put Ornaments upon us, to beautifie us with salvation, but in reference to our Brethren he is pleased by this meanes to make us honourable amongst them; for he doth set us forth in their eyes as vessels which containe the Richest of his graces, and by whom he seemes to be willing to make unto all people his feast of fat things, full of marrow, Isa. 25. 6. and a feast of wines on the lees well refined; and least we should not take notice that we are sitted to be serviceable in this kinde unto the whole houshold of faith, he hath moved some of the chiefe members thereof (who are brands pluckt out of the fire of persecution) to put us in minde of this part of our duty, by suing towards us, and calling upon us for the improvement of this peculiar Talent, unto the end for which the Lord hath given the same unto us; for they tell us in their Letter God hath given all his Gifts to every one to profit withall: That to profit with his Gifts is to administer unto others; That we are not the direct owners of his Gifts, nor are they our propriety to use them as we please, but all our Title to them is onelyonly this, that we are Stewards thereof to use them as he hath appointed us; and as by the right use thereof we may expect a great reward and increase of Glory to our selves; so by the abuse of our trust, that is, the not using of our Talent to benefit others thereby, we shall be found unprofitable servants, & deserve both to be deprived of the Grace we have received, & to be cast off into utter darkness where weeping is and gnashing of teeth for ever. Thus we see they put us to the tryall of our love towards God, by the discovery of our willingness to please him in fulfilling the known purpose of his will; They put us to the triall of our love towards our Brethern, by the manifestation of our Resolution to furnish them with that which may benefit them to their Edification; They put us to the triall of our faithfulness both towards God and Man, by our behaviour in our Stewardship and obedience to him that doth imploy us, and our forwardness to dispence his Gifts unto our Brethren, to whom by his appointment we are bound to bestow them; And they put us unto the tryall of our sincerity in beleeving the Promises, & fearing the Threatnings, by the sense we have of the rewards that shall be given to those that use rightly, and that abuse their Talent: And for all this they not only set before our eyes the thankfulness which we owe unto God for the honour he hath conferred upon us more then upon others; but they put us in minde of the wayes by which onelyonly we are enabled to Glorifie God here on Earth amongst men: by which we are made capable of being Glorified with himselfe in heaven hereafter; and by which the Justice is maintained, which maketh all the Subjects of his Kingdome through the Holiness of their Communion, susceptible and sensible of their owne and each others happiness, and without which there would be little difference between the State of Christs Kingdome and the Kingdomes of this World. For as concerning our thankfulness towards God for the honour done to us by him, seeing our goodness cannot be extended unto him, Psal. 16. 2. (for no man can be profitable unto God, as he that is wise may be profitable unto himselfe Job 22. 2.) but onelyonly unto the Saints that are in the Earth, and to the excellent ones in whom is all our delight: What other or less acknowledgement can we render unto him, then affectionately to endeavour, that the fruits of his kindness towards us may have some reflexion back again towards him, by redounding to the Comfort of his owne dearest Children.
And concerning the onelyonly way by which we are enabled to glorifie God on Earth, our Saviour tels us that herein his Father is glorified, that we bear much fruit and so become his Disciples; No man can shew forth the Fathers Glory otherwise, Joh. 15. 8.then as it and he is in the Son, nor can any man be in the Son otherwise then by becomming his Disciples; nor can any man become his Disciple otherwise but by following him in the way wherein he did glorifie his Father: Whence it is that the Apostle teaching us to glorifie God with one minde and mouth, Rom. 15. 6, 7. doth set Christs example before us as the onelyonly rule, bidding us receive one another as Christ also received us to the Glory of God: Now the way by which Christ received us to the Glory of his Father, was no other but by the imparting of his Fathers Graces, and the free propagation of his goodness unto Man-kinde; by this means he hath (as the true Vine) borne much fruit, and by this means we also shall bear much fruit if herein we become his Disciples; nor is there any other way on Earth opened but this to glorifie God amongst men; for all good works without which no Glory can be given unto God, of what kind soever, glorifie him only in this that they shew forth his vertues, and cause men to take notice of the excellency of his Nature, that they may have cause to admire and love, and praise him in the same; and if we doe not set our hearts entirely to work all our works in God, that he may thus be glorified thereby; we have renounced in our heart the great end of our Creation, which is nothing else but his Glory; and the only meanes by which that end is attainable, are good works shewed forth unto men, Matth. 5. 16. for we are Gods workmanship created in Jesus Christ unto Gods Works, wch God hath before ordained that we should walk in them, that in the ages to come he might shew the exceeding Riches of his Grace in his kindnesse towards us through Christ Jesus, Ephes. 2. 7. 10. Thus then the onelyonly way to glorifie God the Author of this Talent is to improve it, by imparting unto others freely that which Christ hath freely given unto us.
Nor is there a readyer way by which we are made capable of being glorified with God hereafter, then thus to glorifie him on Earth; we see the slothfull servant was deprived of Glory, because he was slothfull; and others were made partakes thereof, because they were diligent and faithfull in using their Talents; and the promise is that such as are wise shall shine as the brightness of the Firmament; and they that turne many unto Righteousnesse, as the Stars for ever and ever. This then is our wisedome to win soules unto God, and turne many unto Righteousness, and this will prove the greatest folly, and the greatest unthankfulnesse that we can be guilty of, that having so great a Talent in our hand, and so fit for such a service, we should not thereby Honour God by making it usefull to the enlargement of his Kingdome.
But above all this there is a Law of Justice which doth require this duty of us as a debt to be paid unto all that are susceptible of the benefit thereof; but chiefly unto those that Challenge it as having a right thereunto; all that belong to the houshold of Faith, have a right to all the priviledges of the house, and all the Gifts and treasures pertaining to it are theirs; all things are yours saith the Apostle, 1 Cor. 3. 21. 22. because every member of the Body hath an interest in all the Graces which flow from the head as conferred upon the Body, nor doth any member possesse any thing for it selfe, but for the whole; nor is any thing in it selfe, but as it standeth in its place to serve the whole, and as it belongeth unto other members; for we are said to be members one of another. So that we have a right to Challenge for our use, as our owne, all the Graces which another hath, if we stand in need thereof; nor is it lawful for any to refuse the Communication of any spiritual gift wherewith he is possessed, to any that craveth it of him in the name of Christ, except he will make himselfe guilty of the breach of the great and Fundamental law of the Kingdome of Heaven, upon which the happiness of that whole Sate is settled; for the happiness of the State of Christianity above all the Sates of the world is this, that all the Subjects thereof are but one new Creature and Spiritual man in Christ, that they are made and called to serve one another in Love, as he served us, and to enjoy him in each other, as he is the same light of Truth, and light of God in all; for the enjoyments and possessions of all other men in all other States and Kingdomes of this World are distinct and peculiar to every one, because some things are incommunicably proper to some more then to others, as their lot is fallen amongst men (& except this Law in natural things were observed, there would be nothing but endless and inextricable confusion and strife, yea much more then now is amongst the Sons of men) But it is not so in Spiritual things; the Spiritual man his joy is this, that others partake of al his blessings, that others have a right in him & interest & he in them for all their Grace, and that he is a debtor of all that he hath unto every one, and every one are debtors of all that they have unto him; So that none can count himselfe happy or Compleate in any thing, or ought to rest contented within himselfe, without the Happiness, Perfection and Contentedness of others: Thus none can want what another hath; and what God hath given unto any, it is to be offered unto all; and he that doth not live by this Rule in the Chuch of God, doth exclude his owne soule from the Communion of Saints, and maketh himselfe incapable of all the Felicities of Christs Kingdome. We see then how many and how strong the obligations are, which bind us unto this duty of Spiritual Communication of the Graces which we have received to profit withall; for if we should not intend this, we shall discover our selves to be of all men the most ingratefull towards God, and most unworthy of all the Honours which he hath cast upon us; We shall shew our selves destitute of all love, both to God and man, and of all faithfulnesse in the trust committed unto us, of all sincerity in our Profession, and of all care either to advance Gods glory as becommeth the Disciples of Christ, or to be advanced unto glory by him, or to maintain the happiness of our owne Estate by fellowship with his members, or finally to discharge the debt of Righteousnesse which we owe unto others on Gods behalfe; for God hath assigned the payment of all the debts which we owe unto him, which are the fruits of his Graces towards us, to be laid out upon the members of Jesus Christ, that much joy and many thanksgivings from many hearts and mouths, may redound to the Glory of the Father through him. If then we should hold this truth of God in unrighteousnesse, we should not onelyonly be found enemies to God and our selves, so far as in us lyeth to frustrate him of his intent, and our selves of all the honour whereunto he doth designe us, but opposite unto all goodnesse, to suppresse the brightness of his glory, to darken the comforts of his Children, to defraude our Brethren of their just claime and expectation, and to deprive all sorts of men of that wherein we are indebted unto them, for it is not onelyonly our Brethren (that challenge that which is their right, of us, on Gods behalfe) to whom we owe this duty as a debt, but we owe it unto all men; that either now, or in after ages may profit thereby, towards the advancement of Christs Kingdome; and that is the thing which our Brethren in the Conclusion of their Letter, presse (though breifly yet throughly) upon us: for having proposed Gods intention in giving his Gifts, our duty answerable thereunto, and their demand grounded upon both, they represent unto us the benefits which ensue our performance of their request, which are all the effects of the truth which is in the Gospel, as by it selfe it is usefull unto all sorts of persons, young and old, Teachers and those that are taught, Godly and ungodly, Peaceable and Contentious: True Professors and those that erre from the Truth, whether by Hypocrisie, or Security, or Obstinacy; and in a word to all men, aswell of this age as of that which shall arise hereafter, all the advantages of Instruction, Direction, Correction, Comfort, Reproof and Conviction, tending to set forward peace and Joy through Righteousnesse and Holinesse in the soules of men, or whatsoever blessing else, any shall stand in need of in their severall Conditions: all this I say, we are Debtors to procure unto them, by the meanes which are put in our hands to that effect; for at this time both God and Men doe call upon us to make this use of our Peculiar Talent of the word of life, in holding it forth unto them.
If therefore we should hide our Talent, and put this Candle which the Lord hath lighted amongst us to give light unto all that are in the house, under a bushel, that is, if we condiscend not to this their desire, we shall wrong all the Churches; we shall robbe these in particular that sue for it of what is their due: and as much as in us lieth we shall make the word of Truth ineffectual, and shew our selves Adversaries to his vertue and the manifestation thereof: which how the Lord will in the End take at our hands, I shall not need to mention. But I shall heartily rather pray that in love to himself and to his Truth our spirits may be stirred up to behave ourselves in the opportunity of doing this Service as shall be most answerable unto our own happiness, and the glory and the kingdom of Christ whereunto we are called.
These are the Considerations which from the nature of the Dutie it self should induce us to the performance thereof, which our Brethren in their Letter having only touched and pointed at, I have thought good a little further thus to enlarge, that whatever shall be undertaken in this kind, may proceed from the right Principle and frame of heart, which will make the work acceptable unto God and profitable unto those that go about it. For if the work be not intended upon these grounds, & upon these alone directly & principally without worldly Considerations and human Respects as leading Motives, it will find but small success, and little conduct from the Spirit of Grace to give it a furtherance, because no enterprise can have more strength then its chief Aim and Object can give it.
And although some other Arguments of this nature and to the same effect might be alledged, or the same might be further insisted upon, perhaps not unprofitably; yet because these Motives are the chief to which all others may be referred, and so evident that they cannot (as I conceive) be denyed, and of such efficacy (if laid to heart) that where they take not, none other in this kind are like to perswade; therefore I shall not insist any further upon them, but come to the Second sort of Perswasions, which in order unto these foregoing may perhaps adde something to our Zeal and Resolution as it proceedeth from a mixt affection; which even good men are inclinable sometime to entertain rather as they are men, then as they are the Children of the most High, depending immediately upon his Will.
If we look then in the Second place upon ourselves as we are amongst the Professors of the Gospcel engaged not only to maintain the Credit of the Profession, but to advance the Reformation of the Churches both at home and abroad, and to concurre with Forrain Protestants to assist the Common Cause of Religion against the Enemies thereof, we shall find nothing more sutable to the Credit of our Profession, or more advantagious to our own and others reformation, or more effectual in our concurrence to assist Forrainers in the Common Cause, then the Compleating of this Body of Practical Divinity will be.
The Credit of our Profession doth include a twofold Notion: the one doth look at the Profession in it self, the other at us as Professors: in both these there is some matter of Credit to be upheld as to men. In reference to the Profession we are bound in Conscience (seeing we beleeve it to be the saving Truth of God) to make it Creditable and Honorable before all men, approving it unto their Conscience to be such as we beleeve it to be. And in in reference to our-selves, the good opinion others have of our sincerity, zeal and ability in the way of the Profession, doth oblige us in honesty to endeavour to the utmost to answer their expectation, and maintain the Honor of our Good name in relation to our Religion. In these respects I say, the Compleating of this Practical Body of Divinity will be of special use, as well for the honor of the Profession, as for our Credit in upholding it.
For whereas nothing doth so much either scandalze the weak, or stagger the ignorant, at the profession of the Protestant Religion, or give advantage on the one hand unto the Papists to seduce silly souls to a superstitious worship, as this Reproach, That we are all broken to peices among ourselves, and divided in our sense about Religion, having no certainty in any thing: on the other hand unto the self-conceited Libertines, to entice high-minded Zelots to the pride of singular Saintship, as this other Reproach. That we rest in practice of formes; and being destitute of the power of Godliness, have nothing that is spiritual in our Profession: Whereas (I say) both these Adversaries labour different ways,, and upon Colourable pretences (taken from particular misdemeanors wrongfully applyed unto the whole substance of Religion) to discredit and blemish the profession of the truth (which we Ministers are chiefly bound to uphold) there can be no course either more answerable to the nature of our Calling, or so proper to stop the mouths of these Adversaries, or so fit to settle the wavering thoughts of unstable souls, or more effectual to vindicate the Credit of the Profession from the aspersions of division, of uncertainty, of formality, and of the want of spiritual power, then to make up this Practical Body of Divinity. For it being composed of those many Positive doctrins which are undeniably evident in the Scriptures, which being understood will be cleer to the conscience by their own light, which will manifest all the true grounds of spiritual knowledg, not fantastically but with real Demonstrations, & which unanimously all Protestants will fully acknowledg to be the substance of their Profession and Religion: I say, those doctrines being gathered into a full body, will stand as an uncontroulable witness for the Credit of the Truth against all these injurious reproaches.
Nor can it be imagined that in the great multitude and variety of particular Opinions, in the manifold disputes and in considerate heats of men about matters extra-fundamental, and in the different practises of things which are but circumstantial, away of Peace and Unity should either be found for our-selves, or shewed unto others, by any other means then by a demonstration of our agreement in all Truths and duties which are necessary for Salvation in respect of God, and profitable for edification in respect of one another, And This is that which our Brethren in the Latter part of their letter hint at, when they tell us that such a body of Divinity will not only be serviceable for Schollars, but even for, Teachers, to furnish them with more usefull matter in their Sermons then now they are able to find in the book… of controversy, whereunto almost all their Learning is reduced, representing unto us the evill which befalleth most of their Churches: viz. that they are overwhelmed with matters of Controversy: that their Controversal writings are void of Piety, full of bitterness, and no ways tending to edification: And that their young Schollers of Divinity being traind up to this way of contertious Learning, for want of better Teaching, prove in the course of their Ministry very often void of all Charitableness, and strangers to peaceable Affections. Which evils by our Pious assistance and endeavours they hope may be remedied if we would gather out of our Authors who handle matters of Divinity in a Practical way as they relate to Conscience, a full and sound body of saving and savory truths, which may be put into their hands to waken them unto Righteousness. For they conceive not amiss that by Gods blessing such an Instrument of knowledg and way of Teaching which it will produce, may not only season their spirits with meek and humble thoughts concerning themselves, and with loving, kind and mercifull affections towards their Neighbours (which will make them peaceable) but may work upon them the power of Godliness, when they shall perceive how the Theoretical and necessary Truths of Faith which they make now matters of strife, and have disregarded as to their true usefullness, ought to be applyed unto their owne and other mens Consciences, to teach them to wake with God in all their wayes.
And indeed this is a sad matter, which not onelyonly those Churches groane under, but all the rest more or lesse, have cause to bemoane: That because many in the Ministry doe spend their strength and wit upon needlesse and curious dispensations about matters of private opinion, rather then upon the application of knowne and necessary Doctrines unto Conscience, because these disputations are agitated with more provocation to heat and animosity, then to regular and modest searches after the way to resolve doubts impartially; and because the smallest differences of opinions beget ordinarily the extreamest distances of affections, when men study no Rules of moderation in respect of Passions, or of being wise to Sobriety in respect of Contemplations, or of mutual forbearance in respect of actions (all which are things if not hated, yet suspected, slighted and neglected almost every where in this our age) I say because these disorders (which like weeds in a Garden not weeded, overgrow the Church) have taken place almost every where; it is very dolesul to see, that the maine and great truths of the Profession are extreamly neglected, and not at all Cultivated; and that by this meanes the Adversaries (who lie in wait to deceive the simple, and watch to discredit our Religion) do get all the advantages which almost they can desire, to bring their ends to passe upon us, and disrepect upon our Profession; for when the frames of matters are discomposed, as now they are in all the Churches (by reason of the alterations which are brought upon the States of the World;) it is no great difficulty for Cunning men, to worke Sinister impressions, and thoughts of Contempt against our Profession, upon weake Spirits, who know not the substance and true grounds of our Religion; but looke onelyonly (as most men doe) Superficially upon the outward appearance, and the worst side of other mens behaviours and failings.
For these causes, if we have any sense of Honour for the Truth, and if we have any desire as in Conscience we are bound to have, to maintaine the Credit of our Religion, and to free it from the occasions of all these prejudices, we should set our selves earnestly to hold forth, upon the Common and undenyable grounds of Truth, the substantial Excellency of the Doctrine of Piety, which by the making up of this Practical Body of Divinity may be done, and by none other way so effectually.
As for our owne credit amongst our Brethren in reference to the Profession, if we study not to mantaine it in Gods way, by the Propagation of the Truth wherewith we are intrusted, certainly God will blast it more then ever it hath been raised; Nor can we expect that any thing will uphold our Reputation in Gods way, amongst our Brethren, so much, as the Satisfaction which they expect, and we ought to give unto them in this their desire; for herein they put us unto the reall proofe of our sincerity, whether or no we are willing to doe any thing for the Faith, and for them; and if in this we faile them, we shall deserve to lose our Credit with them, and that most justly.
The Ministers of the Churches of Great Brittane have alwayes been esteemed by the rest of the reformed Protestants, to be sound in Judgement, learned in the way of Piety, and zealous in the Practice thereof, moderate in their Affections, & discreet in their writings against Dissentors: Therfore in the work of Reconciliation between the Lutherans and the Reformed Churches, they were never excepted against by either side, but rather accepted as Mediators of the difference by both sides, but cheifly by the side which is best reformed, whose confidence towards us, and esteeme of us is clearly manifested by the tenor of this letter which hath been written to us about the Body of Practical Divinity; for therein with a great deale of modesty and humility, they not onelyonly deferre a great deale of respect unto the worth that God hath put upon us, but they invite us to receive the Honour of being their Leaders to Godliness, & their Teachers unto after ages; and although we may not without presumption, thinke the better of our selves, because others preferre us in Honour to themselves, or have any high thoughs of our owne sufficiency (for who is sufficient for such things? and Christ we know is the onelyonly leader and teacher) because our Brethren esteeme highly of us by submission unto the Grace of God in us; yet if there be any truth of Generosity in our Spirits, or any resentment of duty towards such as love us in the Lord, we cannot be insensible of so mighty a provocation as this unto love and good works, but with all Zeale in true Humility giving glory unto God, we are bound to the utmost of our abilities to impart our selves unto them: not so much that they may not seem deceived in us, and we found unworthy of the Honour given to us; but that the free Gift of Grace may beexalted in the Communion of Saints, and God alone glorified thereby. Even amongst morall men it is true that Commendations adde life unto vertue; and that as the best things in their nature are most Communicable; so it is one of the chiefest delights of the best natures to Communicate the same, not so much to gain praise, as to do that which is good in it self, and praise-worthy; which is the Contentment of a vertuous disposition; and if this is true in morall dispositions, how much more ought it to be in those that are Spiritual; if therefore there be any vertue, if there be any praise, let us think not onelyonly how to make good the esteeme which they have of us, but rather to doe that which is good and commendable, as it is acceptable unto God and approved of men; for upon this Ground the Apostle, Phil. 4. 8. doth recommend unto our care and study, all things that are true, all things that are honest, all things that are just, all things that are pure, all things that are lovely, and all things that are of good report; and that in respect of vertue, and in respect of praise: And if in this work which we are now exhorting to be undertaken, all these Motives concurre at once, so fully and so eminently as in nothing more; and that not in a private but in a publick respect; then it followeth that if there be any vertue or sense of praise to be regarded in order to the holy profession, which onelyonly is our Glory, that we will not suffer our Reputation to fall to the Ground by a careless neglect of so manifest a duty, wherein our credit not onelyonly is so deeply engaged, but our Religion it selfe extreamly concerned: So that if upon these motives and considerations, this businesse should not at all be effected, it would not onelyonly be an Argument of a most brutish insensibility and stupidity in us towards that which is true honour; but it would clearly evince the unsoundnesse of our hearts in the Profession itselfe, when we should appeare so carelesse of maintaining and propagating the truth thereof, that even with the loss of our own reputation, and the loss of the love of those that have sued to us for this duty, we should suffer it to be blasted and lie under Contempt, when it is in our power to Vindicate, both it and our selves from reproaches.
And thus much concerning the point of Reputation; The next Motive in this kinde is the advancement of the Reformation of the Churches, both at home and abroad; a thing which doth mainely concerne us, a thing whereunto we are deeply engaged, and a thing whereunto this work will be very Conducible; for as concerning the Churches abroad; that it will be a profitable instrument in their hand, to set forward the Reformation which they stand in need of, we can have no greater proofe then their owne Confession in their Letter; for this is the very ground why they make it their suite unto us, that such a Body of Divinity may be compiled, because they expect from it and by it an effectuall meanes to take away the cheife Causes of their Distractions and Disorders in Spiritual things. And because our owne Disorders in some kinde here at home, in stead of being Reformed, have increased of late, and doe procced from the same diseases which have begotten theirs; therefore in procuring a Remedy for our selves, we may hope to become helpfull unto them also.
Now that this Body of Practical Divinity will be very usefull to this purpose, may be gathered from the nature of our disease, and the property of the Cure to Remedy the same.
The diseases which afflict us, proceed from the ignorance and distempers of our minde in things pertaining to God, and from the unrulinesse of walking in things pertaining to Men: This ignorance in the understanding, and distemper in the will, and unrulinesse in the outward man, is fomented by the slight and Cunning Craftiness of some men of Corrupt mindes, who being reprobate concerning the Faith (as not adhering to the Testimony of Jesus in the Word, which is the rule thereof) & having taken up either a Superstitious and Traditional formality, or a singular and selfe-conceited Spirituality of worship and of godlinesse, they deny the power and resist the truth of both, by taking away the Grounds, and making voide the Common Profession of Christianity.
These men both superstitiously and singularly affected, seeking to get followers unto their severall wayes and opinions, agree to wast the Churches, and to blast with a pestilent breath all that is not conformable to their practice, if they can finde any small colour for raising Calumnies against it; and thus they fill the Churches with disputes, and the heads of ignorant people with profane and vaine bablings, which daily increase unto more ungodlinesse: For by this meanes scandals are multiplyed, the unity of the Spirit dissolved, the bonds of peace neglected, factions set on foot and continued with animosity, wherein the weaker sort as Children are tossed too and fro, and carried about with every winde of Doctrine, till they lose their hold of all Principles, and then give themselves over to Atheism.
This is the nature of our diseases both at home and abroad: Therefore the Remedy for both will be the same, which can be … other but to this effect.
First, that the faithfull Ministers and Professors of the Gospel both …, should stand fast together in one Spirit and …ving together in one way for the faith of the Gospel, and in nothing terrified by their Adversaries.
Secondly, that they should both with one consent agree upon some profitable way of handling necessary and usefull Controversies, and of stunning profane and vaine bablings, and the Contradiction of Science falsly so called.
Thirdly, that we and they should endeavour by all possible meanes to fight against our spiritual adversaries with the sword of the Spirit, which is the Word of God: holding out unto the World the same forme of sound words, and dividing the Doctrine of Truth rightly in one and the same way of preaching and handling the Scriptures to advance Godlinesss, as it becommeth workmen that need not to be ashamed.
And to enable us all jointly to endeavour these things; I am very confident that next unto the Graces of the Spirit, and the infallible word of truth, delivered unto us in the Scriptures (which are the two things which God hath Covenanted to continue with the Ministry unto the end of the World, Isay. 49. 21.) I say next unto these two, I am confident that no means can be used to enable us unto that endeavour more fitly, and with Gods ordinary blessing more succesfully, then this Body of Practical Divinity, if it were compiled and communicated in English to our men at home, and in Latin to those that are abroad.
For the three parts of this Body, if they were throughly and fully handled (as from our Authors they may be) will meet directly and in a right order with the three maine and Original Causes of our disorderlinesse and distracted Condition, to shew the Spiritual wayes of Reforming the same, wherein if we shall agree to walke unanimously, as no doubt we will, we may undoubtedly also beleeve, that by this Union we shall to all our adversaries become not onelyonly invincible but irresistible to work the overthrow of Satans Kingdome. And this shall suffice also concerning this point of Reformation, which is to be advanced by this meanes: and which the faithfull Ministry of this Land is bound to endeavour by the Tenor of their solemne League and Covenant in the presence of God, who hath put the meanes of this in our hand to be effected, and now calleth upon us to make use of the same.
The last thing which I mentioned, whereunto we are engaged, and whereunto this Body of Divinity will be effectuall, is to Concurre with Forrain Protestants in the Common Cause of Religion, and to assist them against the Common Enemies thereof. This Concurrence and assistance is an engagement that doth lie closer to us then I finde it apprehendred by many: Therefore I shall endeavour to represent unto those that are Conscionable in matters of publick Conce…nment, not so much what helpe may be given to the cause by this meanes, for that may be clearly seen by what is said already, but what the obligation is which should make us Concurre with Forrain Protestants to uphold the profession of the cause.
As Concerning the assistance which this worke will yeeld unto the Cause, if we will adde any thing to that which hath been said already concerning the Credit of the Profession, which it will helpe to uphold, and concerning the Reformation of Disorders, which it will helpe to take away, we may consider two things.
First, What properly the common Cause is.
Secondly, What it is that weakens our hands in prosecuting of it.
If the Common Cause of Protestants be made any thing else then the Propagating of the light of the Gospel, which is attested in the Scriptures, that the Kingdome and life of Jesus Christ may take place in the soules of all men, to the Glory of God the Father, by the graces of his Spirit, it is fouly mistaken.
For all that we have protested for in former time against Popery, is this, that we will not be led by the dictates of other men, to beleeve and practise upon implicit faith and blind obedience what they prescribe to us in matters of Religion, but that in such matters we will knowingly relie onelyonly upon the Word of God revealed in the holy Scriptures, to follow the dictates thereof.
And as We are bound still to continue this Profession against Popery on the one hand; so in these distracted times especially we are obliged to adde a further Protestation to cleer the truth of our profession on the other hand: which is this, that as we think it not lawfull for us to give up our faith to other men, so we conceive it neither acceptable to God, nor safe for us to be led by the dictates of our own imaginations alone to beleeve and practice singularly and by our selves, whatever in matters of Religion we shall in our own private Conceit fancy to be right; but that we will rationally entertain and handle the word of God in the holy Scriptures, for the understanding and practising of all Religious Truths offered and duties prescribed unto us therein: that is to say, that we will not interpret the Scriptures in matter of outward duty and performance, contrary to the Common grounds of Reason and righteous order amongst men; and in matters of inward relation towards God, that we will be wise unto Sobriety, conceiving that to be the truth of the Spirit which is most answerable to the Common Principles of the Faith of all Ages, and to the Spiritual state of holy Communion which Jesus Christ hath setled in the new Covenant between God and all his Members.
The common Cause of Protestants hath these Four main Interests in Christianity, by which it upholdeth the truth thereof, and thereby is distinguishable from all other Professions.
The First is The Interest of Scripture knowledg.
The Second is The Interest of the life of the Spirit.
The Third is The Interest of orderly walking in all Gods Ordinances, Natural and Spiritual.
The Fourth is The Interest of the Communion of Churches in reference to mutual edification in these forenamed matters.
These Interests being all joined and professedly followed (that is, openly owned without offence, as it becometh the Disciples of Christ) make up the true Protestanc Cause, that is, the profession of Christianity: And if any one of these be not followed, the Cause is so farre deserted as it is neglected.
By Scripture knowledg (which is the fundamental Rule and Seed of the profession of Christianity) Protestants were begotten and are distinguished from Papists.
By the life of the Spirit (which is the heart and soul of the profession of Christianity) Protestants to grow up in Christ who is their head, till they shall come to a perfect man: and are distinguished from Socinians and all such as turn Christianity into a Moral profession of a new kind of Philosophy, which is refined and entertained upon revealed Principles, but in effect nothing besides or above human Reasoning.
By the orderly walking in all Gods Ordinances (which is the visible body of the profession of Christianity) Protestants stand firm in the truth, to bear witness thereof unto the world, and are distinguished from all Libertines that pretend to be so piritual as to be a bove all Ordinances.
And by the Communion of Churches (which is the activity of this visible body) Protestants are strengthned in their growth and testimony, made invincbile against their Adversaries, made helpfull to each other and the Cause, and distinguished from all those that pretend to the singularity of Saintship in their several ways by themselves alone, with the condemnation of such as goe not along with them.
These being the true Interests of this Cause as it is subordinate unto Christianity, and Christianity being taken up upon none other Ground but as it is revealed in the holy Scriptures, nor maintained to any other End but to manifest the life of Jesus Christ by his kingdom unto the world, it is cleer that the whole observation of outward Ordinances and the practice of mutual communion, which are the two latter Interests of the Cause, must rise from the first, and rest in the second of those which are the former: and whatsoever designes, practices, negotiations and undertakings are said to be for Christianity or the Protestant Religion (which are all one) and do not tend to advance directly, either Scripture knowledg or the life of the Spirit, or the walking under Ordinances, or the Communion of Churches, or do tend seemingly to advance any one of these without a reference to all the rest, they are to be judged false, deceitfull and destructive to the cause and truth of Christianity.
Therefore we ought to acknowledg none to be a Servant to the Cause of Christ (that is a true Protestant) but he who walketh by this Rule of the new Creature; and upon such be peace and upon the Israel of God.
As for me, I shall by Gods grace never entertain any designs and practices, or favour any motions and pretences which are undertaken and prosecuted with subtilty on with a strong hand against the persons of a party disagreeing from my judgment, upon this Ground because they favour not my way; but I shall make the prosecution of these forenamed Interests as by spiritual means and ways they are approveable to the conscience of every rational man, the open and only rule of my walking in this Cause. And if any man shall find me shaying from this path, and shew me that I am not in it, he will oblige me to thank him for converting a Sinner from the error of his Way.
Hitherto I have given you my sense of the Common Cause of Protestants; Now I shall adde a word or two concerning that which I suppose doth weaken our hands in prosecuting of it: And that is partly an ordinary Mistake; partly an universal Neglect of Duty in the Actors for it.
The Mistake is in two things.
First, That most men meaning well to the Protestant Cause, as they do understand it, act all rather against the Adversaries thereof then for the Cause it self.
Secondly, That when they act so, they take up no rule of Reason or Moderation in dealing with Adversaries for their good, or upon grounds of Justice, but give way to Passion and Hatred; and all that is imagined to be hurtfull to them, is supposed to be advantagious to themselves: both which are Courses altogether preposterous unto Christianity. For the true way of advancing Christianity is not destructive but edificative: that is, doth not intend to overthrow and build at leisure afterward as the Method of some is: but it doth intend to build first Christs kingdom, that thereby it may overthrow the frame of Satans Policy: for it holdeth forth the word of life and truth, that by the manifestation of light it may dispell error and darkness; And when this is done, then it proceeds to the condemnation of the ways of unrighteousness: first it bringeth our thoughts unto the obedience of Christ, that then every strong Hold of Satan, and every imagination and high thing which exalteth itself against the knowledg of God may be cast down: for except we bring Christ with us, and set him a working upon the Spirits of men that are in the snares of Satan, and led captive at his pleasure, we shall never be able to bind the strong man that hath possession of their souls: and farreless shall we be able to spoil hm of his goods, which are the lusts and the inclinations of the flesh whereby he doth act self will in them, that they may not be subject to the will of God.
The way then of Christianity is more directly Positive then Negative; and therefore it is a mistake to think that refuting and opposing of Adversaries is the main business which ought to be prosecuted in these times: but a farre greater mistake it is to think that by making the ways of our Adversaries odious, or by vexing their persons, and prejudging them any way, (by hook or crook as we use to say) in the freedom and conveniencies of professing their Tenets, we shall profit our Cause, or gain much upon or against them. No surely: for this is a farre greater Mistake then the other; and yet this is the ordinary practice which is most commonly followed by those who are zealous for the Cause. But this way cannot possibly prove successefull, because it doth quite mistake the Interest of Christianity, which is nothing else but by the knowledg of the Scriptures and the life of the Spirit to bring men to walk orderly before God and men, and live in the Communion which the Members of Christ owe to each other. And if we aim not at this even towards our Adversaries to bring them hereunto, we deal not with them as Christians ought to do, but forsake our profession. Now it is neither the convincing them of their particular Errors without further instruction, nor the laying open of their shame, nor the vexing of their Spirits by troubling their persons, or stopping their professions that will bring them to any of these holy duties which uphold the truth of Christianity, but this way of dealing will rather set them further off in their Affections, both from the love of the truth and from us: so that when we shall offer them means tending directly to that which is truly their way to life, they will reject the same, onelyonly because they come from that hand which hath made it self utterly hateful unto them.
These Mistakes weaken the Cause greatly; but the universal Neglect which is in Two main things, doth it farre more.
The First is The neglect of duty in using spiritual means and in a spiritual way towards Dissenters.
The Second is The neglect of Brotherly Communion in spiritual things, which is the last point of the main Interest of the Cause.
The first Neglect which is of the means sutable to the prosecution of the Cause, doth proceed from the forenamed Mistakes, which indeed make some Professors manage Protestancy as a State-Religion rather then a true profession of Christianity: and so they take their strength (chiefly against Diffenters) from State-Authority and Practices subordinate thereunto in a Worldly way of Policy rather then from the word of God and the work of the Spirit. And because many of the active men who have parts, and so love to appear in the Front and to take matters upon them, have been by assed this way, some for one, some for another Interest of State, making themselves and all matters of Religion subservient thereunto: therefore it hath pleased God to befool them in their Counsels, and to suffer Satan to set Instruments awork who have out-acted them in all these ways: but if they had walked by Faith in Simplicity and Godly Sincerity, according to the Rules of the Gospel within their own Sphere, and not according to worldly wisdome; if they had in a Caute of Christianity made use of none other means but of those which Christ hath used and sanctified unto them, and in that way by which he and his Apostles have shewed us they should be used, they should not have miscarried as they have done by trusting to the arm of flesh, nor could Satan either have over-reached them in their Counsels, or stopped them in their proceedings which now he hath been able to do, because he is of old Master of the Trade of Policy and Power, which they of late as yong Prentices were beginning to take up; and this is so undeniably evident to any that will trace Publick Proceedings in some Actors, and compare them with the Rules of Christianity, that I am (for my Brethrens sake) ashamed to speak of it any more: and shal therfore turn my back upon particulars to cover them with Silence as my fathers nakedness, nor shall I mention any more of this neglect in the general, lest I should seem either to reproach those with their failings who by admonition may be reclaimed from the error of their way, or to furnish the Adversaries with matter of contempt against the Cause by reason of our frailties who mannage the same.
The other Neglect which is of Brotherly Communion in Spiritual matters both amongst our selves at home and toward the Churches abroad, is of all others the greatest hinderance to the Cause, and obstruction to the ways of Gospel-edification. For if Brotherly Communion were not neglected, all the former Mistakes and Neglects might be remedied by common advice: but because it is not at all laid to heart, no remedy can either be applyed, or being offered become effectual. For now although some can discerne the causes of our miseries, and know where the Remedy thereof is to be found, and how to be made use of; yet because our spiritual Gifts are like dead mens bones scattered at the graves mouth, dis-jointed, withered, buried within every mans particular brest, without life and without coherence for the actions of life: therefore we are unserviceable one to another, nor can there be any common Cure applyed to common Diseases. For as the body of the Church cannot otherwise be edified then by itself through love, when every joint supplyeth acording to the effectual working in the measure of every part, that which maketh the increase of the body: so the evils and distempers of the parts, which are destructive to the whole, cannot otherwise be taken away but by the spiritual communication of Gifts and the supply of Graces' from one member to another. For which cause I have made it my work for these many years to sollicite the performance of this duty, and continue still in so doing whereever I can get any opportunity to represent the necessity thereof. And although my earnest and constant Sollicitations have not been so effectual as I could wish, yet I must bless God that they have not been altogether without effect; for although there is not much appearing outwardly, yet some grounds are laid which I am confident the Gates of Hell will never be able to shake.
It cannot be denyed but that most men are yet full of aheir own counsels, and therefore consider not what is suggested or may be suggested by others; most men are full of their own strength; and many of those that preach Selfdenyal unto others, practise in spiritual matters least of it themselves, and therefore they look not our for mutual supply of strength from the brotherly communion of Graces; but all men almost do please themselves in their own way, so that they regard no man further then he doth come up and follow the way of their particular choosing, because the Apostolical Rule and Practice that being free from all, we should become servants unto all, 1 Cor. 9. 19. is for the most part not at all regarded I say it cannot be denyed but that for the most part as yet things are so; But when he who is now in action, shall have accomplished to scatter the Holy People, Dan. 12. 17. so that none of that strength which our Worldly-wise men have hitherto put their confidence in, shall be either shut up or left any more with them, Deut. 32. 36. then their care will be opened to beleeve these Suggestions, and acknowledge this to be a truth, that Christ is their Rock so farre as they depend upon him, and act jointly in his way, and no further. And if once this Principle be entertained and made a Maxime to walk by in every thing, they will finde that the Lord will suddenly appear as Judge for his People, and speedily repent him for his Servants. But till we leave all the Confidences which by our own devices we have chosen to our selves, and till we have freed our spirits from the delusions and the jealousies which we have framed unto our selves, to sanctifie the Lord alone in our hearts, and to make him our confidence and our fear by walking in his way, we cannot look for any prosperity, or expect that he should appear amongst us.
Now his way is the way of Brotherly and holy Communion, to maintain the knowledge of his truth in the Scriptures, the life of his Spirit in the Covenant, and the observation of his Ordinances in the Church; And whatsoever Counsel we follow or Course we take which doth not lead us to one End in this way, will never bring any comfort with it; And I may freely say, Because this Counsel and Course hath not only been neglected by all, but slighted and despised by some, therefore the Lord hath not as yet appeared amongst us.
Thus we have seen what properly the Protestant Cause is, and what it is that weakens our hands in prosecuting the same. Now if we look back upon the Body of Practical Divinity which hath been delineated, to consider what assistance and help we may give thereby unto the Protestant Cause, in case we shall desire to concur with the forraign Churches of Christ therein, we shall find that it shall prove one of the most profitable instruments that can be made use of, to maintaine all the parts and interests of the Cause, and that hardly any thiny can be set afoot, that wil be more serviceable both to certifie the mistakes which make us miscarry in our undertakings for Christianity, and to set us upon the duties without which the way of our Profession cannot successfully be prosecuted.
For if you reflect upon the Interests of the Cause, and take notice what fitnesse this Engine will have to maintain the same; you shall perceive that both by the properties of the matter and form thereof, & by the application of the whole to the use of holy Communion, it will be most advantagious to uphold the Profession of our Religion:
For first, The matter thereof will be nothing else but the compleat and full substance of all those Doctrines which are substantial unto Christianity, as being necessary and usefull to advance Scripture knowledge, to hold forth the life of the Spirit, and to direct all men in the observation of divine Ordinances, and in the wayes of their severall Vocations to walk worthy of God, which are the onelyonly things to be intended in our Profession, if we do mind Christianity for it selfe.
Secondly, The form of this Engine may be made such a disposition of those Doctrines, as will shew forth the true method of handling Scripturall Truths Positively, which is to infer from known and undoubted Principles, by the Evidence and Demonstration of the Spirit in matters known to the Conscience, clear and undeniable Conclusions, avoiding all the proposterous wayes of Schoole and Philosophicall Disputations, which for the most part proceeding from the pride and affectation of wit and learning, beget vain janglings and humane passions, multiply mistakes and propagate impiety in the minds of those that are mainly taken therewith and addicted thereunto.
Thirdly, This whole Body of Divinity being made up as it ought to be, and for the end for which it is desired, will not onelyonly be a witnesse of the union of the Spirits of all Protestant Ministers in the same saving Truth, against the reproach of a Fundamentall Division which is said to be amongst them; but it will be a Center of Concurrence, a subject of brotherly Correspondency, and a means of mutual Communion in the work of the Gospel, by which all hands will be strengthened, and the hearts of those that faint now by reason of their solitary walking, will be encouraged then to proceed with cheerfulnesse, by reason of the conjunction of so great a help from all their brethren.
And truly besides the assistance and support which the truth it selfe will receive from this Work, by being published and held forth in that wherein all the witnesses thereof doe agree, (which is one of the greatest helps that can be given to it in these times of disagreement, and therefore should most effectuallyu oblige our Consciences to intend it) the designe of endeavouring a Concurrence by this meanes with our Brethren, to give them encouragement to stand fast in the defence of the Cause, is extreamly necessary, and therefore also to our Consciences every way biding and obligatory, so fa…re as we desire their prosperity in the Cause?
And here I mean not our Brethren onelyonly that are abroad, but even those that ate at home also, whose case is not yet settled; and who knows how full of Distraction and Desolation it may be hereafter, if God in mercy prevent it not.
For if any will observe into how many peeces we are fallen; what the Changes, Breaches, and Dissolutions are which are fallen and may fall upon us; what the effects are which this hath brought forth amongst us; and how a liberty to all, to do without controle whatsoever every one pleaseth, though never so offensive, is sprung up; and what the way of force (if there be a necessity still to stand under it) may further bring to passe; If I say we will observe this, which is apparent to all, we may easily gather, that nothing will be more usefull and serviceable, to give a testimony of the truth unto the World, and to strengthen each othere hearts and hands by the unity of the Spirit in that testimony, then this Work will be. For in the time of our Dissipation this may hopefully become a pillar to uphold the Truth, and therein a monument of our Conjunction, an instrument of our Concurrence in the Gospel, and by Gods blessing in the End a Means to revive and restore the Witnesses to their heavenly splendor and authority: And if there were nothing else but this (which is cleerly our own special Interest) yet this alone should waken us to a full Resolution to undertake this business with all speed and diligence; chiefly because the Adversaries make no delay to accomplish their Designes against the ways of Righteousness, which we are bound with all our might to maintain. But besides this necessity of joining our spirits to a Corresponding in the Truth amongst our selves against Common Adversaries, and the unlikelyhood to be able to do it any other way, or any way so effectually and so easily as by this means: there is another strong Obligation lying upon us in respect of Forrain Protestants to concurre with them in the same Cause
I said in the beginning of the last parcel of this Discourse that our engagement to a Concurrence with Forrain Protestants in the Common Cause of Religion, doth lie closer upon us then I finde it apprehended by many: I shall now endeavour to make this apparent by representing two things which ought sadly to be laid to heart, and are undenyably manifest in the eyes of all the world.
The one is concerning Gods judgements against those that have neglected the Common Cause of Protestants:
The other is concerning our own Declarations and Oaths strictly obliging us to minde the same.
For looke we upon the heavy hand of God how it hath overtaken those that have neglected the state of Forrain Churches, we shall see that because the late King and his persecuting Prelates did not mind the true Interest of the Protestant Cause, which is the Gospel, because they did not endeavour to help the Lord against the mighty, that is, to protect the Churches abroad by those means which they had in their hands, and were answerable to the light of the truth whereof they made profession, and because the way of their Policy did lead them rather to side with the Common Adversaries for Self-ends to betray the Cause, rather then to uphold it, therefore these publick Calamities have justly overtaken them, and executed the vengeance of God upon them, that they who sought themselves only, without respect unto God and their Brethren, should utterly lose themselves without recovery, whiles God did finde out a way to rescue his Churches (which they deserted) from the destruction which the Enimies designed against them.
I alledge this concerning the late King and his violent Prelates, as to me one of the main visible causes of the Judgments of God upon them, for which I conceive they have been principally cast off; namely because their betraying of the truth of the Protestant Cause was the great sin for which Christ had a Quarrel with them; both as with Hypocrites, who pretending to stand for the Protestant Cause did undermine it, and despised the low Condition of the Churches abroad; and as Enimies to the Gospel, who to suppress the light thereof then breaking forth, did persecute those most who did most sincerely profess and practise Godliness at home. These sins have caused Christ to fall with his iron Rod upon them to dash them to peeces, as we have seen before our eyes, because herein their way was Diametrically or positeunto his Kingdom, & therefore their sin immediatly committed against himself, whereas their other sins and designes might have a more direct Relation unto the state of the Nation, for which also the power of the Nation hath been justly made use of to overthrow them. For seeing in the great battel which now is a fighting between Christ and his Saints on the one side, and the Beast and the Kings of the Earth on the other side, the powers both of Heaven and Earth, that is, both of the spirits of men, and of the frames of States must be sett a work to oppose each other respectively in their Contradictory Properties: it is not possible that any visible power amongst men can remain unshaken; And whatever is not subordinate unto the power which is given unto Christ both in Heaven and Earth, must be so shaken as to be removed and abolished for ever both out of Heaven and Earth; hence it is that their power which they imployed not for Christ, but against him, is justly brought to nought, and brought to nought before all others because it did strike more at the root of the Churches standing, and did more deceitfully oppose the breaking forth of the Light of the Truth then any other Enimies whatsoever.
Now they did strike at the Root and did more deceitfully oppose then others, because they were entrusted with more Fundamental truth and more light then others were, and had more abilities every way to uphold the Cause better then others had, and because the Churches did rely more confidently upon them and their assistance then upon others: but the truth and the light wherewith they were entrusted, they held in unrighteousness: and the Confidence which was cast upon them, and which they were willing to seem to answer, they betrayed utterly into the Enimies hands: chiefly then when Signor Con and Banzani negotiated the Papal designes with them amongst us.
This I observe with grief for the guilt which they brought upon themselves, and not out of any personal hatred against the men: for none of them ever disobliged me otherwise then in opposing the Protestant Cause, and by neglecting the Opportunities which I was instrumental to offer unto some of them, whereby the Gospel might have been advanced, if they had been so happy as to have made use thereof. But they regarded not the affliction of Joseph, and therefore now they are gone captive with the first that are gone into Captivity, Amos 6. 7. And the Justice of God upon them ought to be observed to his Glory; that others may fear, and that we our selves may beware of falling under the same condemnation: for now the same duty is required of us which then was incumbent upon them, and that as solemnly if not more strictly then ever they were obliged thereunto: for we have condemned them for that which they did neglect, and have bound our selves with solemn Remonstrance, and a sacred Oath to mind the common Interests of Protestants, which they so sinfully neglected; we then having judged tdem to be unfaithfull in the Cause of God, and engaged our selves to mend their fault, if ever God should put us in a capacity so to doe, if now when we are in that Capacity, we should neglect this duty, we shall deserve a heavier judgement then they are fallen under, if we be found guilty of the same neglect.
The Solemn Remonstrance in the name of the state of the Kingdome published, December. 1641. before the Troubles began, doth declare the whole state obliged, and consequently every faithfull subject therein, according to his place to labour by all Offices of friendship, to unite the forrein Churches with us in the same Cause, and to seek their liberty, safety, and prosperity, as bound thereunto by charity to them, and by wisdome for our own good, for by this means our own strength shall be encreased, and by a mutuall Concurrence to the same common End we shall be able to procure the good of the whole Body of the Protestant Profession. Here the State is engaged to mind the Cause of the Churches abroad, and to procure the good of the whole Protestan Profession. The Cause of the Churches is not a meer worldly Interest, but a spirituall Cause; and the main good of the whole Protestant Profession, is not a worldly Concernment, but a Gospel perfection by the unity of the spirit to build up one another in love; if this good can be procured to the whole Profession, nothing will be wanting to their safety and prosperity: But if this good be not sought after and endeavoured, what ever else may be intended, will not much availe the main of their prosperity. Now to bring this to passe, and to unite them in a true Gospell interest with us, nothing can be more directly subservient then this designe to gratifie their desires of obtaining such a Body of Practicall Divinity from us. And to confirm this, and bind it strongly upon our Conscience, the solemn League and Covenant between God and the Nations doth engage deeply all those that took that Oath, to desire affectionately and endeavour sincerely, that the success of our proceedings may bee deliverance and safety to all Gods people, and an encouragement to other Christian Churches groaning under, or in danger of the yoak of Antichristian Tyrannie, to joyne with us in the same or like Association and Covenant, to the glory of God, the enlargement of the Kingdome of Jesus Christ, and the Peace and Tranquillity of Christian Kingdoms and Common-wealths. These are deep Professions, as made in the presence of God, and therefore ought to be so much the more conscionably minded.