only consist in every particular Man's professing with his | Mat. 8. 38. Rom. 10. 9. mouth and in life this saving doctrine of Christ for himself but also in Believers being united and joyned together among themselves * 1 Cor. 11. 20 c. 14. 4 c. Act. 2. 41 42 Mar. 18. 16. 1 Cor. 16. 1 c. whether they be more or fewer in their doing or performing those things which ordinarily cannot nor use to be performed but in a Society or Congregation and which render the Society or Congregation it self more Illustrious and Conspicuous 10. Which sort or kind of duties Three in chief besides hearing of the Word preached and the profession of Faith already spoken of are chiefly two to †Act. 2. 41 c. 8. 12 c. 20. 7. wit the use of the Sacraments as they are called and * Mat. 18. 17. 1 Cor. 5. 4. 1 Tim. 5. 1 2 20. the exercise of Christian discipline of which more immediately CHAP. XXIII Of the Sacraments and other Sacred Rites 1. VVHen we speak of Sacraments What a Sacrament is we understand the outward Ceremonies of the Church or those sacred and solemn Rites whereby as by foederal * Rom. 4. 11 c. 1 Cor. 10. 1 2 3 16 c. 1 Cor. 12. 13. signs and visible seals God doth not only represent and shadow out unto us his gracious benefits especially those promised in the Covenant of the Gospel but doth also in a certain manner clearly hold forth and seal the same unto us and we again likewise do openly and publickly declare and testifie that we do embrace †Rom. 6. 3 4. 2. 25 26. 1 Cor. 10. 16 c. 11. 25 c. all the promises of God with a true firm and obedient Faith and that we will always with continual and thankful remembrance celebrate with praise his benefits and favours 2. And these like Rites if we must What their number is in the N.T. speak properly and accurately in the New Testament are only two to wit Baptism and the Sacred Supper Of which the one by a | Gen. 17. 10 c. 1 Sam. 17. 36. certain analogie i. e. proportion or likeness doth not unaptly answer unto * Exod. 12. 26 c. Lev. 23. 5 c. the sign of Circumcision which under the Old Testament was a sign of sacred initation i. e. entrance or of a certain ingraffing into the people of God and the other to †1 Cor. 10 c. the eating of the Paschal Lamb which was a Rite of solemn Eucharistia i. e. blessing or publick Thanksgiving for to praise and celebrate God openly for the typical deliverance of the people of Israel that is for their deliverance out of Egypt Of Baptism 3. Baptism is the first publick and The discription use of Baptism sacred Rite of the New Testament whereby all in Covenant without any difference of age or sex are by the solemn washing of water ingraffed into the Church and initiated into the worship of God or are therefore dipped into or washed | Mat. 3. 11. 28. 19. Mar. 16. 16. Joh. 3. 15. Joh. 4. 1. Act. 2. 41 c. 8. 12 36 37 38. 10. 47 c. with Water in or into the name of the Father and of the Son and of the Holy Ghost that hereby as by a Symbolical sign and sacred signal they may be confirmed concerning the gracious Will of God towards them that as the filth of their bodies is washed away by Water so they themselves by the Blood and Spirit of Christ if they do not through their own default make void this gracious Covenant unto themselves are to be cleansed inwardly or most fully delivered from the guilt of all their sins and finally to be endowed with the glorious Immortality and eternal Happiness of the Sons of God and withal that they also on the other side may be obliged and * Rom. 6. 3 4. 1 Cor. 1. 13 c. 12. 13. Gal. 3. 27. 1 Pet. 3. 21. to that end openly declare that they constantly expect all Salvation from God alone and the Lord Jesus Christ their only Mediatour Priest and King that they trust in him with their Heart and casting away the filth and defilements of all their sins are willing by the vertue or power of his Holy Spirit to obey him throughout the course of their whole Life Of the Sacred Supper of the Lord. 4. The other Sacred Rite of the New The description and end of the Sacred Supper Testament is the Sacred Supper instituted by Jesus the night wherein he was betrayed to celebrate an eucharistical and solemn †Mat. 26. 26 27 28. Mar. 14. 22 23 24. Luk. 22. 19 20. 1 Cor. 10. 16 17 c. 11. 23 24 25. commemoration of his Death wherein Believers after they have examined and truly proved themselves to be in the true Faith do eat the sacred Bread publickly broken in the Congregation and also drink the Wine publickly poured forth and that to declare or hold forth with solemn thanksgiving the Lord 's bloody and cruel Death undergone for us whereby as our bodies are sustained by meat and drink or by Bread and Wine so our hearts are nourished and fed unto the hope of eternal life and again likewise publickly to testify and declare before God and the Church their quickening and spiritual Communion with the body of Christ crucified and his blood shed or with Jesus Christ himself who was crucified and Died for us and consequently with all the benefits that were procured and purchased by his Death and with all also their mutual love one amongst another 5. Certainly from those things which The reproof or confutation of an errour every where | Luk. 22. 19 20. 1 Cor. 11. 24. in Scripture are read concerning this whole sacred Rite and concerning the things signified thereby and which the very Articles of Faith concerning Christ's true humane body and his ture * Act. 1. 9 10 11. 3. 21. Heb. 8. 4. ascension into Heaven and exaltation c. do suggest unto us and lastly right reason it self dictates it easily appears 1. That here is no †Mat. 26. 27. 1 Cor. 10. 16. 11. 24 25◠c. substantial change made of the Signs into the things signified to wit of the Bread and Wine into the Body and Blood of the Lord. 2. And that there is not any local conjunction or corporeal including or any physical or natural tying or uniting of both together 3. So far is one of the signs to wit the use of the Chalice or sacred Cup from being justly or worthily to be taken away from Believers under this pretence And 4. that true and quickning or expiatory sacrifice of Jesus Christ | Heb. 7. 27 28. 9. 25 26 27 28. 10. 10 11 12 13 14 18.
Declarations be drawn up with these bounds and as it were sacred limits oâ— their right use they will be judged noâ— only not unlawful or hurtful but on thâ— contrary most peofitable and wholsom â—o the Christian Common-Wealth yea â—nd also sometimes necessary From â—hence they who would have them not â—nly not necessary but unprofitable and â—onsequently unlawful and hurtful are â—orthy to be thought to cast an uncivil â—eproach upon them For so far are they â—f themselves from derogating any thing â—rom the Majesty of the Scriptures that â—s from their perfection and clearness â—hat on the contrary the true authority â—hereof is no less confirmed and establishâ—d by them than by Prophesyings or Expositions of the Scriptures For seeing â—heir truth both as to their sence manâ—er of expression and method is to be â—sserted and maintained from the Scripâ—ures themselves yea seeing the said very â—orms do profess that all and every one â—ay and ought freely to do the same and â—onsequently do remit or send us back â—rom themselves to the Scriptures and â—xpresly command us to appeal to them â—lone in all Controversies whatsoever â—ertainly they ought not to be thought â—o confer unto the shaking or subverting â—ut on the contrary to the establishing of â—he Authority of the Scriptures Not do they in the least prejudice the liberty of Churches since none is precisely bound unto them yea seeing it is freely granted to every one to try them by the Standard of the Word of God lastly seeing every one may without danger or fear contradict them sobeit onely there be a careful regard had of Prudence Charity and Modesty Nor indeed do they open any gap to Schisms and Separations For neither is he to be thought to make a Schism that joyneth himself to those Assemblies wherein he seeth greater purity of Doctrine and Holiness of life to flourish and thrive sobeit he do noâ— proudly dispise other Assemblies and forthwith judg them excluded out of Heaven or from the Hope of Eternal Life whom he sees somewhat more estranged from his own Society For Christian Peace and Concord may continue entire yea and also ought amongst Congregations divided and distinguished in or by Opinions so that the fault be not in us that all those who hitherto hold all things necessary to Salvation and do not obstinately press Doctrines or Opinions prejudicial to Godliness do noâ— agree together and imbrace each other with mutual Charity and brotherly Love in the Lord Jesus But if we hinder those Churches from growing together and being consolidated into one body which might and ought to grow and be consolidated together or if being united and joyned together we unnecessarily divide them and separate them into parties then indeed make we our selves guilty of Schism and deserve to be impeached with God of disturbing Peace and Concord which is so true that the Apostle seems no less to make or prove them guilty of Schism who gloried that they were of Christ no less I say at least than 1 Cor. â— 12. others who said that they were of Paul or of Apollos or Cephas for that those despised these in comparison of themselves and did as it were think it scorn that they should be compared with them yea did reject them as it were strangers from Christ Insomuch that the desire of Truth though the best and wholsomest doth not excuse any Man from the crime of Schism at least before God himself unless it be accompanied with a true love of Peace and Concord and an endeavour after mutual good will For of so great price with God is the true Peace and Concord of his Church that he is even displeased with a seditious Truth or a schismatical and turbulent manner of propagating the same And yet we deny not but that it may Of bâ—waring of an accidental abuse and doth usually sometimes fall out that in tract of time those like Forms obtain greater veneration and honour than is meet and at length unless there be diligent provision made aforehand and the growing evil sedulously looked unto or bewared of do very easily degenerate into Idols and Bands of Conscience and Ensigns or Badges of Schism Yet because all this is wont to fall out by accident we must not from thence make judgment of them seeing that is not the fault of the Forms themselves but of those who according to the preposterous diligence or rather malice of their own disposition do upon occasion abuse them and seeing the true value of things is not to be taken from the right or perverse and ill use of them For he that is evil and imprudent may sometimes abuse in the worâ—t sort the very best things as on the contrary a good and prudent Man may use well a thing that is evil and hurtful in it selfe and improve it for a wholsome remedy at some turns Furthermore in the next place it hardly falleth out but that if such Forms of Declarations be not sometimes set forth a wide gap is opened unto other miscarriages and inconveniences if not more grievous yet at least alike and equal and a way is easily pav'd unto a dissolute licentiousness of foolishly venting every thing at least no better than tyranny Lastly seeing by that means which we have spoken of we may timously withstand those miscarriages and inconveniencies which some think will arise from thence For if those who have thought meet to set forth Confessions and Declarations of their belief had always kept within the said use of them they had never had place given them for their excessive authority in the Church But after that an exact account ceased to be had thereof their Authority began by little and little and as it were by degrees to be advanced insomuch that the Consciences Eyes Tongues and Pens of Men became to depend on them as upon certain Standards and undoubted Rules of Faith Whence afterward it came to pass that some by means of them as it were by certain letters of Heraulds at Arms have denounced War against all other Congregations and that they might have no hope of reconcilement left them the assemblies of Christians thereby have been divided and separated one from another even as Empires heretofore by Boundaries and Enemies Camps by Trenches and Bulwarks Lastly which is the utmost line of Tyranny that they have punished those who did contradict these Forms with Force and Sword and that with so great a zeal and heat yea fury that when prophane Persons Ungodly Dispisers of the Scriptures and Atheists are upon very easy terms pardoned these alone are destined to Prisons Racks Wheels Gallowses Crosses Flames and all the most exquisite punishments and torments imaginable and all for this only end that the Authority of these Forms may be freed from contradiction and vindicated from contempt and by that means forsooth the outward Peace of the Church and quiet of the Common-Wealth may be preserv'd undisturb'd The which way of procedure as it
Furniture doth observe a moderation with decorum to wit so that he doth neither unadvisedly render himself contemptible through an affected sordidness nor greedily catch after vain Glory by an excessive proud or disdainful Splendour lastly so that he in all things or places sheweth such an habit or attire of body as becometh true and serious holiness and always * Joh 13. 14 15. 1 Tim. 5. 10. clotheth himself with that affection which will not be ashamed to follow Jesus Christ when he washed his Disciples Feet 8. An immoderate love of pleasures is An immoderate love of pleasures the lust of the flesh †Rom. 13. 12 13 14. 2 Pet. 2. 10 13 14. Jude v. 8. 12 16 He denieth it who doth not at all endeavour the delighting or pleasing of his outward Senses whereby the flesh enjoys its peculiar pleasures and therefore †Job 31. 1. Psal 119. 37. 2 Pet. 2. 14. who doth not feed his Eyes with the sight or beholding of things vain or unlawful for pious men and altogether unprofitable nor pleaseth his ears with obscene uncivil and foolish jests and neither utterreth himself lascivious Quips or Scoffs or scurrilousand | Eph. 2. â—9 â— 4. wanton Verses or Songs * 2 Pet. 2. 8. nor heareth them but sore against his will who also studieth Sobriety and Temperance and taketh no operose or toilsom Care for his Palat or Belly who in Meat and Drink seeketh not those things which are | Luk. 16. 19. 21. 34. 1 Pet. 4. 3 4. 2 Pet. 2. 13. superfluous costly and splendid nor doth overcharge his heart therewith so as to render himself unapt or unfit for the right and due discharge of his calling moreover who seeketh to possess his * 1 Thess 4. 4 5. 1 Cor. 6. 15 c. Vessel in Honour and always and every where observeth that true Chastity as it is prescribed by Christ and carefully shunneth all occasions and incentives to lust †Luk. 16. 19. 21. 34. Eph. 5. 18 19. to wit Drunkenness Luxury Riotings and Banquetings | Eph. 4. 28. 1 Thess 4. 11 12. 2 Thess 3. 8 c. Idleness and all vanity in Words and Gestures and Behaviour and on the contrary doth seriously plie and delight in all meet helps for the cherishing of Continency and Chastity to wit in * Mat. 26. 41. 1 Pet. 5. 8. 2 Cor. 6. 5. Watchings Studies †Rom. 12. 11. pious Conferences | 1 Cor. 15. 33. 1 Pet. 2. 12. and holy and honest Conversation or Company lastly who doth in particular manner commend unto himself * Dan 93. Joel 1. 14. 2. 15. Jonah 3. 7. 1 Esdr 8. 21. Mat. 4. 2. Luk. â— â—7 1 Cor. 7. 5. Act. 13. 2 3. 14. 23. fasting for the better subduing of the flesh and the greater exciting and stirring up of the Spirit especially in time of the Cross and Affliction or any Publick or Private Calamity and therefore doth not so highly prize the rest or quiet nor the advantage nor sweetness of any of these things which may incur or enter into the outward senses but that he had rather want and be without all those things than recede from the commands of Jesus Christ so much as a nailes breadth 9. Whosoever is thus minded and The imitating of Christ bearing of the Cross disposed he will at length rightly imitate Christ and to him in particular it will not be grievious patiently and quietly to take up and bear * Mat. 16. 24. Luk. 9. 24. the Cross of Christ that is through †2 Cor. 6. 8. Ignominy Reproach | Heb. 10. 34. 11. 36. Spoiling of goods Want Hunger Nakedness yea through Prisons * Rom. 8. 35 c. Fires Wheels Crosses and Swords c. after the example of his | Heb. 12. 2. Captain and Lord as oft as need shall require and it shall seem good * 1 Pet. 3. 17. 18. unto God in this way with violence to press towards eternal and immortal Glory and unto a stable both Rest and Happyness For the pious Meditation of this very thing hath added so great courage and so mighty resolution or Spirit to the Apostles and Prophets and other †Act. 5. 41. 7. 60. 1â— 25. 20. 24. 21. 13. Heb. 11. 3 5 â— Rev. 6. 9. 7. 14. Holy Men of God of old time and also in our own age to faithful Martyrs of Jesus Christ not a few that they have gone very often rejoycing and chearful to their Torments although never so most cruel and in the midst of Fires and Flames have blessed God and Jesus Christ his Son with Singing and Hymns †Rom. 5. 3. 8. 21 c. yea yet further have gloryed in their very Afflictions and Sufferings and that under the hope of the Glory of the Sons of God that they were accounted worthy to suffer those evils for the sake of their Lord Jesus Christ and to seal his Truth and to illustrate and set forth his Glory with their Blood CHAP. XIIII Of Prayer and Thanksgiving and in particular of the Lord's Prayer 1. BUt because the whole Life of Believers The use necessity of prayer as we have said a little before and especially their Obedience of Faith which they constantly perform or yeild unto Jesus Christ is daily exposed unto divers Dangers Temptations and Assaults of Satan the Flesh and the World and obnoxious and lyable to many wants and necessities lest therefore in so difficult a conflict they should faint or despair * Mat. 7. 7 c. ch 26. 4. Luke 18. 1 c. Jesus Christ hath willed that all Believers in general and particular should †Joh. 14. 13. 16. 23. in his alone Name with an unwearied entire | Mat. 11. 24. Jam. 1 5 6. Faith and that always * Rom. 12. 12. 1 Thess 5. 17. without ceasing but especially in great Temptations and Adversities implore and earnestly entreat the continual Help and Grace of God and †Phil. 4. 6. Psal 116. 12 13. 102 103 194. 1 Tim. 2 1. Col. 3. 17. 4. â— continually give him thanks for the Benefits and Mercies they have received by this means testifying and declaring that they ow unto God as the chief and prime Author their whole Happiness and that by his alone Aid and free Blessing or Benefit they are able to perform yea and really do perform all things whatsoever are necessary to be done or performed for the obtaining of it Whence arise two principal parts or kinds of Divine Worship Prayer strictly and properly so called or an earnest entreating of the Divine help for good things to be obtained or for the taking or turning away of things evill and giving of Thanks and solemn Praysing of the Name of God for Blessings and Mercies received 2. Both parts or
CONFESSION OF FAITH Of those called ARMINIANS OR A DECLARATION Of the OPINIONS and DOCTRINES OF THE Ministers and Pastors Which in the UNITED PROVINCES are known by the Name of REMONSTRANTS Concerning the Chief Points of Christian RELIGION Translated out of the Original LONDON Printed for Samuel Walsall at the Heart and Bible near the West-End of the Royal Exchange in Cornhil MDC LXXXIV THE CONTENTS OF THE CHAPTERS Chap. 1. Of the Sacred Scripture and its Authority Perfection and Perspicuity Page 59 Chap. 2. Of the Knowledg of the Essence of God or of the Divine Nature 78 Chap. 3. Of the Holy and Sacred Trinity 93 Chap. 4. Of the Knowledg of the Works of God 96 Chap. 5. Of the Creation of the World of Angels and of Men. 98 Chap. 6. Of the Providence of God or his Preservation and Government of things 105 Chap. 7. Of the Sin and Misery of Man 117 Chap. 8. Of the Work of Redemption and of the Person and Offices of Jesus Christ 128 Chap. 9. Of the Knowledg of the Will of God revealed in the New-Covenant 138 Chap. 10. Of the Precepts or Commendments of Jesus Christ in general and of Faith and Repentance or Conversion unto God 141 Chap. 11. Of Faith in Jesus Christ 145 Chap. 12. Of good Works in particular and of the exposition of the Decalogue 155 Chap. 13. Of directing and denying of our selves and bearing of the Cross of Christ 170 Chap. 14. Of Prayer and Thanksgiving and in particular of the Lord's Prayer 181 Chap. 15. Of special Callings and of the Precepts and Traditions of Men. 193 Chap. 16. Of the Worship and Veneration of Jesus Christ the only Mediator and of the Invocation of Saints 196 Chap. 17. Of the Benefits and Promises of God and first of Election unto Grace or Calling unto Faith 200 Chap. 18. Of the Promises of God that are performed in this Life to those that are already converted and are Believers that is of Election unto Glory of Adoption Justification Sanctification and of Obsignation or Sealing 209 Chap. 19. Of the Promises of God pertaining to the Life to come or of the raising again of the Dead and eternal Life 216 Chap. 20. Of the Divine Threatnings and Punishments of the wicked pertaining both unto this Life and unto the Life to come to wit of Reprobation Hardening Blinding and of Eternal Death and Damnation 218 Chap. 21. Of the Ministry of the Word of God and of the Orders of Ministers 222 Chap. 22. Of the Church of Jesus Christ and its Marks or Notes 230 Of the Marks or Notes of a visible Church 224 Chap. 23. Of the Sacraments and other Sacred Rites 237 Of Baptism 238 Of the Sacred Supper of the Lord. 240 Of other Sacred Rites but yet such as are indifferent 242 Chap. 24. Of Church Discipline 246 Chap. 25. Of Synods or Councels and of their manner and use 254 The Conclusion 260 ERRATA PAge 29. line 14. read are so tied P. 35. l. 18. r. the very said P. 37. l. 12. r. by God for disturbing P. 38. l. 9. for those r. these P. 39. l. 2. r. use a thing well P. 55. l. 12. r. for such P. 80. l. 25. r. state and relation of each to other Ibid. l. 27. for of r. by P. 88. l. 5 6. r. no ways sworn to any P. 91. l. 19. r. of any other Enemies P. 124. l. 1. r. now long since P. 140. l. 2. for assent r. assert P. 151. l. 10. r. come to P. 182. l. 18. r. both these parts P. 185. l. 5. r. and in whom P. 186. l. 8. r. to forsake P. 202. l. 14 to 18. r. nor for that thereby the will of him that is called is by an irresistible power or by some omnipotent force which is neither more nor less than Creation or raising from the dead so effectually determined to believe P 223. l. 27. for in r. to P. 242. l. 4. add after themselves as coverts of the Body and Blood of Jesus Christ P. 243. l. 10. r. as also P. 250. l. 19 20 21 22. unto the Word Sin to be expunged and to read And also withal there is even in the first place an exact regard to be had of the diversity or difference of Sins P. 256. l. 24 25. add after brought in that they be taken away or removed THE PREFACE TO THE Christian Reader THERE is no doubt pious A Prolepsis concerning a four-fold sort of dissenters touching things of this kind Reader but that this Declaration of Faith which is published by us will be liable to the various and different judgements of men For as every one stands perswaded in his own mind touching both the necessity profit form and manner of such-like Declarations so is he like also to pass judgment upon this of ours There are some who think we ought to abstain altogether from all Confessions or Declarations and judg that they are not only not necessary nor profitable for the Christian Weal-publick but they are also unlawful dangerous and hurtful in the Church There are some who do not indeed think it altogether unadvised to publish Confessions or Declarations much less do they think it unlawful or hurtful but they judge they ought to be conceiv'd and framed onely in meer pure Scripture-words There are some who indeed do not altogether disallow of Confessions though conceiv'd in other than bare Scripture-words but will have them to be so general and brief that they shall contain and comprehend nothing but what is absolutely and precisely necessary to be known and believed unto Salvation There are lastly others far different from these who judge particular Confessions and Declarations even of several most minute and small Controversies not only so far profitable but also necessary that without them a Christian-Society can neither have being nor well-being The so various diverse and differing judgments of all these this our Declaration is doubtless like to undergo and these indeed severally have specious and not altogether improbable grounds for their opinions whereon they build and relie Those who judg that we ought altogether to abstain from Confessions or Declarations Objections of the first and second sort or that they ought not to be conceived but in meer and plain Scripture-words of which sort of men in this age there are found not a few otherwise pious and good men they as far as we can gather pretend for the most part three things for their opinion 1. For that by reason of them there is done no light prejudice to the Majesty and Authority of the Scriptures 2. For that by occasion of them there is mighty dammage and detriment done to the liberty of Churches or Conscience and Propheâ—y 3. For that by the same a wide gap is open'd for Factions and Schisms in the Church And first indeed they think that by this very means the Majestie of the Scriptures is not a little derogated and detracted from for that both their
which as a Wen to a fair body oftentimes is wont to grow and cleave even unto those things which are best and most sovereignly wholesome in themselves and through a more sharp viewing of the vice and otherwise most just hatred of the abuse to be carried and fall unawars even into a detestation of the very thing it self Which that it may be plain it will be worth our labour to premise some what of the nature necessity utility and right use of Confessions or Declarations For from thence it will most clearly appear and become manifest both how greatly they are mistaken who are wholly averse from them and reject them one with another and what is our end and scope in the putting What is the true use and end of Confessions forth of this As for Confessions then or Declararations in general they are nothing but clear and manifest expositions of our Faith propounded and laid down in a certain method wherein more or fewer eitheir by word or writing discover their judgment concerning points of Christian Religion and make it known to the Christian World for the clearing up of Divine Truth the cutting off Calumnies wherewith innocent persons are oppressed and the edifying of Churches in true Faith and peace This at length is the proper true and genuine nature and genius of Confessions and Declarations from which we are to make judgment of their true both necessity and utility and no ways from the disposition and design of those who have oftentimes abused Confessions and Declarations to far other different ends For those things have not been the faults of the Declarations but of the Declarers and not the uses but abuses of Confessions and they such as might easily but for our selves be severed from the Forms of Confessions themselves That these kind of Forms indeed are That they are not precisely necessary not precisely and absolutely necessary we willingly grant and therefore do we not like of their opinion whom we mention'd in the fourth place who account them at least for secondary Symbols of Faith and who determine or maintain that they are precisely necessary if not to the being yet at least to the well-being of a Christian Church For where a right and concordant or unanimous understanding of the Scriptures hath its place there simply is no need of other Forms of belief or expressions but what are in the Scriptures themselves and those Forms which are in the Scriptures they are sufficient unto Faith and Salvation and if one bring with him an honest and docile mind and studious of Divine Truth for the discerning of them and withall use those means which he ought to use and which become a Reader earnestly desirous of so great things they are so clear and perspicuous that they may and ought at all times abundantly to suffice every Christian to draw from thence both for himself and others a most perfect Declaration of Divine meanings For verily it cannot be justly doubted but that those Forms and Phrases wherein God himself and our Lord Jesus Christ were pleased long since to express and declare the meanings of their mind to private and ordinary and unlearned men are also at this day sufficient for us to understand and declare those very same meanings since to that end they are no less left of God and delivered by the Scripture to us than unto them that from them we might draw and fetch those things which concern the Worship of God and our own and others everlasting Salvation From whence it follows that it is altogether possible that the Church of Christ may not only be but that it may also well be without such like humane Forms In the mean time though such Forms That yet they are useful and lawful are not precisely necessary yet are they not therefore also to be judged unprofitable and consequently unlawful and hurtful For if Prophesyings or Interpretings of the Scriptures are not unprofitable yea rather if they be some-times in certain respects necessary which several Teachers and Pastours propose in Universities and Churches or which otherwise are performed in Christian Assemblies when for the informing of the ignorant the reducing of them that go astray into the right way the relieving the doubting and convincing gainsayers they declare illustrate the meaning of the Scriptures as far as may be by familiar and clear withal usual forms of speaking be-besides the very express words of the Scriture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot verily seem unprofitabe much less unlawful or hurtful if more Ministers of Jesus Christ do by mutual consents joint studies and endeavours for the greater illustration or clearing up of divine Truth removing of slanders the edifying of the generality or the most of men or other holy and pious ends publickly open and declare their judgment upon the same meanings of Scripture and that in certain composed Forms Yea further if you shall duly consider That they are sometimes also necessary the matter without affection and prejudice we shall find that those times may happen wherein such Declarations ought to seem not only profitable but also very necessary For if foul and gross errours noxious to Christian Religion and piety should seize on our age if necessary heads of belief should be neglected or be minded but by the by or those that are not necessary be earnestly urged as necessary as also profitable doctrines not be distinguished from those that are necessary as they ought lastly if mens consciences shall be bound up by humane inventions or devices and every thing though never so false be palliated and cloathed with Scripture words and expressions there is certainly a necessity laid upon all and every Christian espesially upon Pastours of Churches seriously to consider and advise among themselves by what means they may withstand so many and great evils and if they shall perceive that those blind miserable mortals may profitably and prudently be holpen by a more clear proposal and elucidation or discovery of the Divine meanings than hath been formerly made as it were by a Torch lighted in the dark unanimously and as it were with joint forces to agree and conspire how they may discover and set before their eyes those divine senses and meanings in certain Forms now long since with profit received and familiar if peradventure by the help of these they that err may be delivered out of the said deep darkness and be reduced into the right way of everlasting Salvation In the next place if it fall out that those who perform this profitable service to the Christian Common-wealth should notwithstanding as it usually comes to pass be loaded with Calumnies be soyled with foul and dishonest suspicions and as it were overwhelmed with a certain deluge of false accusations as the Patrons of all the wicked opinions in the World who hang out as it were upon new posts old Heresies either all or some of them dig up again out
or Pue to make a Tumult among the rude common people or by publick Writings to traduce and contumeliously to provoke and inveigh against others would be next unto madness and most scandalous and dangerous Nor indeed can the knowledge of an unnecessary truth ever do so much good as the importune and immodest inculcating or urging thereof may do harm and prejudice both publickly and privately And thus far concerning the first caution diligently to be observed in Confessions The second thing that is to be observed Nor bands of Consciences as to the right use of Forms flows from the first if to wit there be not contrived of such Forms of Confessions and Declarations certain Spiritual Bonds Stocks and Fetters whereunto the Consciences Tongues and Pens of the Declarers be not so tied and fastned that none may recede from the phrases thereof manner of speaking order method c. but that he is also forthwith suspected and accused of Heterodoxie who is found to expound the Divine Scripture and sentiments of his own mind in other expressions or other order or method then what are expressed in them i.e. in those Forms of Confessions For by this means that liberty which so long as the truth of the Sences or Meanings themselves remain safe ought to continue whole and entire to all Believers in their expounding the Scriptures as they shall judg meet for the greatest furtherance of the Truth and edifying of Churches is not only cast out of doors and banished out of the Church but also the authority of the Word of God is secretly and as it were by mines supplanted and overthrown by the same For it can hardly otherwise be but that where the expressions of such Forms begin to be of more account than those of the Word of God it self there the Authority of the Word of God should by degrees grow vile and sink in estimation beneath those Forms And indeed if we will but mind it the chief and haply first step whereby humane Forms ascended to the height of an usurped Authority and Majesty almost Divine was this that at the first they attributed to the phrases words order and method thereof more than was meet as if in them all sences to be believed hoped and practised were more clearly briefly and substantially exprest than in those which we meet with in the Scriptures For from hence hath the esteem of them by little and little been encreased and that of the Scriptures lessened insomuch that according to the words phrases yea almost syllables and â—etters of the said Forms and according to â—he method and peculiar order of the same â—hey began to determine and declare â—ouching the truth and falseness of almost â—ll Opinions and Meanings as if that â—ould not be true which did not exactâ—y and in every thing agree with them â—nd as if he could not be free from Heriâ—ie or at least from errour and falshood who should though never so modestly contradict them or go but a straws â—readth from them yea that should not â—lmost swear unto the words thereof The which pernicious abuse and so manifest a corruption and inconvenience to withstand and prevent we ought at all times earnestly and almost only to inculate or repeat that such Forms of Declarations are not made for that end for to teach that the Sences or Meanings of Christian Religion may or ought most commodiously to be expressed in this order in this method in these phrases or manners of speaking and not in others but that in or by them they may be expressed rightly and commodiously enough or that in the judgment of those very Men that make such Confessions they are very exactly and truly contained in them For so to use them will not be a matter of absolute necessity but of meer liberty and he that useth them will indeed do well and yet he will not be judged to do ill that useth them not especially if he receive the sum of saving doctrine delivered in them and do not condemn those who That they are not limits nor bounds within which Religion is to be shut up in this point dissent The third thing which flows from those things that have been already spoken of necessary unto the right use of Forms is this That these Forms be not at any time held for limits and bounds within which Religion and the saving knowledg of God is believed in such manner to consist as if they who cannot in conscience assent to them or give their voice for them were therefore excluded from Salvation and shut out of the Kingdom of Heaven Far be that from us who firmly believe that Christians may unwittingly err in many things without the loss of Salvation and who judg that there are very few things that are precisely necessary to be known and believed for the obtaining Eternal Life Wherefore that we may demonstrate that this proud cruelty is exceeding far from us we do openly shew and declare that Forms of Confessions and Declarations are to be had in no other respect or account than for certain Ensigns and Standards set up whereby they declare who set them forth that they judg that those Sences which are contained in those Forms do come very near the Truth and therefore unless they were taught better do heartily desire and wish that all others that are desirous of Truth and Peace would embrace them not indeed properly for this end that so at length they might be saved but that they might withdraw themselves from the danger of erring to the greatest distance may be For neither ought it to seem enough to a Christian to make towards Eternal Salvation by every means and in every way whatsoever the safest and surest is to be chosen except haply a just fear of some greater danger or scandal in the Church hinder the same For the good of Eternal Hapiness and of an immortal life ought to be of so great price with him that he ought to hate and carefully to shun all dangers which may turn away or withdraw his mind from imbracing the same Nor hath he any reason to fear that he doth therefore abet and patronize Schisme which the Apostle calleth a work of the flesh For if he haply depart from some Congregations to others he doth not forthwith contemn those which he leaveth or judg them as excluded from the hope of Salvation but only goes from those that are more impure to those that are more pure that he may shew that he hath a care and tender regard of every truth any ways serving to his own Salvation and approve his Conscience unto God and our Lord Jesus Christ Nevertheless in the mean while he does his endeavour sedulously to maintain Peace and Concord with all that are truly pious as far as is possible and to testifie his moderation or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequanimity to all that are good And indeed if Forms of Confessions 〈◊〉 〈◊〉 〈◊〉 â—nd
and discharge all the duties of good Citizens and Subjects together with our Country-Men concerning both which proceedings both Ecclesiastical and Civil no doubt but God and his Church in their due time will â—udg far otherwise than our adversaries desire or expect Lastly we have no where added to Against rash Anathema's â—his our Confession the direful Anathema's i. e. cursings of mens persons and â—hat a sorrow it is to speak it too â—hread-bare worn Damnamus We condemn but have every-where only bareâ—y or simply spoken our Opinion or Mind or with a moderate rejecting of certain errours added thereunto Not that we religiously fear to denounce an Anathema there where the holy Spirit of God goeth before us by his own example For with the Apostle Paul we doubt not Gal. 1. 8. to bid Anathema to Angels and Men if they preach any other Gospel than what hath been preached Yea further with 1 Cor. 16. 22. the same We bid Anathema Maran-athâ— unto all that love not the Lord Jesus Christ that is to ungodly prophanâ— and Atheistical persons But where we have not the Spirit of God going before us there we upon good right demurâ— and with-hold our assent and do botâ— beg and grant pardon by course remembring that which our Saviour adviseth us Judg not that ye be not judged and Mat. 7. 1. which the Apostle Judg not any thing 1 Cor. 4. 5. before the time untill the Lord come whâ— will bring to light the hidden things of darkness and make manifest the Councils â— Mens Hearts and then shall every Maâ— have praise of God Hence we do not easily denounce an Anathema to him who we believe is held with a pure meer errour if he be otherwise pious fearing God and studious of a good Conscience and Divine Truth that is if he seem to us to love the Lord Jesus and highly to prize his Gospel by which alone he is willing to maintain his errour through which he ignorantly errs For we know how ready a matter it is in so great a multitude of Opinions so great a company of those that err so great a variety of wits or dispositions so great a plenty of hinderances and scruples so great weakness of judgments in such to slip and err and how easy it is by arguments true in appearance to be deceived and mistaken how harmless also it is in it self to err and to mistake in many things how great also clemency and kindness God is like to use towards such as simply err who pardoneth and remitteth even willful sins themselves to those that repent and how aliene or far from the gentle and meek disposition of our Lord Jesus it is not to pittie those that stray Lastly how sad and tragical disturbances that both rash and proud confidence of condemning hath at all times occasioned and made For Anathema's are wont to provoke Anathema's and where this chance is once cast all 's past and there is an end of all hope of remedy For the direful hatreds of parties succeed and the reins of hatreds being let loose they An exhortation to the study of peace moderation and forbearance commonly at length with deadly and spiteful minds rush upon the slaughtering and Butchering of one another and the last fruit of these Condemnings and Anathematizings is an everlasting despair of cure That we might therefore avoid these mischiefs we have carefully and purposely forborn Anathema's deeming it sufficient ingenously to have spoken the Truth and to have shewed the errour leaving in the mean time unto others a free judgment touching every errour and the greatness of the errour but chiefly to him who alone judgeth righteously and searcheth the Hearts and 1 Pet. 2. 23. Apoc. 2. 23. Reins of Men. We have already sufficiently sacrificed to unseasonable Anathema's and to those direful forms of sentencing to punishment each other we condemn we execrate and curse c. It is now time that we sacrifice to Christian Concord Meekness and Charity After so many sad and dismal cursings whereby on every side the fierceness of hatreds and mortal fallings out hath been irritated and exasperated let us lay aside such Enemy-like and exulcerated Minds and by gentleness by long-suffering by kindness by the Holy Spirit of Christ by love unfeigned by the word of Truth by the power of God by the Armour of Righteousness on the right hand and on the left after the example of our Lord Jesus Christ and of his Apostles let us fight against Errours that to our utmost power we may save those that err and deâ—iver them out of the danger of Eternal Jam. 2. 1. Ma. 2. 3. 10. Perdition Let us not be many masters for one is our Master Let us assent to or approve of the wholsome words of our Lord Jesus Christ and that doctrine 1 Tim. 6. 4 5. which is according to Godliness Let us shun vain questions and strifes of words from which arise envy strife railings evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness Let not us condemn or shut out of the Communion of the Church those that Christ doth not condemn nor shut out of his Kingdom Again let us not become the Servants of Men but withal neither let us be Lords over Phil. 4. 5. the Faith of others Let our moderation appear unto all and in modesty and mutual charity bear with one another being certainly perswaded that none is lightly to be condemned or blotted out of the register of Christians that holds fast his Faith in Christ and in hope of the good things promised by him doth seek from the heart to obey his Commands though in the mean time he err in many things thaâ— in some sort or other concern Religion the which holy and worthily to be praiseâ— moderation or equanimity when the beâ—â— and greatest God shall have inspired the hearts either of all or at least of the most of those who bear rule in Churcheâ— and Commonwealths with then at lengâ—â— the Truth of the Gospel will every wherâ— flourish and an holy peace in the Lord anâ— Concord will set up a settled place of aâ— bode among all that are truly Godly The which that it may shortly cometâ— pass in the whole World especially in thâ— Christian but most of all in the Reformed we humbly beseech of God througâ— Jesus Christ in Spirit and Truth Thesâ— things thus premised we shall now comâ— directly to the heads of our Declaration as those which we would have alwayeâ— joyned by an indissoluble tye with thiâ— very Preface The Confession or Declaration of the Ministers or Pastours which in the United Provinces are called Remonstrants concerning the chief points of Christian Religion CHAP. 1. Of the Sacred Scripture and its Authority Perfection and Perspicuity 1. WHosoever desireth to worship The Foundation of Religion is Faith in God God aright and certainly and undoubtedly
to be everlastingly saved he must of necessity first of all * Heb. 11. 6. believe that God is and that he is a bounteous rewarder of those that seek him and therefore must conform himself according to that Rule and Square which it is †Mat. 7. 21. Gal. 6. 16. undoubtedly manifest was delivered and prescribed by the true God himself the supream Law-giver and established upon the promise of Eternal Life 2. That God is | Heb. â— 1. 1 Joh. 1. 18. and that he hath at The Revelation of the Godhead in the Old New Testament sundry times and in divers manners spoken in times past unto the Fathers by the Prophets and that he hath at length in the lastâ—â—â—mes most fully declared and manifested his last Will by his only-begotten Son hath been a thing confirmed by * Heb. 2. 3 4. Deut. 29. per totum Act. 2. 22. 1 Thes 1. 5. 1 Joh. 1. 1 3. so many and great Proofs Signs Wonders mighty Deeds or Works Gifts or Distributions of the Holy Ghost and other wonderful Effects and certain Events of several Prophesies and Testimonies of Men worthy of belief that any more certain more substantial and more compleat cannot be given or justly desired 3. The whole Declaration of the Divine The Canonical Books of the Old Testament Will which pertaineth unto Religion is contained in the Books of the Old and New Testaments and indeed authentically only in those which are called Canonical or which it can upon no just ground be doubted but that they were written or approved of by those Men †2 Tim. 3. 15 16 17. 2 Pet. 1. 20 21. who were inspired with and instructed and guided by Gods Holy Spirit such as in the Old Testament are | Luk. 16. 29. 24. 27 45 46 47. Act. 17. 2 3. 24. 14. 26. 22 23. Rom. 1. 2. the five Books of Moses the Book of Joshua Judges Ruth the two Books of Samuel two of the Kings two of the Chronicles or Paralipomena i. e. things omitted or past by Esdras Nehemiah Ehster also Job the Psalmes of David the Proverbs Ecclesiastes the Song of Songs the four greater Prophets to wit Esaias Jeremiah with his Lamentations Ezekiel and Daniel the twelve lesser Prophets to wit Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah and Malachi 4. In the New Testament there are The Books of the New Testament the four Evangelists * Luk. 1. 1 2 3. Joh. 19. 35. 20. 31. Act. 1. 1. divers other places Matthew Mark Luke and John the Acts of the Apostles the Epistles of Paul to wit †2 Pet. 3. 15 16. 1 Thes 2. 2. Eph. 2. 3. 17. to the Romans the former and latter to the Corinthians to the Galatians to the Ephesians to the Philippians to the Colossians to the Thessalonians two two to Timothy to Titus to Philemon also the Epistle to â—he Hebrews one Epistle of James | 2 Pet. 3. 1. 1. Joh. 1. 1 2 3. 4. two of Peter of John three of Jude one lastly the * Rev. 1. 1. 22. 18 19. with other places The certainty of both Revelation 5. That all the said Books were written or approved of by Men Divine and noâ— to be excepted against hath in formeâ— times been clearly found and proved by so many and so certain and evident Testimonies and Proofs that there can nothing further justly or reasonably be desired For though at sometimes therâ— hath been made some doubt of some feâ— of them to wit whether they were penn'â— or approved of by those very Authourâ— whose names they bear yet at length thâ— matter being more narrowly examined and the truth searcht into it hath been abundantly evicted that they were indeed and in truth penn'd or approved oâ— by Divine Men and those whose Authority was infallible and credit undoubted of with all Believers 6. Besides the said Books of the Old The Apochryphal Books Testament there are others also which have been now long since had in great esteem with many commonly called Apochryphal the which although they are not of force to confirm Doctrines of Faith yet may they though some more some less profitably be and are usually read for the proficiency of Faith and Life such as are Tobie Judith Baruch Wisdom Ecclesiasticus the third and fourth of Esdras three Books of the Maccabees and certain additions unto Esther and Daniel which are commonly known 7. That the Doctrine contained in Arguments for the certainty and truth of the Scriptures the Books of the New-Testament by which also the Truth and Dignity of the Old Testament is abundantly establshed and confirmed is altogether True and Divine is not only clear and evident from its being written or allowed of by the said Divine Men we named before and its being delivered by them unto the Churches nor from its being confirm'd and establisht or ratified by | Act. 5. 11 13 14 15. Heb. 2. 3 4. Act. 10 37 38 39. divers and innumerable miracles and mighty deeds Signs and Prodigies exceeding all humane and Angelical Wisdom and Power and furthermore by the * Act. 2. 14 c. Act. 5. 29 30 31 32. glorious Resurrection from the dead of the first Author of it even our Lord Jesus Christ and his Exaltation asserted by many irrefragable Testimonies and Proofs but also even chiefly from its containing precepts so transcendently †Mat. 5. 6 7 8. chapters perfect righteous just and holy that any more perfect just equal and holy cannot be devised or thoughâ— of and promises | 2 Pet. 1. 4. Heb. 8. 6. 2 Cor. 7. 1. so exceeding Great Rich and Precious that neither thâ— mind of Men nor Angels can conceive of any more Excellent more Divine anâ— Worthy of God To which the admirable * Rom. 10. 18. 1 Cor. 2. 3 4. 2 Cor. 3. throughout 2 Cor. 4. 2 3 4 5. c. 2 Cor. 6. 4 5 c. Col. 1. 6. 23. Act. 5. 14 c. Act. 19. 11 12. and so following force and efficacy of the Doctrine it self addeth no small weight to wit thaâ— it although such an enemy and so ungrateful to the flesh was by a very few Apostles and they plain simple weak Men Men most aliene or free from noâ— only the crime but also the very suspicion of all simulation and forgery Meâ— advantaged by no helps of Worldly Eloquence of no renown upon any accounts of humane Authority without force without arms only by the perswasion of Reasons and Arguments and demonstration of the Spirit withal by men armed meerly with Innocency Sanctity of Life and Patience in a very short time in all places though the whole Kingdom of Satan and all the World almost made resistance and head against it was wonderfully disseminated and so spread it self far and wide on every side into all quarters that innumerable myriads of men
of Men whatsoever or to any single Person who also may be ungodly and profane as to a visible and speaking * See the places cited a little before Isa 8. 20. c. Judg and will have Mens Consciences held and bound by this decision they build upon no firm reason much less upon any Divine Authority nay rather they are to be thought to do it against both the | Psal 119. 33 so on Eph 1. 16. so following chap. 3 14 15 c. Mat. 7. 7 8 c. Jam. 1. 5. An examination and confutation of the contrary errour one and the other alike Besides that they do by this means greatly weaken and wholly void that Christian duty of searching the Scriptures of trying the Spirits of proving all things c. and withall both the necessity and advantage of pious and devout Prayers 12. For this therefore at least most weighty and withall most just cause we suffer not our selves in Controversies indeed of Relâ—gion in the sacred concerns or causes of Faith to be prest with the bare Authorities of Men suppose with the Glosses and Opinions of the Fathers as they are called the Determinations of Councils or Synods the Articles of Confessions the Placits or Opinions of Divines or the Conclusions of Universities much less with long since received Customs or with the Splendor and Number or Multitude of Men of the same Opinion or lastly Prescription of a long times continuance c. For doubtless at this turn we ought not to mind what this or the other Doctor of the Church or Assembly of Doctors though never so renowned for their supposed Learning and Sanctity nor what this or that Synod or particular Church but what he who is before all and who alone can neither Mat. 23. 8 9 Rom 15. 18 Gal. 1. 8. and so following deceive nor be deceived our Lord Jesus Christ hath said and prescribed in his Word 13. Nor is it strange for in these very The Perfection and sufficiency of the Holy Scriptures Books is perfectly contained a full and more then sufficient Revelation of all the Mysteries of Faith especially of those which are simply necessary for * 2 Tim. 3. 15 16 1 Pet. 1. 23 24 25. 2 Pet 1 19 20 21. all Men in general and every Man in particular to know believe hope and do for to obtain everlasting Salvation so that there is no one point no not the least requisite for the right information of Faith or of a life pleasing unto God precisely necessary to be held by any Christian which is not abundantly contained in these very Sacred Books †Rom. 10. 9 c. Mat. 5 6 7 ch throughout Heb. 5. 9. Gal. 5. 6. 6. 15 1. Joh. 5. 1. c. And by things necessary unto Salvation we only understand those things without which it is utterly impossible for any Man either to obey the Commandments of Jesus Christ aright and as he ought or firmly to believe his Divine Promises and which are therefore such that without a Man 's own manifest fault they cannot be denyed unknown or called in question by him 14. Furthermore the * Psal 19. 8 c. Psa 119. 105 130. 2 Cor. 3. 14 15 c. 4. 3 4 2 Pet. 1. 19. perspicuity of The clearness and perspicuity thereof the said Books although in some places especially to the unlearned and less exercised they be obscure or dark enough is so great especially in Meanings necessary to be understood unto Salvation that all that read them not only the Learned but the Ignorant also that are endued but with common Sence and Judgment may as far as is sufficient attain to the understanding of them sobeit they suffer not themselves to be blinded with Prejudice vain Confidence or other corrupt Affections but search this Scripture diligenâ—ly and devoutly which we believe is not only lawful for all †Joh. 5. 39. 40. 2. Pet. 1. 19. Luk. 16. 29. c. 1 Thes 5. 20. though otherwise Rude Ignorant and of the common People or Laicks but also commanded and enjoyned them of God and study to be acquainted with those phrases or manners of expression which are peculiar to the Scripture and were most clear and significant at that time wherein those Books were written and whilst the same idiom or propriety of speech yet flourished that such as these we say may from them abundantly understand all things pertaining to true Faith and Godliness not only those things which are necessary but also under the very reason of their necessity towit that they are necessary and as far as or how and upon what accounts they are so and that Men honest | Psa 25. 12 14. Joh. 7. 17. 8. 47. teachable and truly fearing God do really most easily understand them 15. But because there be very many even The causes of its obscurity amongst Christians who either do not at all or else not with sufficient * Joh. 3. 18 19 c. and 5. 39 40 c 12. 39 40 c. attention read these Books nor with care and Judgment consider what they read or do not frequently as is meet piously implore the Divine Help and Assistance or | 2 Pet. 3. 16. 2 Cor. 3. 14. else being tainted or filled with Prejudice Self-Confidence Hatred Envy Ambition or other corrupt Affections are imploi'd in reading of these Books and then indeed next because even in these very Books themselves we often meet with here and there as well things as * Acts 8. 30 31 c. 18. 24 25 c. phrases peculiar to the said ancient times and also tropical and figurative manners of speech which at this time afford us some darkness and difficulty and which are such that unless one be solidly instructed in all these or else bring with him a mind very docile honest and void of Affection or Partiality unto the judging or discerning of them they may easily be wrested to a wrong sence yea to a perverse and such as is prejudicial to Salvation from hence ariseth not only just reason alone that we And of its Interpretation may not treat of many other now why the †1 Cor. 12 7 8 c. chap. 14. throughout 1 Thess 5. 20 21. interpretation and explication oâ— the Scriptures profitably may yea and alwaies ought to have its place allowed it in the Church 16. But the best Interpretation of Which is the best surest Explication of Scripture â—cripture is that which most faithfully â—xpresseth the native and literal sence â—hereof or at least cometh nearest to it as â—hat alone which is the true and living â— Word of God whereby as by incorâ—uptible ‑ Heb. 4. 12 13. 1 Pet. 1 23 24 25. Jam. 1. 18 21. Seed we are begotten again unto â—he Hope of Eternal Life Now we call â—he native and literal sence not
thereby furthermore neither had God therefrom gotten an opportunity of shewing Mercy and exercising Justice as truly and properly such But Man by the meer pure liberty of his Will altogether free both from all inward and outward necessity only the permission of God intervening and the alone swasion and motion of the Devil the which Man might easily have resisted and not listened unto preceding and the Beauty and Gracefulness of the Fruit in the case outwardly enticing he committed this sin 3. By this transgression Man by Vertue The guilt arising theâ—eâ—roâ— of the Divine Threatning became Guilty of †Gâ—n 2. 17 3. 16. c. Rom. 5 12. c. Gen. 3. 21. c. Rev. 2. 7. 21. 14. Eternal Death and manifold Misery and was stript of that primaeve Happiness which he received in his Creation and therefore cast out of that most delightful Garden a Type of the Coelestial Paradise in which otherwise he did happily converse with God and was for ever debarr'd from the Tree of Life which was the Symbol or token or pledg of a Blessed Immortality 4. And because Adaâ— was the Stock The propagation thereof unto his Pâ—sterity and Root of all Mankind therefore he involved and intangled not only himself but also all his | Act. 17. 26 Heb. 7. 10. Rom. 5. 12. c. Joh. 14. posterrity who were as it were shut up in his loyns and were by Natural Generation to proceed from him in the same Death and Misery with himself so that all Men without any difference our Lord Jesus Christ only excepted are by this one only Sin of Adam deprived of that primaeve Happiness and destitute of that true Righteousness which is necessary for the obtaining of Eternal Life and consequently are now born lyable to that Eternal Death and likewise manifold Misery that we spake of And this is usually and vulgarly called Original Sin Concerning which notwithstanding we are to hold that the most bountiful God in and by his beloved Son Jesus Christ as in and by another and new Adam hath provided or prepared a free Remedy for al against that Evil or Malady which was derived unto us from Adam So that even from hence the mischievous errour of those who use to lay the ground of the Decree of absolute Reprobation being a thing forged their own Brains and Fancy in this sin * See the Canons of the Synod of Dâ—rt ch 1. at the begining may sufficiently appear 5. Besides this sin there are also other Actual Sins which are every Man 's own proper Sins or actual Sins †Gen. 6. 5. 8. 21. 2 Cor. 4. 3. Eph. 4. 17 18 19. Jer. 13. 23. Joh. 8. 24. Rom. 7. 14 c. 2 Pet. 2. 19. the which also do really multiply our Guilt before God and do in things Spiritual darken our Minds nay and by degrees blind them and lastly by custome in sinning do more and more deprave or pervert our Wills 6. Of this sort of Sins there are divers Their Kinds and Degrees kinds and several degrees as may be understood by their several Objects Subjects Causes Manners Effects and Circumstances to wit there is one of | Luk. 12. 47. Jam. 4. ult commission another of omission * 2 Cor. 7. 1. one of the Flesh another of the Spirit †1 Tim. 1. 13. Luk. 23. 34. Act. 3. 17. one proceeding from ignorance | Gal. 6. 1. Mat. 26. 70. 1 Sam. 25. 13 21. another from sudden passion or infirmity * Psal 19. 14. Num. 15. 30. c. Mat. 16. 14. 15. 2 Sam. 11. 15. another from set Malice †Luk. 12. 47. Psal 19. 13. Their Destinction into the works of the Flesh and Lighter Failings one against Conscience another not against Conscience | Rom. 6. 12. one reigning another not reigning * 1 Joh. 5. 16. one unto death another not unto death †Mat. 12. 31 32. Mar. 3. 29. Luk. 12. 10. one against the Holy Ghost another not against the Holy Ghost c. Hence concerning these we must always hold this for certain that there are some actual sins of which it is either expresly written or not obscurely hinted that he that doth them shall not inherit the Kingdom of Heaven and Eternal Life such as are all those works of the Flesh which are described Gal. 5. 1 Cor. 6. Eph. 5. Tit. 3. And elsewhere and those that are like unto them | Num. 15. 30. Rom. 1. 28. 2. 17. 21 22 23. 3. 8. c. whether they be accompanied with a contempt of God and a manifest abuse of right Reason or at least such as * Joh. 2. 15. Mat. 6. 31 32. in no wise become him who is desirous of Eternal and Heavenly good Things such as are the love of the World and of the things of the World anxious and continual cares and disquieting thoughts about getting them and possessing them and keeping them c. But there are others that are such that deserve rather to be called lighter Failings then Crimes or Wickednesses †Psal 19. 13. Mat. 18. 24. c. Gal. 5. 17. c. Heb. 5. 2. Jam. 5. 2. 1 Pet. 4. 8. which according to the Gracious Covenant of God and his fatherly Love and Kindness do not exclude a Man from the Hope of Eternal Life although he be not yet wholly freed from some one of them if so be he do not wittingly and advisedly bring this difficulty of freeing himself there from upon himself or by any other means whatever of continuing in them but that he falleth into them only through incogitancy frailty want of consideration or some sudden passion whether it proceed from some natural temper or evil custom or some unexpected chance c. Therefore Acts here are for the most part accurately to be distinguished from habits and in that respect or kind manifest Imperfections and Frailties are likewise carefuly to be distinguished from those Acts which are committed against the express and present dictate of Natural Kinds of punishments Reason or Supernatural Revelation and accompanied with an open transgression of some Command and hurt or wrong of our Neighbor especially according to the sence of the new Testament 7. According to the divers quantity and quality of Sins so also are there * Gen. 3. 16. c. Deut. 27. 28. Rom. 5. 12. 6. 23. divers Punishments appointed and ordained of God for sins to wit both of loss and sense both temporal and eternal lastly both bodily and spiritual c. 8. And indeed that twofold Force and A twofold power of Sin under the old Testament Efficacy of Sin which hath been formerly mentioned to wit Damnation or Death Eternal and the servitude of Sin or Captivity under the custom of Sin hath now long most clearly all along appeared whilst God did not as yet plainly and fully reveal his saving Grace or
Favour designed before all ages †Jam. 1. 18. Mâ— 11. 27. Eph. 3. 9 10 11. 2 Tim. 1. 9 10. Tit. 2. 11. unto sinners but did only afar off obscurely and as it were through a Lattice or Casement make discovery of it to wit under a general promise thereof | Gen. 10. 1 c. 17. 7. and under a Type * Heb. 11. 16. 10. 1. Jo 1. 17. Col. 2. 17. and shadow of bodily things For although under the Old Testament there were not altogether wanting some who through the Assistance of the said Divine Grace believed on God and through Faith walked uprightly and sincerely before God and by a Life ordered according to the Will of God shook off the Dominion of Sin and by the said lively Faith also were truly justified or absolved from the guilt of their sins and endowed with the reward of Eternal Life †Gen. 4. 4 7. 5. 24. Heb. 11. as is clear in the examples of Abel Enoch and Abraham the Father of all that believe c. Yet were the most carried away and as it were 1. before the â—iood overwhelmed with the weight of their Sin and load of their Misery For whereas at the beginning there was as yet no written Law given but the dictate of Natural Reason Traditions of Fathers and certain other Divine and Angelical Revelations and Apparitions only God so ordering the matter did take place or bear sway amongst Men | Rom. 5. 13. Sin was not only in the World but also did so far exert and put forth its power that all flesh a few only excepted who were * Gen. 5. 24. 6. 9. Act. 11. 3. righteous and by Faith walked holily before God corrupted †Gen. 6. 5 11 12. 8. 21. its way and every Imagination of Man was only evil from his Childhood Whence the Guilt of sin was then so far encreased that an Universal deluge of Water was brought upon the World of the †2 Pet. 2. 5. 2. After the floud Ungodly 9. Again after the Floud Sin was not only not washed away but rather like leaven was diffused and spread throughout the whole race of mankind so that | Josh 24. 1 2. Gen. 12. 1 2. whole People Nations and Countries every where defiled themselves with Idolatry and other foul and abominable sins and in the greatest and largest Societies or Communities of Men there were * Gen. 18. 32. scarce ten Righteous Persons to be found At length when God having passed by other Nations †Act. 14. 16. Psal 147. 19 20. Deut. 7. 6 7 c. ch 9. 4 5 6 c. did choose some certain Men from the rest of the multitude of Idolaters and Sinners unto himself and out of his Special Grace did impose or lay upon their Posterity a written Law consisting of many and divers Precepts moral ceremonial political | Act. 15. 10. Gal. 3. 23. as a burdensome and insuportable Yoak and Fence * Gal. 3. â—4 and that they might be the more effectually restrained from sinning compelled to do their duty did also ratify and confirm the same by most severe †Lev. 26. 3. c. Deut. 27. 15. c. 28. Threatnings and manifold Promises yea further did ever and anon by | Isa 61. 1. c. 62. 6. c. 2 Chron. 36. 15. Act. 7. 51 52 53. his Prophets and other of his Servants cause the Sermons of his Gracious Will and Pleasure to be repeated and inculcated upon them for the further let and hinderance of Transgressions yet sin nevertheless and notwithstanding all still prevailed and overcame and its Dominion was not only not extinct by this Law and the Guilt thereof by * Rom. 5. 20. 7. 8. Heb. 7. 18 19 7. 20. 10. 4. Rom. 3. 19 20. 11. 32. the Blood of Bulls and Goats and other sacrifices of that kind not taken away but sin was ever the more and more encreased and as it were by a prick or goad stirred up and provoked by the Law and the Guilt of Death and Condemnation so far aggravated that the whole World became shut up under sin and liable unto Condemnation 10. From whence at length the most The use and necesity of the Grace of God high necessity and also advantage of the Grace of God prepared or preordained for us in Christ before all ages hath evidently appeared for without it we can neither shake off the miserable Yoak of Sin nor †do any thing truly good in †‑ Rom. 6. 14. c. 7. 1. c. 8. 1. c. Gal. 3. 24. Act 4. 12. 13. 38 39. Religion at all nor lastly ever escape ‑ Eternal Death or any true punishment of Sin Much less are we at any time able without it and of our selves or by any other Creatures to obtain Eternal Salvation CHAP. VIII Of the work of Redemption and of the Person and Offices of Jesus Christ 1. VVHerefore it seemed good The work of Redemption what it is to the most Merciful God in * 1 Cor. 10. 11. Gal. 4. 4. the end of the World or in the fulness of time in very deed to set upon and throughly to accomplish that most excellent Work which †1 Pet. 1. 20. Eph. 1. 9 10. he had foreknown or purposed in himself before the Foundations of the World and in successive ages all along under divers figures | Heb. 9. shadows and Types as it were in a rude draught pourtrayed held forth to be seen afar off and darkly known of Men to wit the Work of Redemption * 2 Cor. 5. 15. c. Rom 5. 12. c. ch 8. 3. c. 1 Pet. 1. 3 c. Eph. 2. 1 c. or of a New Creation whereby he might of his â—â—eer Grace and Mercy deliver Man who by reason of sin was become lyable to Eternal-Death and Condemnation and lay in miserable sort under the bondage of sin from the said Guilt and restore him unto the Hope of an eternal and immortal Life and minister to him sufficient yea and superabundant Power and Ability to cast off the Dominion of Sin and to obey the Will of God with his whole Heart 2. This Work God hath accomplished The Execution or accomplishment thereof by Christ by his one only begotten Son our Lord Jesus Christ †Joh. 3. 16 c. 8. 26. Maâ— 11 27. Joh. 1. 18. Act. 4. 12. 10. 43. Gal. 4. 4 c. Tit. 2 11 12. whom indeed he therefore sent into the World not only that he might by him most openly declare and divers ways confirm his most Merciful Will concerning his bestowing Eternal Life freely upon Sinners that do seriously and truly repent and believe but also in very deed that he might through his most holy Obedience and the effectual working of his Holy Spirit in us as far as
in him lyeth by degrees bring us to the said wished and desired end 3. Furthermore the whole Knowledg Of the person of Christ of this Son of God our Lord Jesus Christ as far indeed as is savingly necessary consists chiefly of two parts For it respecteth partly his Person and partly his Office In respect of his Person Jesus Christ is true and Eternal God | Joh. 1. 1. c. ch 20. 28. Rom. 9. 5. 1 Joh. 5. 20. and withal true and perfectly just Man * 1 Tim. 2. 5 6. Mat. 16 16. 1 Cor. 10. â—1 22. Rom. â— 3 in one and the same person for that he is the natural only begotten and proper Son of God †Joh. 1. 14. c. ch 3. 18. Rom. 1. 3 4. 8. 32. Gal. 4. 4. Luke 2. 31 c. Heb. 414. Of the Truth Perfection c. of his humane nature in the fulness of time by the Operation of the Holy Ghost made true and entire Man and born of the Virgin Mary without any Spot or Stain of Sin 4. And he was not only true or entire and perfect Man as to his substance to wit consisting of a true humane body and a reasonable Soul but also truly obnoxious or subject to the same Infirmities | Joh. 1. 14. c. Heb. 2. 14. c. 4. 15. 5. 7. Ro. 1. 3. 8. 3. Gal. 4. 4 c. Passions Miseries Afflictions Troubles Griefs Sorrows Ignominy Reproaches and consequently the most sharp or bitter Death as we are and that for this very end that being in all things made like unto his Brethren yet without Sin he might be our merciful and Faithful high Priest in things pertaining unto God to expiate the Sins of the People And this is meant by that Article of the Apostles Creed concerning Christ Jesus I believe in Jesus Christ the only begotten Son of God our Lord who was conceived by the Holy Ghost born of the Virgin Mary 5. The Office of Jesus Christ is threefold His threefold Office twofold estate Prophetical Priestly and Kingly | Luk 1. 32 33. Act. 3. 22 23. Heb. 5. â— 7. Rev. 1. 5 19. 16. His State of humiliation all which he did partly now long since in this World in his State of Humiliation and abasement or emptying of himself faithfully administer and now also partly doth gloriously administer or discharge in Heaven in his State of Glory and Exaltation Unto the former State pertain these Articles following * 1 Tim. 6. 13. Act. 2. 36. 1 Cor. 1. 23 2. 2. Eph. 4. 9. Psal 2. 4 c. Heb. 2. 16. He suffered under Pontius Pilate was crucified dead and buried he descended into Hell By which as it were by certain Steps or Degrees the whole Humiliation of Jesus Christ to wit such as became him as our Prophet and Priest Of Exaltation and Glory was leisurely consummated and finished Unto the latter are to be referred these †Mar. 16. 19 20. Rom. 8. 34. Heb. 7. 25. 8 1 c. The third day he rose again from the dead he ascended up into Heaven he sitteth at the right hand of God the Father Almighty from thence he shall come to judge the quick and the dead By which things is excellently described partly a certain preparation unto both the Kingly and Pontificial Dignity of Jesus Christ partly this very Dignity it self and the magnificent exertion or shewing forth of the same 6. His Prophetical Office he hath now His Prophetical Office long since fully performed and finished not only when he openly revealed unto us by * Joh. 1. 18. 5. 19. 2 Tim. 1. 10. his Gospel the Will of God concerning the communicating of Salvation truly such or of Eternal life to all that only believe and obey after death but hath also by manifest Signs †Joh. 5. 36. c. ch 15. 24. Act. 2. 22. 10. 36. and Miracles too great to be questioned or excepted against and also by | 1. Pet. 2. 21. Phil. 2. 5 c. the example of his own proper Obedience both in his life and death most evidently confirmed it and withall yet further after his death he hath most substantially by divers arguments for * Act. 1. 3. c. Joh. 20. 21. fourty days together asserted and proved the same 7. His Priestly Office he partly performed 2. Priestly long since when at his Father's * Phil. 2. 8. command whom †submissively obeying he underwent on our behalf the cursed death of the | Eph. 5. 2. Gal. 3. 13. Heb. 2. 9 10. 10. 5 6. 1 Joh. 2. 2. Cross and offered up himself to God his Father as a propitiatory Sacrifice for the Sins of all Mankind and suffered himself being innocent to beslain upon the Altar of the Cross * Rom 8. 34. Heb. 7. 24 25. partly he doth yet still daily perform the same whilst being alive again he continually appeareth in Heaven before the Face of God for the sake of Men and doth in effectual and glorious wise intercede for those that believe shewing himself indeed at all times and in all places a most faithful Advocate and Patron to them 8. His Kingly Office he doth even 3. Kingly now continually exercise since being once raised from Death by the Father and advanced to the Throne of Supreme Majesty †Heb. 1. 3. Rev. 3. 21. 1 Thes 1. 10. Psa 110. 1. in Heaven and set down at the right hand of God on high | Maâ— 28. 19. Act. 2. 36. and having obtained all power in Heaven and Earth he rules every where in magnificent manner and indeed he doth so dispose of and govern * Eph. 1. 20 21 22 c. 4. 11 c. Psal 2. 8 c. 110. 1 c. all things according to his own Will and Pleasure that he does chiefly and in the first place consult the Safety and Salvation of his faithful ones to wit since he hath not only now long since instituted the Ministry of the Gospel for our good but doth also continually in powerful-wise preserve it against all sorts of Obstacles or Hinderances and therein still admirably doth exert his own spiritual Efficacy and whilâ—t he doth by his Spirits and Angels his Ministers and Attendants powerfully guard protect and defend even in this Life †Rev. 2 3. Act. 12. 11. 18. 10. Heb. 14. his faithful Subjects against the Devices Wiles Snares Force and Power of Satan Tyrants and all other their Enemies until he shall in the last | Mat. 25. 30 c. 1 Cor. 15. 24. 2 Thess 1. 7 8 9. â— Thess 4. 17. 2 Thess 1. 9 10. Mat. 24. 31. Judgment utterly destroy the one and take up the other into his heavenly and immortal Glory and make them everlastingly happy and blessed And indeed upon these Offices is built both the Knowledg
of our Neighbour Both of them have for the most part general Precepts and altogether negative which bind in all places at all times and absolutely Under which are comprehended also affirmative and special Precepts every where in the Scripture not a few unto both which it is necessary that a Christian Heart always diligently attend 3. The first Precept of the former Table The first commandment against Idolatry commandeth that we have not another God much less other Gods before him the one true God or besides him that is * Deut. 6. 11 12 c. ch 32. 16 17. 1 King 11. 4 c. 12. 28. Jer. 2. 11 12 13. Mat. 4. 10. 1 Thess 1. 9. Act. 14. 15. Gal. 4. 8. that we do not either we our selves according to our pleasure devise or by tradition from others without the express Command of God admit of any thing whatsoever whether true or feigned whether created or made whether alive or dead whether rational or brute whereunto to attribute whether directly or indirectly either Divine Nature and Power or Properties or Actions or Divine Authority or Command and Rule over us and that we honour it not with such Actions either inward or outward which may argue a certain opinion of Divinity ascribed to it such as are Acts †Deut. 6. 13. 10. 20 of Religious Worship suppose of Faith that is due to God and Christ and withall of Hope Trust Love Fear Adoration Invocation and of answerable Praise and giving of Thanks which arise from thence also of outward Sacrifice Oath Vow or other such like Sacred Devotion For whosoever giveth such like honour as this either to any thing †Eph. 5. 5. Phil. 3. 19. Isa 44. 16 17. Jer. 2. 27. or Person or performeth about or towards it such like acts as these he is said in Scripture to have that thing or Person for his God Therefore the meaning of the Precept is that we ought diligently to avoid all Idolatry both inward and outward and on the contrary that we ought always religiously to worship | Mat. 4. 10. Jer. 17. 13. Psal 50. 14 15. 116. 5 6. Rev. 14. 7. 15. 4. 19. 10. that one true God who hath revealed himself unto us in his Word that is that we rightly know him holily love and fear him suppliantly adore him humbly call upon him with a pure Heart laud and praise him and continually place our whole hope and confidence in him alone as the only Author and Fountain of all Good 4. The second Commandment is that The second is against worshiping of Images we do not worship and reverence Images or the likness of any sort or kind that is that we do not fall * Lev. 16. 1 c. Deut. 4. 15 c. Psal 97. 8. 115. 4 c. Isa 42. 18 19 c. 44. 9 c. Act. 17. 29. Rom. 1. 23 25. 1 Cor. 12. 2. down in a way of Reverence or Worship before any Statues Pictures or Images representing any thing in Heaven or Earth either true or false Deity or thing that really is or figment and thing feigned which is not either of Man or Beast or Angel or any other thing else or perform such outward works to them or about them which the sacred Scripture clearly affirms to be signs and tokens of Religious Worship and such as is due only unto God yea †Isa 44. 16 17. Jer. 2. 27 28. Mat. 6. 24. Eph. 5. 5. Phil. 3. 19. even when a Man professeth and openly declareth that he doth not count those Images or Resemblances before whom he doth those things for God For in such manner of forbidden Worship God doth not judg of the actions by or according to the Mind or intent of the Worshipper but rather judgeth of the Mind by the actions So that Men are said to make that an Idol and really to call it their God and their Father which they worship in this manner although they know that it is nothing but a Stone or a Stock yea and also protest that they account it such | 1 Cor. 10. 14 15 c. but on the contrary that we do carefully avoid all this kind of outward Idolatry and as the Apostle John warneth us * 1 Joh. 5. 21. that we flee from Idols to wit being assured by the Apostle Paul †2 Cor. 6. 16. that the Temple of God hath no Communion with Idols Lastly that because he is most severely jealous of his own Glory we ought always wheresoever we are to worship the true God himself alone in Spirit | Isa 42. 8. 48. 11. Joh. 4 23. and in Truth according to what he himself hath prescribed in his Word even in an outward way and manner 5. The third Commandment is that The third Commandement is against Blasphemy and vain Oathes we do not use the Name of God in vain or rashly that is that we do not at any time in our Words or Speech * Lev. 19. 12. Deu. 5. 11. whether we be minded to affirm or deny or promise or threaten any thing use the magnificent Name of God †Lev. 5. 4. irreverently or lightly but especially that we do not at any time | Lev. 24. 10 c. blaspheme it or swear †Lev. 5. 4 Mat. 5. 33 c. Jam. 5. 12. rashly inconsiderately or falsely by it and lastly that we do not by a false boasting of the name of God as the false prophets of old * Deut. 10. 20 22. often did deceive or seduce others but on the contrary that speaking of God and the things of God we use those words and that speech which are fullest both of Holiness and Godly Gravity and also most reverential of God and the Sacred Scripture and that our Communications according to the appointment of our Lord Jesus Christ be yea and nay or if at any time we be religiously to swear which indeed even now also is altogether * Rom. 1. 9. 9. 1. 2 Cor. 1. 23. 11. 31. Heb. 6. 16. Phil. 1. 8. Rev. 10. 6. lawful for Christians in case of real necessity to wit when the Glory of God and the Salvation of Men is concerned that we do not only not lyingly not rashly or without a real necessity but also not without the highest reverence pious submission of mind comely gesture and sincere and candid words invocate or call upon that most Sacred or tremendous Majesty as a Witness or Maintainer of Truth upon or against our own Souls 6. As for the fourth Commandment The fourth of sanctifying the Sabbath of sanctifying the Sabbath-day or the Seventh it was indeed strictly to be observed in the Old Testament †Deut. 5. 12 c. but because | Rom. 14. 5 6. Gal. 4. 10. Col. 2. 16. the difference of days is wholly taken away by Jesus Christ in the times of the
New Testament no Christian is precisely bound to the observation thereof Howbeit in the mean while because we read that * Act. 20. 7. 1 Cor. 16. 2. Rev. 1. 10. the first day of the Week which is usually called the Lords Day was appointed or set a part by the primitive Church for Sacred Assemblies Exercises mostly because to attend upon or to give up our selves unto Spiritual Holy Works and even also unto outward Exercises of Piety is a thing laudable of or in it self we altogether judg that Christians do rightly and piously that after the example of the primitive Church except some more urgent necessity force them to do otherwise neglect not to observe that pious use or custome and set a part the first day of the Seven yet far from all Judaical Superstition as Holy form the rest and to that end abstain from all Works not necessary that they may the more diligently and without distraction attend upon and wholly bend their minds unto Divine and Heavenly Meditations and other Godly performances and duties and on the †Tertuâ— Apol. c. 18. â— de Corona militis item Historiae â—ripart lib. 1. c. 10. contrary those that do otherwise we judg them worthy of just reproof as breakers of publick order and decorum or decency And thus much of the Precepts of the first Table Now followeth the second 7. The first Precept of the second Table The fifth of honouring of Parents or fifth in order is that we honour our Parents that is that we yeild unto them | Eâ—od 21. 15. Lev. 20. 9. Prov. 20. 10. Eph. 6. 1 c. Col. 3. 20. due Reverence or Honour Love not only in words and outward gesture but also in lowliness of Mind and sincere Affection yea that we commend our selves unto them by our ready Obedience and free and chearful service howbeit always in the Lord that is in nothing but in those things which well agree with the Commands of the Supreme Lord of all Jesus Christ or at least are not repugnant thereunto * Mat. 10. 37. Luk. 14. 26. For when there is this contrariety between the commands of the one and the other we are then commanded even to hate our Parents and to leave or forsake them Lastly that we requite them and shew from the heart all Thankfulness for the Benefits and Kindnesses that we have received †1 Tim. 5. 4. Mat. 15. 4 c. from them to wit by relieving their Wants by winking at their Infirmities by modestly hiding their Faults or gently excusing them and putting a favourable construction upon them and in special manner by bearing with Patience and Longsufferance their Harshness and Frowardness and as far as may be by amending them by fair and courteous means 8. And under the name of Parents be Of Magistrates and Subjects and usually are comprehended not only Parents properly so called but also all other | Eph. 6. 5 c. Exod. 22. 28. Act. 23. 5. 1 Tim. 5. 1. Superiors to wit Lords or Masters Tutors or Guardians Schoolmasters Pastors Elders especially good and pious Magistrates who indeed represent the place of Parents that is who rule their Subjects by * Deut 17. 14 c. Psal 82. 101. Act 25. 10 c. Rom. 13. 1 c. just Laws and equal Judgments and defend indeed the Good and Innocent against the Injuries of the Wicked but restrain villainous and lewd Persons by just Terror yea who out of a Love to the Publick Good and Zeal of true Justice yet with a regard always had of Christian Clemency Moderation and Lenity do not let them go unpunished and so justly distribute Rewards to the Good Punishments to the Bad and to every one his own due right lastly who protect and defend their loyal or faithful Subjects when necessity altogether requires it and when after more gentle remedies tryed in vain it cannot be done otherwise even by the Sword as far as they can with the safety of Christian Piety and Charity To whom again their Subjects stand bound to give them †Mâ—t. 22. 21. 1 Pet. 2. 13 14. Tit. 3. 1 2. 1 Tim. 2. 1 c. Rom. 15. 1 c. not only Honour and Reverence but also to pay them Tribute Custom and Taxes and to perform unto them other Offices of Obedience of that kind Which is so far true that they ought not to deny these so far as it may be done with the preservation of the Integrity of their Conscience no not to those Magistrates that are cruel and unjust 9. The sixth Precept is That we do no Against murders hatred revenge Murder | Gen. 9. 5. Eâ— 20. 13. that is that we do not at any time purposely hurt or prejudice the Life or Health of our Neighbour and if haply he be our Enemy by whom we have been hurt or injured that we do not * Prov. 29. 22. 17. 13 c. Iev 19. 16. 17 18. out of a desire of Revenge hurt him again or †Rom. 12. 14. wish him any Mischief much less do him any but that we be always free from | Eph. 4. 26. Rom. 12. 19. all unjust Anger Hatred and desire of Revenge †Mat 5. 22 24. and that we everywhere shew the same in our Words Gestures and Deeds and on the contrary that we do not only wish him well in Mind and Affection but also that we bless him withour Mouth and Tongue and wish and pray for all things healthful to him both for Body and Soul And furthermore that | Deut. 15. 7 8 c. 22. 1 2. Luke 6. 35. according to our Ability and Power we do really do him good and in very deed relieve him if he hunger * by †Rom. 12. 20. Mat. 25. 35. 1. Thess 5. 15. 1 Pet. 3. 9. giving him Food if he thirst by giving him Drink if he be naked by clothing him if he be sick by visiting him if in Prison or a Captive by comforting him if he have offended us by forgiving him Lastly if he will wish and do us Ill that we do all the quite contrary to him and so at length overcome Evil with Good 10. The seventh Commandment is Against fornication c. 〈◊〉 that we do not commit Adultery that is * Lev. 19. 20. 10 c. Mat. 9. 28. that we do not upon any account whether we be Bond or Free libidinously defile our Neighbours Bed or violate his Chastity And †1 Cor. 6. 9 10 c. ch 7. 2 c. in particular that we diligently avoid Poligamy and all wilful Divorces out in case of Adultery | Mat. 5. 32. and therefore take heed of marrying her that is put away for any other cause than Adultery that we keep our selves far * 1 Thess 4. 3 4 5. 1 Cor. 6. 18. 7. 4. from Fornication extravagant Lust and
kinds God every The causes and manner of calling upon God aright where | Psal 50. 14 15. 91. 14 15. 145. 18 19. commends unto us in his Word * 1 Tim. 2. 18. Job 4. 24. but especially Jesus Christ in the New Testament whilst in all places whether in publick or private as the case or occasion shall serve he commands both to be performed in Spirit and Truth And indeed as touching Prayer or invocation Jesus Christ hath not only †Mat 7. 7 c. Luke 11. 9. commandded it in words but also hath commended it to us by | Mat. 14. 23. 26. 39. Luk. 22. 41 c. Job 17. his own example and also hath prescribed * Mat. 6. 9 c. Luk. â—1 2 c. the manner and a certain form of performing the same according to which as an infallible and certain rule our petitions whether they be conceived or framed for our selves or others ought always to be conformed adding withal a promise that our Prayers if so be they be †1 Joh. 3. 22. 5. â—4 according to the Will of God and be accompanied also with a due disposition oâ— us that pray both in respect of our inward and outward Man to wit | 1 Joh â— 9. Psal 32. 2 c. 51. with true Repentance for sins formerly committed firm Confidence * Heb. 4. 16 10. 22. Eph. 1. 18. 3. 12. concerning the Grace of God purchased by Christ †1 Joh. 3. 21 22. 1 Pet. 3. 12. a sincere endeavour after Holiness and especially | Mar. 11. 25. Mat. 5. 23 24. 6. 14. of brotherly Love also with serious * Luk. 18. 1 c. Luk. 18. 10. Attention devout Submission and lastly with an †Luk. 18. 1 c. Rom 12. 12 1 Thes 5. 17. unwearied Diligence and Constancy in Prayer shall most certainly be heard of God 3. This form of Prayer is called from The Lord's Prayer and its parts the Author of it our Lord Jesus Christ the Lord's Prayer whereof there are three chief parts the Preface Narration and Conclusion although this be | Mat. 6. 9 c. Luk. 11. 2 c. wholly wanting in Luke nor doth it necessarily of it self pertain to the substance or essence thereof 4. In the Preface we are taught whom we ought at all times to invocate or pray unto and with what heart and in what manner to wit our Heavenly Father or who is in Heaven that is unto whom we ought to speak both with an humble as also a Son-like Affection as one who is not only by nature most high and powerful or the best and greatest and now not dwelling as of old time in * Exod. 40. 34. Moses his Tabernacle †1 King 8. 12. or in Solomons Temple between the Cherubims but dwelling gloriously only in the | Act. 7. 48 49. highest Heavens themselves the most true Seat and as it were Castle of Eternity and Immortality * Jam. 1. 17. from whence all good things flow down unto us but as one also who shews himself †1 Tim. 2. 4. 4. 10. merciful and kind unto all and is indeed always Fatherly | Psal 103. 2 3. Joh. 14 13. c. Rom. 8. 15. affected towards all his Faithful or Believing ones as those whom he always graciously loves in Christ so that he will write down all them and them only for * Gal. 4. 6. Rom. 8. 17. Sons and Heirs of his Heavenly Glory and Immortallity and therefore as one who both easily can and willingly will †Luk. 11. 10 c. Jam. 1. 5. largely bestow all things upon us that are of a saving import in whom therefore we again likewise and that indeed as unanimously joyned or knit together in or by the bond of | Rom. 12. 10. 2 Pet. 1. 7. brotherly Love by * Eph. 2. 18. 3. 12. the same Jesus Christ our only Patron or Advocate and Mediator both safely may and of right ought with greatest reverence and filial Affection to trust 5. The Narration containeth six Petitions The distinction of the six petitions of which †Joh. 14. 13. 1 Cor. 10. 31. Col. 3. 17. 1 Pet. 4. 11. the three former do immediately and properly respect the Glory of God and the three following do chiefly respect our profit and Salvation Although both the one and the other by mutual relation and certain consequence joyntly aim both at the same mark | Psal 50. 14 15. 34. 16 17 c. 91. seeing that neither the Glory of God can be disjoyned from our Salvation and this again likewise ought wholly to be referred to that 6. In the first Petition then we are Of sanctifying or hallowing God's name commanded to pray that the Name of God may be sanctified or hallowed that the Glory of the Divine Goodness * Isa 6. 3. 42. 8 48. 11. Ezek. 20. 41. 28. â—â— 25. Psal 96. 97 99. Wisdom and Power especially as it is revealed in the Gospel might every where be rightly known and worthily celebrated or extoll'd and therefore that God would assist us and others with his help whereby both they †Rom. 10. 6 9. Eph. 3. 20. 5. 19 20. Col. 3. 16 17. 2 Thess 1. 11 12. Rev. 48 9. 5. 12 13. and all other men being even provoked by our example and encouragement forsaking all Idols or profane Deities and Deasters or petty Gods may above all in Words Deeds Hymns Prayers Writings and that as it were with one Mouth praise and extol the only true God the Father of our Lord Jesus Christ ever and anon singing both with Heart and Voice Holy Holy Holy is the God and Father of our Lord Jesus Christ to him be Praise Honour and Blessing for ever and for ever Amen 7. The second Petition is that his 2 For the coming of his Kingdom Kingdom may come that is * Mat. 2. 2 c. Col. 1. 6 c. Eph. 1. 17 18. 3. 16 17. that he himself by a true and plentiful knowledg of the Religion of Christ which as yet at that time was small and sparing and as it were advancing or approaching afar off would more and more direct our hearts unto a solid sanctifying of his divine Name and that he would be pleased in a large and plentiful measure to bestow the same Grace upon very many others more besides †Isa 2. 2 c. Mich. 4. 1 c. Psal 122. 1 c. to the end that they also might give up themselves to be ruled by him or freely submit themselves to his Laws and Commandments and that so both might daily more and more be made fit and meet | Cor. 15. 24 c. for the Kingdom of Heaven hereafter to be most fully possest in a blessed immortality 8. The
2. 18 c. 3. 17 18. who do for some time remain constant in the true Faith and this same holy resolution and purpose and for a while also demonstrate the truth of their Faith by good works but yet notwithstanding at length what through the enticements of the World or of the Flesh or of Satan or by some violent Tyranny they defect and revolt from the Faith as overcome or wholly discouraged and broken 3. Of those who either without any defection or interruption do continually persevere and hold out in the said pious resolution †Mat. 10. 22. 24. 13. Luk. 21. 19. Eph. 3. 16 c. Col. 1. 21 c. 2. 5 c. and in holy Works even unto the end or who having once or again lapsed or fallen or * Luk. 22. 32. 2 Cor. 1. 7 8 c. 7. 10. 2 lim 2. 25 26. Mat. 10. 22. 24. 13. somewhat more often revolted do again seriously repent and so being restored again by the Grace of God do at length finally persist and hold out Therefore the two former orders of Believers are indeed truly elected adopted and justified but not altogether absolutely nor but for a time to wit so far and so long as they are and remain such but the third and last sort only even finally and peremptorily to wit according to that which we read in the Gospel He that continueth to the end the same shall be saved 7. For these acts are Divine acts which The confutation of an error are sometimes continued and sometimes interrupted to wit which so long continue and take place here as the requisite condition thereof that is Faith and Holiness that are agreed upon by Covenant endureth and abideth in us But they are interrupted when we no longer stand to our Covenants or when we do or commit such acts as can no ways consist with true Faith and a good Conscience according to that of Ezekiel †Ezek. 18. 24. Rom. 11. 12 c. 1 Cor. 9. 27. 10. 11 12 c. Col. 1. 21 23. Heb. 3. 6 14. 10. 35 36. Rev. 2. 10. 3. 11 12. If the just or righteous shall turn away from his righteousness and do iniquity according to all the iniquities which the wicked shall do shall he do it and live all the righteousnesses which he hath done shall not be remembred for his prevarication wherewith he hath prevaricated and for the sin wherewith he hath sinned for them I say he shall die Whereunto are consonant very many other sacred testimonies of like sort together with examples CHAP. XIX Of the Promises of God pertaining to the life to come or of the raising again of the dead and eternal Life 1. THe acts of God pertaining to the Three saving acts in the World to come life to come are the raising again from * 1 Cor. 15. death or instead thereof a sudden change of our mortal nature and Glorification or the †Mat. 25. 31 c. bestowing of Heavenly Glory and Life eternal according to those two last Articles of the Apostles Creed I believe the Resurrection of the Flesh and the Life everlasting 1. The raising of the dead 2. This raising will be at * Mat. 16. 27. 25. 31 c. the second and glorious coming of Jesus Christ unto the general Judgment to wit when he shall raise unto life again all the †Rev. 20. 12 13. dead both the just * Act. 24. 15. and unjust and judg both them and those that shall then remain alive †Rom. 14. 9 10 11 at the Judgment-seat of his Father and assign or award unto them all just rewards or condign punishments according to * 12. 12 Cor. 5. 1. 0. 2 Thess M 7 c. 3 at 25. 1 c. the quality and quantity of their Works which they have done in the body whether good or evil For then he shall raise up his faithful ones and Saints which †1 Thess 4. 16. 2 Cor. 5. 4 c. Phil. 3. 21. 2 The changing of those alive were indeed dead out of the dust of the Earth unto a Life eternal and blessed and shall endow them alone with a glorious and incorruptible body And those which he shall then * 1 Thess 4. 16. 1 Cor. 15. 51 52. find alive and surviving of them those he shall on a sudden and as it were in a moment change and make them immortally blessed with the other 3. This-like raising and in part a 3 Glorification life eternal change shall be immediately succeeded by that blessed Glorification which is the complement of all the other acts †1 Thess 4. 16 17. Mat. 24. 30 31. 25. 31 c. 1 Joh. 3. 1 c. whereby the Lord Jesus after he shall have descended from Heaven with a shout with the voice of the Archangel and with the Trump of God to the now said Judgment shall take them being raised by the Angels of his power with himself into the Air and most powerfully deliver or translate them from | 2. Thess 1. 8 c. 2 Pet. 3. 10 11. the universal corruption or total destruction of the whole World being then to be altogether on a flame into the everlasting and glorious mansions * Heb. 2. 5. 2 Pet. 3. 13. Rev. 21. 1. of the Heavens which in the Scriptures are called new Heavens a new Earth and the World to come and shall give them to enjoy unspeakable †Joh. 12. 26. Mat. 25. 21 23. Luk. 22. 29 30. Rev. 3. 12 21. 14. 13. 21. 23. 22. 5. joy with himself and with God and with his holy Angels for ever and for ever CHAP. XX. Of the Divine threatnings and punishments of the Wicked pertaining both unto this Life and unto the Life to come to wit of Reprobation Hardening Blinding and of eternal Death and Damnation 1. TOwards the Wicked and Unbelievers Four Acts of Anger or Wrath and Revenge about unbelievers | Mat. 10. 14 15. 11. 20. Luk. 19. 41. Rom. 2â—2 c. 1 Thess 2. 15 16. or those who refractorily or obstinately refuse to believe and repent and who although they have been long and much called upon admonished reproved chastened c. do yet nevertheless persist to disobey the Gospel God is minded to exercise acts altogether contrary to the former and they no less severe than just and holy the which he hath threatned them with in his Word and do pertain partly to this life partly to that which is to come 2. The acts pertaining unto this Life 1 Reprobation or casting off are Reprobation or Desertion Also Blinding and Hardening and other temporal punishments of that or the like sort of which the first is the just casting of wicked men off to wit * Mat. 8. 12. 21. 43. Rom. 11. 2 20 c. when God will no
longer have or account them for his people and therefore doth righteously withdraw from them the †Joh. 12. 35. Luk. 13. 24. 17. 22. Mat. 10. 14 c. Act. 14. 16. Rev. 2. 5 c. Grace of his holy Spirit which hath been so often despised by them yea sometimes also he thinks not meet to bestow upon them those outward means which he is wont ordinarily to make use of for the Salvation of his people to wit by leaving them in their own darkness and sins without true Pastours Godly Teachers or Monitors and diligent Searchers out of Truth 3. Next followeth Blinding and 2 Blinding Hardening | Isa 6. 9. Mat. 13. 14 15. Joh. 12. 40. Act. 28. 26. Hardening to wit when these sinners being now left destitute of the light of Heavenly Truth are by Gods permission and just judgment deeply involved in * Rom. 9. 18. 11. 8. gross ignorance and errours and in wonderful and divers manners seduced and when they are given up to their own †Rom. 1. 24 26. c. unclean lusts or left to their vile or filthy affections or are on every side exposed to the temptations delusions and snares of | 2 Cor. 4. 4. 2 Thess 2 11 12. Satan also when their wicked counsels endeavours and * Psal 10. 4 c. 71. 4 c. Jer. 44. 17 18. Deut. 32. 14 15. practises are suffered for a time to go on with some happy success and themselves for a while to sin scot-free lastly | Ezek. 14. 5 9. Isa 63. 16 17. when manifold occasions of erring and sinning are presented to them and their †Eph. 4. 19. Rom. 11. 8. Consciences in the mean while are not pricked or troubled with any sad remorse or serious sorrow for their sins committed c. All which things indeed and very many other more of like sort profane men are wont to turn to their own destruction From whence there groweth or encreaseth more and more a strange blindness of mind an obstinate hardness of heart and filthy greediness of sinning and finally a thick and gross darkness that is a certain brutish ignorance of God and secure profaneness of life 3. Exemplary punishing doth wholly seize and possess them And sometimes indeed those acts are seconded and followed even with | Exod. 9. 16. Act. 12. 21. 5. 5. 1 Cor. 10. 5 c. 2 Pet. 2. 5 6. Jude 4 5 6. 4 Eternal Damnatiou some exemplary also and publick punishment of these men in this life and such as is visible or obvious to the sight of all 4. The penal acts that pertain to the life to come are most usually contained under the words of the Wrath and Vengeance of God also of * Mar. 3. 29. Rom. 2. 5. 2 Thess 1 5. 2 Pet. 2. 9. 3. 7. Jude v. 7. Judgment and Condemnation †Rom. 5. 16. 8. 1. whereby God will not only by judgment irrevocably pass or give away | Mat. 8. 12. 22. 13. 25. 41 46. from the wicked and unbelievers immortal glory but will also inflict upon them the torments of Hell and eternal punishments Which indeed shall be done openly at the last day when he shall throw them together with the Devil and his Angels into everlasting fire * Mat. 25. 41. Jude v. 7. 2 Thess 1. 9. that there they may be punished with everlasting destruction being banished from the presence of God and his glorious power 5. And these things being thus finished The new World to come there shall immediately †2 Pet. 3. 13. Rev. 21. 1 c. 22. 1 c. arise that new World wherein dwelleth Righteousness and where Jesus Christ our Lord and King having wholly or utterly destroyed all his Enemies shall deliver up or restore the Kingdom to | Rev. 2. 3. 1 Cor. 15. 24 c. God and his Father that from thenceforward God may be all in all CHAP. XXI Of the Ministry of the Word of God and of the Orders of Ministers 1. ANd this indeed is the Will of The use necessity of the Sacred Ministery God which is necessary for us to know for that it consists of such like most holy Precepts and so excellent Promises the which that it might become known unto miserable mortals and be continually set before their eyes it pleased that great Pitier or Compassioner of mankind that it should not only be tacitly insinuated or conveyed into them * Mat. 28. 19 20. Act. 10. 41 c. Rom. 10. 14 15. 2 Cor. 5. 19 20. 2 Tim. 4. 2 c. The immediate Election sending of Ministers by private reading of the sacred Scripture but also that it should by open and publick preaching be every where proclaimed and daily and openly as it were implanted and inculcated or beaten in to them 2. And that it might be rightly or duly performed there was first of all necessary a solemn and immediate both election or separation †Rom. 10. 15. Eph. 2. 20 c. Rev. 21. 14. and mission or sending forth of some certain men for the discharge of the said office and the same indeed accompanied and backt with an infallible instruction and a certain irrefragable authority or spiritual power Wherefore the Lord Jesus pitched upon or designed him | Act. 1. 8. 10. 41 c. 1 Cor. 12. 28 c. Eph. 4. 11. certain Ambassadors extraordinary as eminent and singular Ministers of his and furnished them with all gifts * Mar. 16. 15 c. Act. 2. 1 c. 2 Cor. 12. 12. Heb. 2. 3 4. and virtues of the Holy Ghost necessary for the discharge of this their Embassage and †Act. 13. 1 c. ch 16. 6 7. continually so ruled governed strengthned and confirmed them that they did not only once alone openly publickly declare this Will of God and solidly by all kinds of signs and miracles establish and confirm the same but also every where gathered them | Eph. 4. 12. Act. 14. 21 c. 15. 36. 19. 8. Assemblies or Congregations of pious men among whom the preaching of this his Will as far as might be might always flourish and be preserv'd whole and entire to wit for the continual edification or building up of all that were called in the true and saving Faith of Jesus Christ 3. And indeed these first and chief The singular authority of the Apostles Preachers were * Mat. 10. 1 c. 28. 19 20. 1 Cor. 12. 28. the Apostles who as in teaching and gathering Churches so in the governing and keeping them together used such Authority †1 Cor. 5. 3 c. 2 Cor. 10. 1. 2 c. 13. 10. 2 Thess 3. 6 14. as they had immediately received from the Lord Jesus to wit | 1 Thess 2. 13. 2 Thess 2. 19. 2 Tim. 3. 14. such
a certain mutual communion amongst one another and a spiritual communion with their one only and true Head our Lord Jesus Christ as they really are so also are they rightly called * Mat. 16. 18. 18. 17. Act. 20. 28. every where else the Church of Jesus Christ Of both which to wit the Church and the Communion thereof we say in the Apostles Creed I believe the holy Catholick Church the Communion of Saints 2. For this Church is nothing else What the Church is but an Assembly of men called by the Gospel †Rom. 10. 10 14 c. Eph. 5. 23 c. and believing on Jesus Christ or at least with their mouth professing his Name and Doctrine as saving although some more some less either sincerely and purely or firmly and constantly believe on Christ or at least outwardly in words and rites profess Christ 3. For the Church whilst it is militant In what respects it is invisible here on earth is wont according to the Sacred Scripture to be considered under a twofold respect 1. As an Assembly | Eph. 5. 23 25. Gal. 6. 10 16. 1 Pet. 1. 22 23. of Men and Women truly pious and believing and that do cordially and sincerely embrace and love and with their whole heart keep and order their lives and conversations according to that saving Doctrine of Jesus Christ which they profess with their Mouth Which Assembly is visible and certainly known * Rom. 2. 28 29. 8. 27. 10. 9. 1 Cor. 4 5. Rev. 2. 23. to God only but is invisible unto us Seeing true Faith and Piety which lie hid within the heart none but God the alone indeed searcher of the Hearts and Reins can behold them 4. But to hold the saving Doctrine What Congregations are to be counted for the true Church of Christ of Jesus Christ is not forthwith so perfectly to know * Rom. 14. 1 c. 15. 1 c. Phil. 3. 15 16. all that is every way contained in the doctrine of Christ so as to err or hesitate in no one Article at all or no Sacred History or sense of the Holy Scripture but at least well and rightly to hold or understand †1 Cor. 7. 19. Gal. 1. 6. 6. 15. all that without which we cannot rightly observe and perform the Commandments of Faith and Obedince nor consequently according to the Mind and Will of God obtain eternal Salvation Therefore all those Churches which agree in the belief and profession of necessary Truth we believe that they ought to be counted for true Churches of Jesus Christ although in the mean time they differ in many other things and in some respects not inconsiderably swerve from the Truth 5. The Church is considered as it is How far it is visible a visible Multitude of those that | Act. 2. 41 c. ch 5. 11. 8. 1 c. 14. 32. publickly profess the Faith and Doctrine of Jesus Christ although haply they do not truly believe in him which as to the outward Confession of the Mouth and other manifest signs of Faith of that kind is of it self even sufficiently known and visible unto us although it appear * Rom. 10. 9 10. 11. 3 4. 1 Cor. 4. 4 c. Another division of it into Catholick particular sometimes less evidently or clearly 6. Again both may be considered either as Catholick †1 Cor. 1. 2. Rom. 10. 11 12 13. 1 Cor. 11. 12 c. Eph. 1. 22 23. 5. 23 24. or universal which being spread throughout the whole World comprehends or contains all Congregations together either of those who truly believe or at least profess so to do or as local or particular | 1 Cor. 1. 2. Gal. 1. 2. Rom. 1. 7. 16. 1 4 5. which is gathered in certain places by parts severally for instance at Corinth in Galatia at Ephesus c. Of which this or the other whatever it be may not only err in doctrine but also revolt from the true Faith the profession thereof * Rev. 2. 3. tot yea and oftentimes also doth actually revolt from the same the Catholick Church in the mean time still remaining safe entire notwithstanding Nor indeed is there any divine promise extant whereby the sincere profession of true doctrine and a continual succession therein or an uninterrupted and uniform continuance of the continual assistance of the Holy Ghost and of the Orthodox Faith and that to be always clearly seen is promised to any certain particular Church or Congregation yea indeed rather both examples †1 Thess 2. 3 c. 1. Thess 4. 1 c. 2. Tim. 3. 1. 2 Pet. 2. 1 c. Act. 10. 29 30. and presages of the defection of many are every where obvious or easy to meet with in the Holy Scriptures Of the Marks or Notes of a visible Church 7. Furthermore the Notes and Marks such indeed as are certain and infallible which clearly demonstrate unto us and make a Church or Christian Assembly which is already gathered by the preaching of the Word visible may be reduced unto one only general that is unto the profession | Mat. 10. 32 33. Joh. 10. 4. 5. 27. 12. 42 43. 13. 34 35. 14. 21 c. of that sacred and saving doctrine which was delivered by Jesus Christ in conjunction with at least an outward keeping * Act. 2. 41 42. 4. 32 c. Rom. 10. 9. 1 Tim. 3. 15. of the Commandments of Jesus Christ For whereas true Faith which is given unto the saving doctrine of Jesus Christ doth as the more inward form and as it were the Soul constitute and make a true and invisible Church of Jesus Christ it is necessary doubtless that the alone profession of that true and saving Faith which we have spoken of make the same visible unto us 8. But with labour and toil either to Against fallacious uncertain Marks seek or demand or to desire to shew unto others other Notes or Marks whereby those who as yet are wholly ignorant what a true Church of Christ is or which or what is the saving Doctrine thereof may come certainly undoubtedly to the knowledg of the true Church and consequently to the knowledg of the Truth it self is altogether vain and foolish for that so to pretend is neither †See the places just now quoted necessary nor profitable nay not possible rightly or orderly to be performed So far is it from such Marks consisting in those things which the World and Fleshly reason are wont so highly to esteem to wit in Antiquity Multitude Consent Succession of persons outward Splendour of Congregations or worldly Happiness c. of which many of late do vainly boast 9. Furthermore the duty of those who The duty of the Citizens of the Churches belong to this visible Church doth not
it is after the example of Godly Kings and Princes under the old Testament chiefly or after the manner of Master-builders to moderate †Joh. 24. 1 c. 2 King 23. 19 c. 2 Chton 17. â— c. 31. 2 c. the outward order and government of the Church and to proâ—erve the Worship of God whole and entire therein and therefore as oft as need requires himself to convocate or call Synods together and in his place to preside in them to propound together with Ecclesiastical Persons those things that are to be debated or treated of peaceably and softly to hear the Judgments of all in general even of Dissenters themselves to enquire diligently into the Truth out of Gods Word himself to collect the free votes of others to give or declare his own Judgment and Sence together with them and to his utmost power to provide and take care that all things be managed and carryed on in them according to God as of right he may so of duty he ought 4. And yet is it not his right or duty A caution agâ—inst Abuses to put in execution the Decrees of Synods by any secular power and force and to repress and keep under those who in Conscience refuse or think much to subscribe unto them either by Threats or | Rom. 13. 1 c. Fines much less by Banishments Imprisonments Bonds finally by Death or other such like cruel Punishments Furthermore neither ought he nor of right can he trouble or molest those who modestly * Act. 1. 13 c. 13. 1 c. 20. 7 c. and always preserving inviolate the Reverence that is due to Superiors do only for Religion and Conscience sake desire to assemble and meet together without or out of those publick places which always remain subject to the Magistrates right or power to wit | Act. 4. 1 c. 5. 17. c. 6. 9 c. and throughout the whole Book by Edicts Proscriptions Incursions of Soldiers and other violent ways of acting but is bound to preserve unto them whole †Act. 5. 34 c. 18. 12 c. 26. 31 32 c. and untoucht their liberty of worshiping God in publick and to take care and endeavour that the Truth of God and Religion be maintained only by | 2 Cor. 10. 4 5. Eph. 6. 12 c. spiritual weapons and perswaded unto only by arguments and reasons lest otherwise he seem to desire to offer violence to the Consciences of his Subjects and to suppress Christian * 1 Thess 5. 19 c. 1 Cor. 14. peâ— tot 2 Cor. 1. 24. 3. 17. 4. 2 c. liberty and lastly to usurp the Power and Authority that is proper unto God and unto our Lord Jesus Christ The Conclusion And this at length is our judgment of all or at least of the chief Articles of Christian Religion whereby Christian Reader whoever you are you may easily understand and most clearly see that we are free and clear from all those Heresies Schismes and other noisom and ungodly Opinions which have been hitherto by our Adversaries slanderously fastened upon us And that we do not dig up again or as they say hang up upon a new Post or Pole any erroneous Opinious and such as have been condemned by the ancient and first Professors of Christianity also that we do not shake nor subvert those things which have been at any time established by the Church of Christ by universal consent that we do not define nor obstinately and proudly decide in those things which have long since been dubiously controverted to and fro and which make not greatly either for the promoting of the Glory of God or of our own Salvation or our Neighbour's finally that we do not operously subtilly seatch into those things which are not revealed to us lest indeed we intrude our selves into those things which the most wise God would have to be kept secret But that we make this our only and sole endeavour that we may preserve whole and entire that Truth which is according to Godliness and which it concerns us all solidly for to know and that we every where pursue and as much as in us lyeth promote those things which make both for the maintaining or cherishing and promoting of mutual Peace and Concord amongst Christians always remembring that advice of the Apostle's Tit. 3. 8. This is a faithful saying and these things I will that thou constantly affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they which have believed in God be careful to maintain or go before or excel others in good Works For these are good excellent and profitable to for Men and that which the Apostle elsewhere exhorteth unto Follow ye peace with all Men and Holiness without which no Man shall see the Lord Heb. 12. 14. In these two is placed the chiefest Glory of the Christian Religion With these therefore hitherto we are wholly taken up But about things unnecessary and not greatly profitable to Salvation we are loth to draw to and fro the Saw of Contention and the Mysteries indeed that are sublime abstruse we receive with a simple Faith and free from all scrupulous subtilness of Wit and Reason nor but soberly and sparingly and as one of the Ancients is reported not unfitly to have said we handle not the burning Iron without Tongs And as for unprofitable Speculations and vain Niceties we keep at the farthest distance from them for that they rather gender or produce strifes and questions than godly edifying which is by Faith 1 Tim. 1. 4. Concerning things indifferent as also Rites and Ceremonies we lightly trouble no Man so that the offending of the Weak be diligently avoided on the one hand and Superstition carefully provided against on the other Finally we direct all our studies to this mark that we may hold forth those things which are either necessary or very profitable to substantial Piety and our own everlasting Salvation and that in other things we may willingly and readily tolerate and bear with all that dissent from us and heartily follow maintain and cherish peace and concord in all the Churches of Jesus Christ although in our opinion or judgment they are out of the way Which things being so we earnestly entreat and beseech you by the Lord Christian Reader whoever you are that you would not give any room with your self unto any suspicions to the contrary nor admit of the unjust Accusations Calumnies and Slanders of our Enemies or easily harken unto those whose chiefest interest it is that we should be evil spoken of lest they should seem to have condemned and banished us undeservedly and as innocent but that having a careful regard to Right and Equity you would pass judgment of us according to this our Confession and publick Declaration of our Belief If in any thing haply you suppose or believe us to err instruct us in the Spirit of Gentleness and Meeekness which most highly becometh the Servants of Jesus Christ We are ready in all places and at all times to yeild to those who shall shew us better and give place to the Truth of God which is more precious to us than all things else If at any time notwithstanding or in any place we dissent and differ in things not necessary to be known let us bear with one another in the Lord and being mindful both of Christian Charity and Prudence let us study to keep the unity of the Spirit through or in the bond of Peace Eph. 4. 3. Nevertheless in that whereunto by the help and guidance of Christ we have already attained let us walk by the same rule and be alike minded or affected and if in any thing we be otherwise-minded God will reveal even this unto us Phil. 3. 15 16. Grant he that we may daily more and more to his Glory grow and make progress in true Faith Piety Charity Prudence Gentleness Meekness and other holy Endowments and Christian Virtues and endeavour patiently to bear with and gently or mildly to amend one anothers Infirmitities Errors and Failings that being Eph. 3. 17 18 19 20 21. rooted and grounded in Love we may be able together with all Saints to apprehend what is that breadth and length and depth and heighth and that love of Jesus Christ which passeth all understanding that so we may be filled even unto or with the whole fulness of God To him who with infinite redundancy is able to do above all those things which we ask or think according to that power which worketh in us to him we say be Glory in the Church by Christ Jesus throughout all ages World without end Amen FINIS