praise his benefits and favours 2. And these like Rites if we must speak properly and accurately in the New Testament are only two to wit Baptism and the Sacred Supper Of which the one by a certain analogie i. e. proportion or likeness doth not unaptly answer unto the sign of Circumcision which under the Old Testament was a sign of sacred initation i. e. entrance or of a certain ingrassing into the people of God and the other to 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 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 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 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 Testament is the Sacred Supper instituted by Jesus the night wherein he was betrayed to celebrate an encharistical and solemn 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 every where 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 true 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 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 now long since once offered by Christ himself our only and alone high Priest for our sins from being to be believed to be reallly repeated and daily performed or done over again a new herein And 5. in the last place so far are the Symbols or the Signs themselves from being religiously to be adored and worshipped by us and for this very end from being either to be shewed publickly in Churches or from being inclosed in coffers or pixes or from being carryed about in processions c. Of other Sacred Rites but yet such as are indifferent 6. Besides these there are also other Sacred Rites generally so called which although they be not to be observed by Believers by vertue of any express command of Christ perpetually and necessarily yet for good orders sake and for outward discipline's sake have been now long since commonly observed by the Apostles and their Disciples and may without impiety at least and superstition be also even freely observed now and indeed profitably enough for example's sake imposition or laying on of hands and that upon divers accounts to wit in ordaining of Ministers in examining and confirming of new Converts or of those that are Catechized in the publick receiving again or reconciling of Penitents who had formerly grevously fallen also the solemn joyning of persons in Marriage and the blessing of the same in the Assembly of the Church c. So that there be no Superstition in the case or opinion of divine Worship also of absolute necessity c. and on the contrary there be only a regard had of order and decency and publick edification and finally a true liberty in such things and Christian Charity and consequently also a true moderation and mutual toleration between dissenters be always preserv'd inviolate and safe and the peace of the Church for the sake of such outward Rites and of themselves indifferent be not rashly disturbed 7. Hereunto also may be referred those Ecclesiastical or Liturgical observations being indeed indifferent in themselves but yet which notwithstanding the outward and publick Assemblies of Believers can hardly want or be without about the publick order and manner in Churches of reading praying singing prophesying gathering the alms also kneeling in time of Prayer c. also about publick Fasts and solemn days of Supplication or Prayers and other outward things of that kind merely of themselves ritual but yet pious exercises not indeed prescribed of God in particular much less meritorious of the Grace of God or of eternal Life but yet profitably serving for the outward good order or decent policie i. e. Government of the Church yea also in some respect either stirring up or cherishing pious devotion in our minds and therefore not lightly to be contemned of themselves nor where they are publickly received rashly and with the
of the Scriptures For seeing their truth both as to their sence manner of expression and method is to be asserted and maintained from the Scriptures themselves yea seeing the said very â—orms do profess that all and every one may and ought freely to do the same and consequently do remit or send us back from themselves to the Scriptures and expresly command us to appeal to them alone in all Controversies whatsoever certainly they ought not to be thought to confer unto the shaking or subverting but on the contrary to the establishing of the Authority of the Scriptures Nor 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 not 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 not 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 noless to make or prove them guilty of Schism who gloried that they were of Christ no less I say at least than 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 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 worst 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 ought most justly to be hated and abominated of all Christians so hath it all along exceedingly disliked us who â—ndeed religiously fear to give or grant to any Writings Decrees or Ordinances of Men any Authority whatever either directive or coactive in matters relating to Faith and Conscience or to suffer the same to be given by others From hence pious Reader thou â—â—ilt easily understand what was our end and aim which we propounded to our selves in setting forth this Declaration Indeed the very same we said before and none other For this Declaration is not put forth to that intent that thereby a new snare of Consciences should be prepared or a constant Square and Rule of Faith and Doctrine prescribed to any to wit which should
of the Flesh. Which very things themselves because they war against solid Piety and the Salvation of the Soul are seriously to be denyed by a Man that is truly Pious 6. An immoderate love of Riches is Covetousness or a desire of having more or a love of Money Now he denieth this who doth not sollicitously eagerly desire more Moneys Wealth or Possessions if haply he have them not than is necessary for him and his being indeed always content only with Food and Raiment to cloath or cover him and when through the Blessing of God they flow in upon him or increase he doth not hold them so fast and possess them so greedily but that he will willingly whatsoever aboundeth unto him over and above than what is necessary for the support of himself and his impart and distribute of the same unto others if indeed need so require yea indeed unto all who are in want but especially to the Brethren and those that are of the Houshold of Faith and when by the Will of God or his permission they are violently taken from him or by any cross chance do decay he is not so grieved and made sad as if he had lost any true and chief good but relying upon God and his fatherly Bounty whether he have or want these Riches he hath a continual and diligent regard of his duty lastly who doth so get possess and lose the good things of this Life as if he got possessed and lost them not 7. An immoderate love of Honours or Pride is Ambition and Arrogancy Now he who denyeth this who doth not earnestly seek after Honours high Places above others Dignities and the Applauses of People and if happily he get them he is not so delighted in them as if there did any true and solid happiness consist in them and therefore who doth neither himself for any cause in the least whatsoever in Speech Countenance Gesture Gate or Going Habit c. lift up and advance himself above others and if he be extolled by others he doth not delight therein as in any true and stable good but always calleth to mind the Divine Grace and his own vileness and unworthiness before God and Christian Humility in every State and Condition of Life so that he doth not grudg or think much to shew himself modest mild affable and courteous yea and demiss or humble too in all places and towards all except sometimes that Magistrates must have a due regard of the publick Majesty and their own Authority and therefore in Gestures and Words and in Apparel Diet House and houshold 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 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 the lust of the flesh 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 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 wanton Verses or Songs 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 superfluous costly and splendid nor doth overcharge his heart therewith so as to render himself unapt or unsit for the right and due discharge of his calling moreover who seeketh to possess his 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 to wit Drunkenness Luxury Riotings and Banquetings 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 Watchings Studies pious Conferences and holy and honest Conversation or Company lastly who doth in particular manner commend unto himself 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 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 the Cross of Christ that is through Ignominy Reproach Spoiling of goods Want Hâ—nger Nakedness yea through Prisons Fires Wheels Crosses and Swords c. after the example of his Captain and Lord as oft as need shall require and it shall seem good 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 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 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 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
THE CONFESSION OR DECLARATION OF THE Ministers or Pastors Which in the UNITED PROVINCES are called REMONSTRANTS Concerning the chief Points of Christian Religion LONDON Printed for Francis Smith at the Elephant and Castle in Cornhil near the Royal Exchange 1676. THE CONTENTS OF THE CHAPTERS   Page Chap. 1. OF the Sacred Scripture and its Authority Perfection and Perspicuity 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   Page 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 Commandments 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    Page  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   Page 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 â—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 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 that 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 noâ— altogether improbable grounds for their opinions whereon they build and relie Those who judg that we ought altogether to abstain from Confessions or Declarations or that they ought not to be conceived but in meer and plain Scripture words of which sort of men in this â—ge 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 â—ight prejudice to the Majesty and Authority of the Scriptures 2. For that â—y 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 â—his very means the Majestie of the Scriptures is not a little derogated and detracted from for that both their sufficiency and perspicuity seem to be suspected and doubted of to wit as if they either did not fully and sufficiently contain all things
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 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 where with 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 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 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 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 iâ— 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 of Hell or their Grave Errours long since condemned who hold nothing firm nothing solid in Religion and are divided and severed among themselves by so many and so monstrous Opinions that they may justly seem rather Monsters of men then Christians who is there who will not think them like to do a work worth their pains yea that
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 iâ— not only cast out of doors and banished out of the Church but also the authority of the Word of God is secretly and aâ— 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 morâ— account than those of the Word of God it self there the Authority of the Word of God should by degrees grow vile and sinâ— in estimation beneath those Forms And indeed if we will but mind it the chief and haply first step whereby humanâ— Forms ascended to the height of an usurped Authority and Majesty almost Divine was this that at the first they at tributed to the phrases words order and method thereof more than was meet a if in them all sences to be believed hoped and practised were more clearly briefly and substantially exprest thaâ— 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 letters of the said Forms and according to the method and peculiar order of the same they began to determine and declare touching the truth and falseness of almost all Opinions and Meanings as if that could not be true which did not exactly and in every thing agree with them and as if he could not be free from Herisie or at least from errour and falshood who should though never so modestly contradict them or go but a straws breadth from them yea that should not almost 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 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 foâ—th 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 faâ— as is possible and to testifie his moderation or aequanimity to all that are good And indeed if Forms of Confessions and 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 wholsome to the Christian Common-Wealth yea and also sometimes necessary From whence they who would have them not only not necessary but unprofitable and consequently unlawful and hurtful are worthy to be thought to cast an uncivil reproach upon them For so far are they â—f themselves from derogating any thing from the Majesty of the Scriptures that is from their perfection and clearness that on the contrary the true authority thereof is no less confirmed and established by them than by Prophesyings or Expositions
and as it were lead and guide the Family For these like Spurs and Goads mightily excite and put forward the will the more freely and cheerfully to mind and endeavour after a love and observation of those things that are necessary From hence wee se it sometimes come to pass that some things which are not indeed precisely necessary to Salvation do nevertheless draw after them strong motions of minds and do strongly incline and bow by their weight our affections and whole will to this side or part or to the other so that he who sets his foot less aright or less firmly in them is upon a light occasion put by the staydness of a right mind and easily like a restless wave driven this way and that way Wherefore although it be not absolutely necessary for all to know them yet to be willing not to know or sometimes to be simply ignorant of them is dangerous and often times very hurtful And we have directed all things to the practice of Christian Piety For we believe that true Divinity is meerly practical and not either simply or for its greatest or chiefer part speculative and therefore whatever things are delivered therein ought to be referred thither only that a man may be the more strongly and fitly inflam'd and encouraged to a diligent performauce of his duty and keeping of the Commandments of Jesus Christ. For it is a dry decayed barren and consequently spurious Divinity which consists within the bounds of an empty speculation and meer contemplation and which after it hath a long time greatly wearyed the diligence of every the most vigilant and with pain exercised his wit only doth not yet reach to his will and beget therein a due obedience unto God and therefore worketh not in us a true and saving knowledg of God and Christ. For he that saith that he knows God and 〈◊〉 keepeth not his Commandments he is a lyer and the Truth is not in him The first therefore and chiefest praise of Theologie consists in this that it bows the Heart of Man unto an Obedience toward God and so inclines or bends that part of us which God hath endowed with a natural liberty and made as it were to be at its own pleasure and dispose that it do again of its own accord subject it self wholly unto God and abandoning the former abuse of its own liberty doth only follow the ducture of the will of God All other things unless they be directed to this mark are before God vain and frivolous and of themselves of the least price and consequently in a manner nothing to be esteemed The knowledg therefore of them is neither necessary nor profitable farther than so far as it may and is wont to serve unto this principal scope or design For this very cause also those things which pertain to the five Articles as they call them to wit of Predestination and the heads annext thereto we have somewhat more largely expounded them and here and there diligently intermingled with other things For if there be any Articles of our Faith which are very profitable and in a manner absolutely necessary unto practice or for the inculcating and begetting in us an observation or keeping of the Commands of Jesus Christ these at least are to be accounted such For these are every where and diversly scattered or spread abroad through out the whole body of Divinity as certain nourishments yea as it were Sinews small strings Arteries and Veins whereby our Spirit is effectually moved unto the exercise of Piety and kept nourished and cherished yea continually carryed and put forward in the same and so consequently strongly engaged unto a continual progress therein Which also was the cause why we have every where here and there where the matter so required with reasons also added openly rejected the contrary Articles unhappily established in the Synod of Dort as some unhappy cockle-weed and tares that are very hurtful to true Piety and Holiness yea as the foul blots and spots of the Christian Religion which all pious people ought no otherwise to detest then botches and imposthumes wholy sucking up the whole juice bloud and vigour of Goodness and Honesty and drawing them out of our souls to nourish themselves For there is nothing so much an Enemy to Religion as that fictitious fate of Predestination and unavoidable necessity of obeying and offending We had yet another cause of this our doing to wit that by this means we might testifie and declare to the whole Christian World how just and weighty causes moved us why we impugned their Opinion who obstinately and stiffly urged the said fatal Predestination as the chief basis as indeed it is or pillar and ground of their Religion and refused to tolerate in our Netherlands their brethren that dissent with them about the same to wit because if indeed it be considered by its self and according to its genuine disposition and tendency we saw that it was greatly hurtful to Religion and Piety and then that we might leave it to all godly Men to judg whether we any way deserved upon that account to be so unworthily and ignominiously dealt with by the Synod of Dort to be dismist with reproach to be put out of our places to be taken and violently haled from our Churches though never so much against their wills and furthermore afterward by the most Illustrious Lords the Lord States General which were but a little before every where after an unusual manner for a great part altered and changed to be cast out of our Country and Banished for ever for that being moved only with Religion and Conscience we could not promise that we would keep in everlasting silence that our Opinion and that we would no where whether privately or publickly whether directly or indirectly whether upon occasion sought or offered disseminate the same or inculcate it upon our Churches being in other respects ready to perform 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 judg far otherwise than our adversaries desire or expect Lastly we have no where added to this our Confession the direful Anathema's i. e. cursings of mens persons and that a sorrow it is to speak it too thread-bare worn Damnamus We condemn but have every-where only barely 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 to bid Anathema to Angels and Men if they preach any other Gospel than what hath been preached Yea further with the same We bid Anathema Maran-ath◠unto all that love not the Lord Jesus Christ that is to ungodly prophane and Atheistical persons
But where we have not the Spirit of God going before us there we upon good right demuâ—â— and with-hold our assent and do both beg and grant pardon by course remembring that which our Saviour adviseth us Judg not that ye be not judged and which the Apostle Judg not any thing before the time untill the Lord come who will bring to light the hidden things of darkness and make manifest the Councils of Mens Hearts and then shall every Man 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 suceed and the reins of hatreds being let loose they 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 ingenuously 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 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 fiercenâ—is 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 deliver them out of the danger of Eternal 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 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 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 that in some sort or other concern Religion the which holy and worthily to be praised moderation or equanimity when the best and greatest God shall have inspired the hearts either of all or at least of the most of those who bear rule in Churches and Commonwealths with then at length the Truth of the Gospel will every where flourish and an holy peace in the Lord and Concord will set up a settled place of abode among all that are truly Godly The which that it may shortly come to pass in the whole World especially in the Christian but most of all in the Reformed we humbly beseech of God through Jesus Christ in Spirit and Truth These things thus premised we shall now come directly to the heads of our Declaration as those which we would have alwayes joyned by an indissoluble tye with this 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. I. Of the Sacred Scripture and its Authority Perfection and Perspicuity I. WHosoever desireth to worship God aright and certainly and undoubtedly to be everlastingly saved he must of necessity first of all 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 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 and that he hath at sundry times and in divers manners spoken in times past unto the Fathers by the Prophets and that he hath at length in the last times most fully declared and manifested his last Will by his only-begotten Son hath been a thing confirmed by 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 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 who were inspired with and
instructed and guided by Gods Holy Spirit such as in the Old Testament are 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. c. 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 four Evangelists Matthew Mark Luke and John the Acts of the Apostles the Epistles of Paul to wit 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 the Hebrews one Epistle of James two of Peter of John three of Jude one lastly the Revelation 5. That all the said Books were written or approved of by Men Divine and not to be excepted against hath in former 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 there hath been made some doubt of some few of them towit whether they were penn'd or approved of by those very Authours whose names they bear yet at length the matter being more narrowly examined and the truth searcht into it hath been abundantly evicted that they were in deed and in truth penn'd or approved of by Divine Men and those whose Authority was infallible and credit undoubted of with all Believers 6. Besides the said Books of the Old-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 â—orce 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 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 divers and innumerable miracles and mighty deeds Signs and Prodigies exceeding all humane and Angelical Wisdom and Power and furthermore by the 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 perfect righteous just and holy that any more perfect just equal and holy cannot be devised or thought of and promises so exceeding Great Rich and Precious that neither the mind of Men nor Angels can conceive of any more Excellent more Divine and Worthy of God To which the admirable force and efficacy of the Doctrine it self addeth no small weight towit that it although such an enemy and so ungrateful to the slesh was by a very few Apostles and they plain simple weak Men Men most aliene or free from not only the crime but also the very suspicion of all simulation and forgery Men 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 innumerablemy riads of men of all ranks Orders and Conditions not only of ignorant or private men but of the most learned and wise not a few leaving their ancient and countrey-rites and Religions in which they were born and bred without any hope of any Earthly advantage nay but rather with a certain expectation of afflictions ignominy and all manner of dangers and miseries did most constantly adhere and cleave thereunto yea so far did the force hereof prevail that all other Religions else although every where establisht by humane power and force the Jewish only excepted because that was of God did almost wholly vanish and became extinct at the rising brightness of the same 8. And although indeed the primitive Church which was in the Apostles days might most certainly know and undoubtedly also did know that these Books were written or at least approved of by the Apostles and delivered as it were from hand to hand the knowledg hereof unto us and deposited or left the same with us as a certain pledg in trust yet do we not therefore hold these Books for True and Divine because the primitive Church hath by its uncontrollable Judgment judged them true or that they contain in them Divine Sences or Meanings and hath by its infallible Authority decreed that they be held or accounted for such For first it was not necessary that the Church by its Judgment should define and by its Authority determine that those Books which were written or approved of by the Apostles were true and Divine or of God or no for that both before and without all such manner of Judgment was altogether certain and undoubted of by all Christians both in general and particular insomuch that assoon as any one of them knew that any thing was written or approved of by the Apostles he might even thereby and of right ought to know that the same was true and of God or Divine and needed not any other Judgment in the case In the next place neither indeed could such a judgment of the Church suffice seeing no Man can be certain no not so much as probably of the being of any Church unto which such an Authority is said to belong except he be first assured that those books wherein the said Authority is said to be given or assigned to the Church are true Divine and seeing he cannot know and determine for certain that any Church is the true Church of Christ if he be not already undoubtedly sure and certain before that whatsoever is contained in the said Books the same is true and from God for by vertue of that very Faith or Belief whereby the Church embraceth or receiveth that as true she her self finally
obtains and hath her being a true Church And if indeed such an Authority as this agrees not with the very first primitive Church it self much less ought we to believe that it belongs to any Church at this day or any indeed succeeding that first and primitive one 9. The Doctrine therefore contained in these Books is of it self altogether Authentick and indeed of Authority Divine and uncontrollable and by reason of the infallible veracity of God deserves altogether and challengeth undoubted Credit and Belief and by vertue of its autocratorical or absolute and supream Power most humble Obedience from us And whatsoever Doctrine or Tradition wants this priviledg of being of a Supream and Divine Revelation it hath not by any Right either the same or the like Authority with it much less that which either decreeth any thing else either contrary to it or diverse from it and that by an usurpt Authority or at least otherwise than is contained in writing in these Books commandeth it to be declared or being declared to be believed upon the pain and peril of the loss of Salvation since God can neither contradict himself and no Authority either Humane or Angelical ought to be equalled to the Divine 10. And now because such Divine-like Authority as this belongeth unto and agreeth with these very Books only it is therefore even withal necessary that by them alone as by Touchstones and firm and â—â—ovable Rules we examine and try all Controversies and Debates in Religion and by them only to reason discourse and judg of them and so to leave them to God alone and to Jesus Christ as the only supream and infallible Judg peremptorily to be decided for we are not to think that it was any ways God's will and pleasure in the least that they should be decided by any judicial or authoritative right by any visible Judg and one ordinarily speaking in the Church sith it hath pleased him to leave us in his Word a rule only directive or to judg only directively by and not withal coactively or by way of constraint but that there ought to be an infallible Judg always speaking in the Church he hath no where signified nor hath he in his Word pointed out who he should continually be but hath expresly commanded all every one alike to search his Laws or Judgments and Statutes to try the Spirits whether they be of God yea to try all things and to hold fast that which is good and moreover hath promised to such as search into his Laws and seek the understanding of them his Grace and Holy Spirit and those who have searched the Scriptures and examined Controversies of Faith by them yea who have diligently tryed by the Rule and Square of the Scripture those things which have been spoken by the Apostles themselves he hath commended and praised them with singular Elogies 11. Therefore they who do freely give themselves or suffer to be given by others this irrefragable Authority of peremptorily deciding of Differences and Controversies of Faith or Religion either all or some either to some certain Church or Synod of Doctors or to any Society of Men whatsoever or to any single Person who also may be ungodly and profane as to a visible and speaking Judg and will have Mens Consciences hâ—ld 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 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 Religion 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 deceive nor be deceived our Lord Jesus Christ hath said and prescribed in his Word 13. Nor is it strange for in these very 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 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 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 perspicuity of 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 diligenrly and devoutly which we believe is not only lawful for all 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
to his alone pleasure yet the natural contingency of things and the innate liberty of Mans will once long since given it in Creation he doth never take away thereby but leaveth ordinarily the natures of things safe and entire and in such sort concurreth with the will of Man in acting that he suffers it also to act acording to its own nature and freely perform its part and therefore doth not at any time lay upon it a necessity of doing well much less of doing ill 7. There is therefore nothing that comes to pass any where in the whole World rashly or by chance that is God either not knowing of it or not regarding it or only idly looking on much less he altogether withstanding it or being wholly against it and not in the least willing to permit it And there is nothing also done by Man whether good or evil altogether fatally and incontingently or precisely necessarily that is God violently forcing their Wills to this or that or at least offering any irresistible force to any Men by any absolute and evermore efficacious decree whether you will call it effective or permissive as some are pleased fondly to speak to do so or otherwise 8. Therefore by reason of the true Providence of God to wit wisely holily and righteously moderating or ruling all things there is no place left at any time in the World either for the blind fortune and brute temerity of the Epicureans or for the Iron and fatal necessity of the Stoicks Manichaeans or Predestinarians Which two rocks as being indeed extremely prejudicial and dangerous are chiefly in this point or matter to be taken heed of and avoided From whence furthermore those who are truly pious being rightly inâ—ormed of aâ— these things in Adversity become always patient and in prospetity aâ— was thankful towards God and more over for the future also do repose willingly or freely and constantly theiâ— chiefest confidence in God as their moâ—â— faithful and trusty Father CHAP. VII Of the Sin and Misery of Man 1. BOth these Works of the Divine Goodness of which we have spoken to wit Creation and Providence are seconded or followed by a singular Work of Grace and Mercy but such as unto which sin it self hath ministred a certain occasion and which is the consequent of sin the just punishment or penal or miserable Estate of Man from which they that believe are freely delivered by Christ of which things we are hereafter in order to treat 2. Sin was at first in this manner brought into the World Man being created with such Faculties as we have said God gave him a Law of not eating of the Fruit of the Tree of the knowledg of Good and Evil standing in the midst of the Garden under the pain of Eternal Death and divers Miseries besides That Law Adam brake together with Eve his Wife being beguiled by Satan and deceived by his false perswasions He brake it I say not only by a Spontaneous Will or a Will no forced but by a Will altogether free because he was not forc't either by any outward violent impulse or any secret and hidden determination or necessitation proceeding either from God or the Devil to will to pluck or eat of the Forbidden Fruit nor did he fall into the sin through any withdrawing or denying which some ignorantly call permission oâ— the efficacious permissive Decree of any Divine Virtue or action necessary for thâ— avoiding of sin nor lastly was he impelled or moved by any Power Command or Instinct althoughn ever so secret or hidden to transgress of or from God to wit that God might have an opportunity to exercise his sparing or pardoning Mercy and punitive Justice as some perversly teach For by this means God would truly properly and chiefly nay solely be the Author of Sin yea by this means that transgression would not be truly properly sin at all nor could Man by reason thereof have become truly guilty or justly miserable 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 of the Divine Threatning became Guilty of 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 and Root of all Mankind therefore he involved and intangled not only himself but also all his 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 in their own Brains and Fancy in this sin may sufficiently appear 5. Besides this sin there are also other which are every Man 's own proper Sins or actual Sins 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 kinds and several degrees as may be understood by their several Objects Subjects Causes Manners Effects and Circumstances to wit there is one of commission another of omission one of the Flesh another of the Spirit one proceeding from ignorance another from sudden passion or infirmity another from set Malice one against Conscience another not against Conscience one reigning another not
darkly known of Men to wit the Work of Redemption or of a New Creation whereby he might of his meer 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 by his one only begotten Son our Lord Jesus Christ 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 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 and withal true and perfectly just Man in one and the same person for that he is the natural only begotten and proper Son of God 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 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 Prophetical Priestly and Kingly 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 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 was leisurely consummated and finished Unto the latter are to be referred these 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 long since fully performed and finished not only when he openly revealed unto us by 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 and Miracles too great to be questioned or excepted against and also by 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 fourty days together asserted and proved the same 7. His Priestly Office he partly performed long since when at his Father's command whom †submissively obeying he underwent on our behalf the cursed death of the 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 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 now continually exercise since being once raised from Death by the Father and advanced to the Throne of Supreme Majesty in Heaven and set down at the right hand of God on high 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 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 whil the doth by his Spirits and Angels his Ministers and Attendants powerfully guard protect and defend even in this Life 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 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 and Worship proper and peculiar to Jesus Christ as he is Mediator of which hereafter in their order and place 9. But from hence it appeareth that Jesus Christ is not our Saviour in one way or upon one account only and alone to wit not only by his Preaching Example Martyrdom or Suffering or that he is not so only therefore because he hath declared unto us the way of Eternal Life and confirmed it by Miracles also by the examplariness of his Life and by his Death and by this means hath purchased to himself a Supreme power and virtue to save us But withall indeed by virtue of Merit with or towards God and Efficacy arising or proceeding therefrom and immediatly respecting us By virtue of Merit
believe thaâ— it seldom falls out and can very hardly be effected And even such as these as often as through the Grace of God it comes to pass we deem or judg that they are altogether to be counted of the order or number of those that are truly Godly and do truly repent and are certainly to be saved if indeed they persevere in this their renewed Conversion CHAP. XII Of good Works in particular and of the exposition of the Decalogue 1. OF good Works some are common unto all Christians in general others are proper to Christians of certain vocations or callings The sum of those which are common to all Christians alike without difference may be comprized under these three heads 1. In our loving of God and our Neighbour which is wholly contained in the Moral Law as it is expounded by Jesus Christ. 2. In the directing or denying of our selves 3. In daily praying unto God and giving him thanks for his benefits received 2. The Decalogue is an Epitome or a brief summary of the Moral Law which is contained in two Tables of which the first contains four Commandments and the second six The one immediately and firstly respecteth our loving of God the other our love 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 commandeth that we have not another God much less other Gods before him the one true God or besides him that is 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 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 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 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 we do not worship and reverence Images or the likness of any sort or kind that is that we do not fall 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 sigment 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 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 â—ather 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 but on the contrary that we do carefully avoid all this kind of outward Idolatry and as the Apostle John warneth us that we flee from Idols to wit being assured by the Apostle Paul 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 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 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 whether we be minded to affirm or deny or promise or threaten any thing use the magnificent Name of God irreverently or lightly but especially that we do not at any time blaspheme it or swear 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 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 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 of sanctifying the Sabbath-day or the Seventh it was indeed strictly to be observed in the Old Testament but because 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 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 apart 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 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 or fifth in order is that we honour our Parents that is that we yeild unto them 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 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 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 Long sufferance 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 and usually are comprehended not only Parents properly so called but also all other 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 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 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 Murder 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 out of a desire of Revenge hurt him again or wish him any Mischief much less do him any but that we be always free from all unjust Anger Hatred and desire of Revenge and that we every where 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 according to our Ability and Power we do really do him good and in very deed relieve him if he hunger by 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 that we do not commit Adultery that is that we do not upon any account whether we be Bond or Free libidinously defile our Neighbour's Bed or violate his Chastity And in particular that we diligently avoid Poligamy and all wilful Divorces but in case of Adultery and therefore take heed of marrying her that is put away for any other cause than Adultery that we keep our selves far from Fornication extravagant Lust and all Impurity and the occasions and Provocations thereunto both in a Marryed and Single Estate and that we carefully on the contrary exercise Continency Chastity and Honesty at all times and in all places even in Words and Gestures 11. The eight Commandment is That we do not Steal that is that we do not seek to convey and keep unto our selves the Goods of our Neighbour whether publick or private whether sacred or prophane by any unlawful means either Force or Deceit or Guile but rather that we put by and prevent all dammage and loss unto him as far as lyeth in our power and therefore if haply he be simple that we do not deceive him if he be imprudent or unwary that we do not circumvent him if he be weak that we do not overpower him oâ— run him down that we do not by Terror Threatnings and other unjust ways compel him to give or to lend unto us if he be Poor and Needy that we do not oppress him with Usury but rather that we assist him with our Alms all manner of advice and our help and endeavour and of those things which are not precisely necessary for our own natural support we freely and liberally minister Supply unto him lest haply whilst we keep to our selves those things which are due unto him especially in his greatest necessity both by the Law of Nature and the Law of God we commit some
should faint or despair Jesus Christ hath willed that all Believers in general and particular should in his alone Name with an unwearied entire Faith and that always without ceasing but especially in great Temptations and Adversities implore and earnestly entreat the continual Help and Grace of God and 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 kinds God every where commends unto us in his Word 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 commandded it in words but also hath commended it to us by his own example and also hath prescribed 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 according to the Will of God and be accompanied also with a due disposition of us that pray both in respect of our inward and outward Man to wit with true Repentance for sins formerly committed firm Considence concerning the Grace of God purchased by Christ a sincere endeavour after Holiness and especially of brotherly Love also with serious Attention devout Submission and lastly with an unwearied Diligence and Constancy in Prayer shall most certainly be heard of God 3. This form of Prayer is called from 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 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 Moses his Tabernacle or in Solomons Temple between the Cherubims but dwelling gloriously only in the highest Heavens themselves the most true Seat and as it were Castle of Eternity and Immortality from whence all good things flow down unto us but as one also who shews himself merciful and kind unto all and is indeed always Fatherly 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 Sons and Heirs of his Heavenly Glory and Immortallity and therefore as one who both easily can and willingly will 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 brotherly Love by 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 of which 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 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 commanded to pray that the Name of God may be sanctified or hallowed that the Glory of the Divine Goodness 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 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 Kingdom may come that is 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 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 for the Kingdom of Heaven hereafter to be most fully possest in a blessed immortality 8. The third is that the Will of God may be done in Earth as in Heaven that is that God would grant us and others that Grace that we might every one do his Will now heretofore expressed in his Commandments as readily and as chearfully as the holy Angels in Heaven are wont to performe it In the next place that those evils which God either suffereth or willeth and procureth to befall us we may bear them patiently and without any repining improve them unto our spiritual advantage or proficiency in Faith and Obedience And furthermore of our Salvation 9. The fourth is that he would give us this day our daily Bread That is that he would vouchsafe always to give us all things which are necessary for us to pass this life withal
of God pertaining to the life to cone or of the raising again of the dead and eternal Life 1. THe acts of God pertaining to the life to come are the raising again from death or instead thereof a sudden change of our mortal nature and Glorification or the 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 2. This raising will be at the second and glorious coming of Jesus Christ unto the general Judgment to wit when he shall raise unto life again all the dead both the just and unjust and judg both them and those that shall then remain alive at the Judgment-seat of his Father and assign or award unto them all just rewards or condign punishments according to 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 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 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 change shall be immediately succeeded by that blessed Glorification which is the complement of all the other acts 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 the universal corruption or total destruction of the whole World being then to be altogether on a flame into the everlasting and glorious mansions 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 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 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 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 when God will no longer have or account them for his people and therefore doth righteously withdraw from them the 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 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 gross ignorance and errours and in wonderful and divers manners seduced and when they are given up to their own unclean lusts or left to their vile or filthy affections or are on every side exposed to the temptations delusions and snares of Satan also when their wicked counsels endeavours and practises are suffered for a time to go on with some happy success and themselves for a while to sin scot-free lastly when manifold occasions of erring and sinning are presented to them and their 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 doth wholly seize and possess them And sometimes indeed those acts are seconded and followed even with 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 Judgment and Condemnation whereby God will not only by judgment irrevocably pass or give away 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 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 there shall immediately 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 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 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 morrals 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 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 or duly performed there was first of all necessary a solemn and immediate both election or separation
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 certain Ambassadors extraordinary as eminent and singular Ministers of his and furnished them with all gifts and virtues of the Holy Ghost necessary for the discharge of this their Embassage and 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 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 Preachers were the Apostles who as in teaching and gathering Churches so in the governing and keeping them together used such Authority as they had immediately received from the Lord Jesus to wit such as was uncontrollable and unquestionable and to which all Believers were bound to yield and obey And to these indeed were joyned both Prophets and Evangelists and Teachers and Pastors and other such like who also themselves used and bestowed their utmost diligence and pains either for the gathering of new Churches or Assemblies or afterward for the nourishing and feeding and further instructing of these that were already gathered by the Apostles 4. But when such Foundations and first beginnings had now been laid by these lest when they were either absent or dead those Congregations should be scattered and decay again or come to nought and so by this means this divine and saving Doctrine by little and little should vanish away and be lost they every-where in those places where Churches were already gathered appointed them their successors to wit Bishops Elders and Deacons by whose help endeavour and care those Churches might continually be preserved and as much as might be also encreased in number and gave express advice and command that the same afterwards at all times and in all places should be done in all Congregations giving withal an exact description what manner of persons they ought to be who were thenceforth to be set over the Congregations for this end 5. And they indeed therefore appointed Bishops and Elders that both of them by preaching the Gospel by teaching wholesome or saving Truth by confuting errors contrary thereunto also by exhorting comforting reproving correcting ruling and lastly by going before others by their example c. might preserve or keep together the Churches already planted and by a continual succession to their utmost power might propagate the same And they ordained Deacons that after they had been first proved or tryed they might diligently employ themselves in gathering and distributing alms and in pious and tender care-taking of the poor in the said Congregations From whence ariseth the perpetual necessity and manifold use of the whole Ministry of the Church 6. But because after the Apostles days and those first Preachers of the Gospel or Founders of the Church when the doctrine of the Gospel had now already been fully enough proposed and in the judgment of God himself abundantly confirmed and lastly clearly committed to writing that immediate sending of Ministers ceased together with infallible instruction and the undoubted assistance of the Holy Spirit therefore an irrefragable Power or infallible Authority in teaching and ruling hath no more place also Which also even the Apostles themselves were minded to restify when they gave and left unto the Bishops and Elders a certain and perpetual rule of Doctrine and form of Discipline according unto which these were to teach and rule the Churches for the future by and expresly commanded them and seriously charged them that they should diligently keep the pattern or form of sound words which they had heard of them and that they should remember and hold fast that faithful doctrine which they had learned and therefore bade an Anathema to those who brought any doctrine contrary to or differing from that which they themselves had delivered and withal injoyned the Churches that they should receive or admit of no other doctrine besides that which they had received from the Apostles no although even an Angel from Heaven brought it 7. But since it is the Duty and Office of all Bishops and Elders to teach and govern the Churches according to that form that is laid down by the Apostles it appears manifest enough that they have not by any divine right any Command Power or Authority properly so called one over another And yet do we not therefore notwithstanding altogether disallow of much less proudly reject those degrees of Teachers and Rulers which have now long since been appointed and every where hitherto taken place in diverse Churches of Christ for order and decorum's sake or for preserving good order For indeed God is not the Author of Confusion but of Order if so be they do not at length degenerate into Tyranny and make shew of some worldly Dignity and Power rather than of a spiritual Ministry and of that modesty and moderation which becometh the Disciples of Christ. 8. But if any one shall abuse the pretence of this order unto pride haughtiness and in particular if any by these degrees shall not stick to climb so high as arrogantly to assume unto himself not only a supreme Right to determine in matters of Religion and to decide all Controversies of Faith but also to usurp Lordship over the Lords Heritage and over his fellow-servants yea over Kings and Princes yea further whether directly or indirectly to usurp a coactive power that is armed with outward force or upheld by the secular arm to punish others yea to punish them with the Sword and with Death who cannot out of Conscience attribute this Authority unto him or who refuse to subscribe to his Determinations Decrees and Statutes though in all other respects they be good and loyal subjects to the Common-wealth if any we say shall under this pretence usurp such a power in the Church of Christ or any other whatsoever like it or at least attribute to himself the same in words or suffer it to be attributed to him by others truly he seemeth unto us to recede very far from the Office of a true Bishop CHAP. XXII Of the Church of Jesus Christ and its marks or notes 1. FUrthermore those Congregations or Assemblies which either by the publick pains or labour of these Ministers or otherwise by the word of the Gospel any ways whatsoever preached read or
heard are gathered as it were into one body all and every of whose members have 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 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 but an Assembly of men called by the Gospel 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 here on earth is wont according to the Sacred Scripture to be considered under a twofold respect 1. As an Assembly 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 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 of Jesus Christ is not forthwith so perfectly to know 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 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 a visible Multitude of those that 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 sometimes less evidently or clearly 6. Again both may be considered either as Catholick 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 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 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 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 of that sacred and saving doctrine which was delivered by Jesus Christ in conjunction with at least an outward keeping 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 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 Chruch 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 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 belong to this visible Church doth not only consist in every particular Man's professing with his mouth and in life this saving doctrine of Christ for himself but also in Believers being united and joyned together among themselves 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 besides hearing of the Word preached and the profession of Faith already spoken of are chiefly two to wit the use of the Sacraments as they are called and the exercise of Christian discipline of which more immediately CHAP. XXIII Of the Sacraments and other Sacred Rites 1. VVHen we speak of Sacraments we understand the outward Ceremonies of the Church or those sacred and solemn Rites whereby as by foederal 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 all the promises of God with a true firm and obedient Faith and that we will always with continual and thankful remembrance celebrate with
one indeed whose duty it is after the example of Godly Kings and Princes under the old Testament chiefly or after the manner of Master-builders to moderate the outward order and government of the Church and to preserve 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 God's 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 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 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 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 by Edicts Proscriptions Incursions of Soldiers and other violent ways of acting but is bound to preserve unto them whole 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 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 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