or Pue to make a Tumult among the rude common people or by publick Writings to traduce and contumeliously to provoke and inveigh against others would be next unto madness and most scandalous and dangerous Nor indeed can the knowledge of an unnecessary truth ever do so much good as the importune and immodest inculcating or urging thereof may do harm and prejudice both publickly and privately And thus far concerning the first caution diligently to be observed in Confessions The second thing that is to be observed Nor bands of Consciences as to the right use of Forms flows from the first if to wit there be not contrived of such Forms of Confessions and Declarations certain Spiritual Bonds Stocks and Fetters whereunto the Consciences Tongues and Pens of the Declarers be not so tied and fastned that none may recede from the phrases thereof manner of speaking order method c. but that he is also forthwith suspected and accused of Heterodoxie who is found to expound the Divine Scripture and sentiments of his own mind in other expressions or other order or method then what are expressed in them i.e. in those Forms of Confessions For by this means that liberty which so long as the truth of the Sences or Meanings themselves remain safe ought to continue whole and entire to all Believers in their expounding the Scriptures as they shall judg meet for the greatest furtherance of the Truth and edifying of Churches is not only cast out of doors and banished out of the Church but also the authority of the Word of God is secretly and as it were by mines supplanted and overthrown by the same For it can hardly otherwise be but that where the expressions of such Forms begin to be of more account than those of the Word of God it self there the Authority of the Word of God should by degrees grow vile and sink in estimation beneath those Forms And indeed if we will but mind it the chief and haply first step whereby humane Forms ascended to the height of an usurped Authority and Majesty almost Divine was this that at the first they attributed to the phrases words order and method thereof more than was meet as if in them all sences to be believed hoped and practised were more clearly briefly and substantially exprest than in those which we meet with in the Scriptures For from hence hath the esteem of them by little and little been encreased and that of the Scriptures lessened insomuch that according to the words phrases yea almost syllables and â—etters of the said Forms and according to â—he method and peculiar order of the same â—hey began to determine and declare â—ouching the truth and falseness of almost â—ll Opinions and Meanings as if that â—ould not be true which did not exactâ—y and in every thing agree with them â—nd as if he could not be free from Heriâ—ie or at least from errour and falshood who should though never so modestly contradict them or go but a straws â—readth from them yea that should not â—lmost swear unto the words thereof The which pernicious abuse and so manifest a corruption and inconvenience to withstand and prevent we ought at all times earnestly and almost only to inculate or repeat that such Forms of Declarations are not made for that end for to teach that the Sences or Meanings of Christian Religion may or ought most commodiously to be expressed in this order in this method in these phrases or manners of speaking and not in others but that in or by them they may be expressed rightly and commodiously enough or that in the judgment of those very Men that make such Confessions they are very exactly and truly contained in them For so to use them will not be a matter of absolute necessity but of meer liberty and he that useth them will indeed do well and yet he will not be judged to do ill that useth them not especially if he receive the sum of saving doctrine delivered in them and do not condemn those who That they are not limits nor bounds within which Religion is to be shut up in this point dissent The third thing which flows from those things that have been already spoken of necessary unto the right use of Forms is this That these Forms be not at any time held for limits and bounds within which Religion and the saving knowledg of God is believed in such manner to consist as if they who cannot in conscience assent to them or give their voice for them were therefore excluded from Salvation and shut out of the Kingdom of Heaven Far be that from us who firmly believe that Christians may unwittingly err in many things without the loss of Salvation and who judg that there are very few things that are precisely necessary to be known and believed for the obtaining Eternal Life Wherefore that we may demonstrate that this proud cruelty is exceeding far from us we do openly shew and declare that Forms of Confessions and Declarations are to be had in no other respect or account than for certain Ensigns and Standards set up whereby they declare who set them forth that they judg that those Sences which are contained in those Forms do come very near the Truth and therefore unless they were taught better do heartily desire and wish that all others that are desirous of Truth and Peace would embrace them not indeed properly for this end that so at length they might be saved but that they might withdraw themselves from the danger of erring to the greatest distance may be For neither ought it to seem enough to a Christian to make towards Eternal Salvation by every means and in every way whatsoever the safest and surest is to be chosen except haply a just fear of some greater danger or scandal in the Church hinder the same For the good of Eternal Hapiness and of an immortal life ought to be of so great price with him that he ought to hate and carefully to shun all dangers which may turn away or withdraw his mind from imbracing the same Nor hath he any reason to fear that he doth therefore abet and patronize Schisme which the Apostle calleth a work of the flesh For if he haply depart from some Congregations to others he doth not forthwith contemn those which he leaveth or judg them as excluded from the hope of Salvation but only goes from those that are more impure to those that are more pure that he may shew that he hath a care and tender regard of every truth any ways serving to his own Salvation and approve his Conscience unto God and our Lord Jesus Christ Nevertheless in the mean while he does his endeavour sedulously to maintain Peace and Concord with all that are truly pious as far as is possible and to testifie his moderation or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequanimity to all that are good And indeed if Forms of Confessions 〈◊〉 〈◊〉 〈◊〉 â—nd
CONFESSION OF FAITH Of those called ARMINIANS OR A DECLARATION Of the OPINIONS and DOCTRINES OF THE Ministers and Pastors Which in the UNITED PROVINCES are known by the Name of REMONSTRANTS Concerning the Chief Points of Christian RELIGION Translated out of the Original LONDON Printed for Samuel Walsall at the Heart and Bible near the West-End of the Royal Exchange in Cornhil MDC LXXXIV THE CONTENTS OF THE CHAPTERS Chap. 1. Of the Sacred Scripture and its Authority Perfection and Perspicuity Page 59 Chap. 2. Of the Knowledg of the Essence of God or of the Divine Nature 78 Chap. 3. Of the Holy and Sacred Trinity 93 Chap. 4. Of the Knowledg of the Works of God 96 Chap. 5. Of the Creation of the World of Angels and of Men. 98 Chap. 6. Of the Providence of God or his Preservation and Government of things 105 Chap. 7. Of the Sin and Misery of Man 117 Chap. 8. Of the Work of Redemption and of the Person and Offices of Jesus Christ 128 Chap. 9. Of the Knowledg of the Will of God revealed in the New-Covenant 138 Chap. 10. Of the Precepts or Commendments of Jesus Christ in general and of Faith and Repentance or Conversion unto God 141 Chap. 11. Of Faith in Jesus Christ 145 Chap. 12. Of good Works in particular and of the exposition of the Decalogue 155 Chap. 13. Of directing and denying of our selves and bearing of the Cross of Christ 170 Chap. 14. Of Prayer and Thanksgiving and in particular of the Lord's Prayer 181 Chap. 15. Of special Callings and of the Precepts and Traditions of Men. 193 Chap. 16. Of the Worship and Veneration of Jesus Christ the only Mediator and of the Invocation of Saints 196 Chap. 17. Of the Benefits and Promises of God and first of Election unto Grace or Calling unto Faith 200 Chap. 18. Of the Promises of God that are performed in this Life to those that are already converted and are Believers that is of Election unto Glory of Adoption Justification Sanctification and of Obsignation or Sealing 209 Chap. 19. Of the Promises of God pertaining to the Life to come or of the raising again of the Dead and eternal Life 216 Chap. 20. Of the Divine Threatnings and Punishments of the wicked pertaining both unto this Life and unto the Life to come to wit of Reprobation Hardening Blinding and of Eternal Death and Damnation 218 Chap. 21. Of the Ministry of the Word of God and of the Orders of Ministers 222 Chap. 22. Of the Church of Jesus Christ and its Marks or Notes 230 Of the Marks or Notes of a visible Church 224 Chap. 23. Of the Sacraments and other Sacred Rites 237 Of Baptism 238 Of the Sacred Supper of the Lord. 240 Of other Sacred Rites but yet such as are indifferent 242 Chap. 24. Of Church Discipline 246 Chap. 25. Of Synods or Councels and of their manner and use 254 The Conclusion 260 ERRATA PAge 29. line 14. read are so tied P. 35. l. 18. r. the very said P. 37. l. 12. r. by God for disturbing P. 38. l. 9. for those r. these P. 39. l. 2. r. use a thing well P. 55. l. 12. r. for such P. 80. l. 25. r. state and relation of each to other Ibid. l. 27. for of r. by P. 88. l. 5 6. r. no ways sworn to any P. 91. l. 19. r. of any other Enemies P. 124. l. 1. r. now long since P. 140. l. 2. for assent r. assert P. 151. l. 10. r. come to P. 182. l. 18. r. both these parts P. 185. l. 5. r. and in whom P. 186. l. 8. r. to forsake P. 202. l. 14 to 18. r. nor for that thereby the will of him that is called is by an irresistible power or by some omnipotent force which is neither more nor less than Creation or raising from the dead so effectually determined to believe P 223. l. 27. for in r. to P. 242. l. 4. add after themselves as coverts of the Body and Blood of Jesus Christ P. 243. l. 10. r. as also P. 250. l. 19 20 21 22. unto the Word Sin to be expunged and to read And also withal there is even in the first place an exact regard to be had of the diversity or difference of Sins P. 256. l. 24 25. add after brought in that they be taken away or removed THE PREFACE TO THE Christian Reader THERE is no doubt pious A Prolepsis concerning a four-fold sort of dissenters touching things of this kind Reader but that this Declaration of Faith which is published by us will be liable to the various and different judgements of men For as every one stands perswaded in his own mind touching both the necessity profit form and manner of such-like Declarations so is he like also to pass judgment upon this of ours There are some who think we ought to abstain altogether from all Confessions or Declarations and judg that they are not only not necessary nor profitable for the Christian Weal-publick but they are also unlawful dangerous and hurtful in the Church There are some who do not indeed think it altogether unadvised to publish Confessions or Declarations much less do they think it unlawful or hurtful but they judge they ought to be conceiv'd and framed onely in meer pure Scripture-words There are some who indeed do not altogether disallow of Confessions though conceiv'd in other than bare Scripture-words but will have them to be so general and brief that they shall contain and comprehend nothing but what is absolutely and precisely necessary to be known and believed unto Salvation There are lastly others far different from these who judge particular Confessions and Declarations even of several most minute and small Controversies not only so far profitable but also necessary that without them a Christian-Society can neither have being nor well-being The so various diverse and differing judgments of all these this our Declaration is doubtless like to undergo and these indeed severally have specious and not altogether improbable grounds for their opinions whereon they build and relie Those who judg that we ought altogether to abstain from Confessions or Declarations Objections of the first and second sort or that they ought not to be conceived but in meer and plain scripture-Scripture-words of which sort of men in this age there are found not a few otherwise pious and good men they as far as we can gather pretend for the most part three things for their opinion 1. For that by reason of them there is done no light prejudice to the Majesty and Authority of the Scriptures 2. For that by occasion of them there is mighty dammage and detriment done to the liberty of Churches or Conscience and Propheâ—y 3. For that by the same a wide gap is open'd for Factions and Schisms in the Church And first indeed they think that by this very means the Majestie of the Scriptures is not a little derogated and detracted from for that both their
sufficiency and perspicuity seem to be suspected and doubted of to wit as if they either did not fully and sufficiently contain all things that are necessary and profitable for every Christian Congregation to know believe hope and do or at least did not use those forms of speaking which do clearly and perspicuously enough express those Divine Senses or Meanings which are chiefly savingly necessary and available to be believed but had need of Mens phrases and forms for the right understanding of them and application and use to make a due difference between Truth and falshood From whence afterward they say it comes to pass that the authority of the Scriptures is more and more weakned and at length wholly falleth and is transferred by degrees to those forms of Men as either more perfect or the more clear discoverers of what is right and false And certainly the experience of many ages seemeth not a little to confirm these Mens opinions in which say they for the most part it usually fell out that after forms of Confessions and Declarations began to be in esteem and the said honour to be given to them as though they did most fully express the hidden and involved sences of the Scriptures and most clearly and plainly propose those things whichare necessarily to be held by the Churches of Jesus Christ the Majesty and Authority of the Scriptures began by little and little to decline and the truth as also the necessity of all Judgments and Opinions pertaining to the business of Religion to depend upon those forms in so much indeed that waving and undervaluing the Sacred Scripture they appealed unto them as the most certain Squares or Levels and unexceptionable Rules and he that swerved but a fingers breadth from them although moved thereto out of a regard to the Scriptures was without any further proof accused and condemned of Heresie And though at the beginning and in the very Cradles or Infancy of Forms as they say it fell not out but also over and above by Cautions or Restrictions and Protestations and other ways of that kind they obviated and withstood the same yet in tract of time by little and little their Authority prevailed and increased and through secret increasings by intervals and degrees it was insensibly established and confirmed until at length having spread its roots deep it began in a manner to over-top the very Scriptures So by this means in process of time some Oecumenical Councils and Forms of Belief or general Creeds which were concieved and maintained in them began to be so highly valued that a like and equal Authority was given to them the Gospels themselves by the most of men Yea further even those things that were disputed determin'd by one single Augustine against Pelagius at length in process oftime were advanc'd to that Dignity and Authority and that even among those who otherwise are not wont to set much by the Authority of Councils and Fathers that it is enough to condemn any one that teacheth in the Church if his opinion only seem to come near to Pelagius And that it doth commonly so fall out in other questions of Faith and hath fallen out from every age past they do very speciously affirm In brief these seem not to complain in vain that all Forms usually do together with their age receive the strength and increases of too much Authority and that howsoever often-times they seem not openly and manifestly to be advanced and promoted to an unmeasurable greatness yet they become by degrees not withstanding even cautions protestations to the contrary notwithstanding the immutable Canons of Faith and at least secundary Rules and Levels and that indeed by so secret and imperceptible motions and advances that they are found of a certain not to come but to have come nor to grow but to have grown to the top of more than humane Authority and height of supreme Dignity They suppose also that these Forms do mightily endammage and prejudice the Liberty of Churches or Conscience and Prophesie for that where they are admitted into the Church it is impossible but that forthwith a tyrannical Law be brought in at the back door so that a man may not think speak write teach compare and interpret the Scriptutes but according to what they prescribe and to call them into doubt or to contradict them though modestly is thought an heinous wickedness Nor do they want their pretence viz. That the publick Peace of the Church may be preserved entire Confusion avoided and Liberty turn not into Licentiousness from whence further they say it comes to pass that none especially if it be believed that the Common-Wealth also is interessed therein durst either inquire into those Formes and examine the Opinions that are contained in them by the standard of Truth or if any one called upon for parts and industry for that end shall inquire into them and in his judgment find some things to be false he cannot without apparent danger publish and discover them for the amendment of others And that indeed by this means such like Forms of Confessions and Declarations did terminate in most rigid bonds and more than Adamantine Fetters wherewith Liberty together with Truth are most straitly tied up and that Errour which is once received and admitted becomes stable and firm yea eternal Lastly they affirm that a large gap is opened by these very Confessions and Declarations for Schisms and Separations because as they have been hitherto used they have been the open and publick signs of dissensions by which no otherwise then by certain partition-walls Christians who ought to be most strictly joyned together and who in very deed agree in the main of saving doctrine are divided each from other whilst 1 Cor 1. 12. one indeed saith I am of Paul another I am of Gephas another I am of Apollos another I am of Christ and every one believeth that the purity of Religion and the hope of immortal life consisteth within his particular Congregation So that whosoever belongeth not thereto he is almost judged altogether excluded out of Heaven and the Kingdom of Jesus Christ Whence it is necessary that there arise and flow as it were from a continual Spring perpetual and immortal hatreds and divisions of minds and affections These for the most part are the chief A general Answer props on which the first and second sort rely and whereby they support their opinion specious indeed they are if viewed at first sight for that they make shew of no ordinary zeal for the Authority of God's Word for Liberty of Conscience for the Peace and Concord of Churches yet such as if more nearly looked into have not appeared to us of so great weight as that for their sakes we should deem our selves bound to desist from our purpose of publishing this Declaration of ours For doubtless they seem not undeservedly to reprove so much the thing it self as the corruption and abuse of the thing
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 will not think them by some necessity constrained hereunto by a publick and solemn Declaration to obviate so atrocious and enormous slanders and by an ingenuous Confession of their judgment to testifie to the Christian World what and what manner of Persons they are in Religion and what in very deed they think touching the chief heads of belief and by this unblamable means as by a bolt bar firmly set against those infamous revilings and slanders to vindicate and approve or commend to all good men the integrity of their good name and esteem and the innocency of their lives Especially if they see that unless they do it all good men even the best will be estranged from them the weak will be turned aside from the love of the Truth or else that no light scruples will be cast into their minds that an occasion will be given to many in other respects in no wise bad men to continue in their errours or to return as it were to their vomit to their former filthiness which they had left that their Friends will be withdrawn from all affection of good-will towards them and violently separated from their fraternity that more plenteous matter will be ministred to their Enemies and Foes to calumniate and consequently that through the side of their wronged reputation the Truth of God will be wounded and all their labour care industry and pains hitherto spent or further to be spent in the promoting of the same will be rendred unprofitable and fruitless Certainly he that is toucht with any desire of the publick good any care of the glory of God any desire of the truth and peace of the Church he cannot but believe and certainly conclude that in such a case there is some kind of necessity laid upon those men if they can with a good conscience and men of highest degree and lowest degree require it even in conceived Forms of Declarations to purge themselves from those false reports and calumnies and to testifie to the whole Christian World their innocency Nor indeed can it seem sufficient for the washing away of the said Calumnies if they contain themselves within the meer and bare expressions of the Scripture and deliver their Opinions or Judgments in so many scripture-Scripture-Words and Phrases For seeing that this very thing is charged upon them as a crime that under Scripture words they in their Bosom cherish their worst meanings and most prejudicial to the Glory of God aâ—d the Salvation of Men that they do upon occasion either readily sought after or offered by others disseminate or spread the same when they perceive it is for their advantage verily they are reduced to that necessity whether they will or no as for the Glory of the Truth of God the edifying of the weak and the detection of Calumnies by that means which seems best and most profitable that is by some publick Declaration of their Judgment to purge themselves and to maintain and defend the sincerity of their belief Which things being so so far is it that Confessions or Declarations of Faith ought to seem hurtful or unprofitable of themselves that they are sometimes to be accounted of in the Church of Jesus Christ for useful vindications of the Truth and in a manner necessary remedies of the greatest evils Howbeit because such is either the Three remedies against the abuses of them inconsiderateness or sloth or malice of the most of Men that those things which of themselves might be useful and pious documents of our duty or most present remedies of great evils they suffer them by reason of their additional corruption and abuse by degrees to become superstitious bands of Consciences and insensibly to degenerate into idols and hurtful Poysons yea often they themselves turn them to the dammage and detriment of the best things we ought diligently to beware and endeavour with the greatest care that may be to vindicate such forms from all manner of abuse and corruption and to inculcate and assert at all times their right and true use which we indeed believe may be commodiously done if we have always these three things before our eyes and carefully observe them First if in the Church there be no Authority Of their true and false authority that is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unquestionable that is irrefragable and beyond all exception under any title pretence or show whatsoever either directly or indirectly in things pertaining to Religion given to these Forms nor suffered to be given them to wit in such sort as that the Consciences of any should be tied or obliged to the same as Rules of Faith either primary or secondary Which indeed that it may be easily provided against is beyond all doubt if they be only had in that esteem and place as indeed they ought to be had to wit for bare expositions of our belief or for such Forms which do not define or determine what is to be held for true or false what is to be believed or not to be believed after what manner any thing is to be expressed or uttered but which only may make known and testifie what they hold for true and false what they believe or do not believe how they express the meanings of their Mind whose own those Forms and Declarations are For if they be had in no other account or greater esteem there is no danger that their Authority we say not should be equalled much less be preferred before the Scriptures but that they find not indeed any place though the lowest in the Church For doubtless as we have already said before they will not then be held for Squares and Rules of Faith whereby Truth or Falshood Heresie or Errour may and ought to be known and which are published for that end that by them what is true or false may be known and discovered or sound but only for bare Signals and Symbols or Tokens which only show and declare what the Authors believed and judged of those and the other Articles and Meanings of Christian Religion And truly if we consult the ancient Annals of the Church they who first put forth such Symbols Ecclesiastical Canons Confessions and Declarations had no other design aim or end but thereby to testifie not what was to be believed but what they themselves believed and that these Symbols c. should be even instead of Watch-Towers to declare shew to the unwary and imprudent the Shelves and Quicks of Errours that were hurtful to Piety and Salvation or also to serve against Calumniators for Apologies whereby every one might understand how far they were from those Errours
Blasphemies and Crimes which through Calumny were by men ill-imployed fastened upon them And certainly if all Declarations and Confessions had at all times kept within these bounds they had not indeed at any time obtained any Dictator-like Dignity or Authority much less greater than or equal to the Scriptures in the Church Wherefore that the Church may in the first place alway hold this firm unalterable we are to endeavour again and again and therefore est-soon upon all occasions to inculate upon Churches and in the very Forms of our Confessions and Declarations accurately to express That they indeed ought not to be received for certain Judices or Discoverers much less for Judges of the true Sences or Meanings viz. of Scripture but only for the Indices of those Sences or Meanings which the Authors thereof have held for true and that they were published to that end If that be done these three abuses will sufficiently and easily be avoided 1. None will flee to the said Forms to Of their three-fold abuse draw and take from them as from Fountains with a Faith void of doubting those things that are to be believed and further he will not run unto them in doubtful Sences of Scripture as the Indices of what is streight and crooked nor try and examine dark and controverted sences by them as by a touch-stone 2. None will be tyed or suffer himself to be tyed to their Meanings upon any other terms than so far and so long as he himself doth certainly find and is convinced in his Conseience that they accord with the Meanings of the Scriptures 3. In Disputations Conferences Examinations or Tryals men will never appeal to them neither will controversies of Faith be brought to the Anvil thereof but they will all wholly without fear or danger be brought to and examined by the Word of God alone as the only Rule beyond all exception and the true form of sound words which our alone Master Jesus Christ and his Apostles have left unto us And thus indeed there will be nothing that can justly be desired to detract Divine Authority from them and to give it wholly to the Sacred Scriptures Neither shall we then need to fear lest idols be made of them to be set up in the Church of Jesus Christ and placed in equal degree with the Scriptures or honoured with any like honour with them or lest bands should be knit of them whereby the Consciences of men should be bound or lastly lest poysons should be prepared of them whereby the sincerity of Faith might be infected or the Truth of Doctrine adulterated For a moderate liberty to examine them This Foundation therefore once rightly laid and this Principle firmly supposed there will alwaies remain in the Church of Jesus Christ whole and entire liberty whereby any one may preâ—rving safe the Laws of Christian Moâ—esty Charity and Prudence without anger inquire into those Forms and â—ithout scruple contradict them that â—y this means there may be always a â—anifest difference between them and â—e Word of God to which alone that â—riviledg ought to remain sacred and inâ—iolate that it alone is above and beyond â—ll Controversei and Contradiction and â—hat the Consciences of Believers are to â—e tyed to it only And yet is not this â—berty to be extended so far as to turn â—â—to a dissolute and irregular licentiousâ—ess whereby every Man may unadviâ—edly speak what he please For he as â—uch abuseth liberty who too much at â—leasure loosenth the button thereof as â—e who fastneth it too strait All exâ—eams are to be avoided and we to saâ—rifice to moderation which consisteth â—â— the midst between Tyranny and a Wild and Unbridled Licentiousness Therefore Prudence and Charity are always to be taken into Council which will â—asily dictate when and how this liberty may profitably and without the Scandal of the Godly be made use of It is the part of Prudence to weigh things and to consider fit times and places wherein this or that Opinion either by word or writing may commodiously be proposed It is the part of Charity to have a regard of persons that they be not offended or troubled who ought to be edified It is not the duty of a Prudent and Pious Man and one truly Charitable to use promiscously upon every occasion with all Persons or in all Places when he so thinks fit the liberty of contradicting nay nor alwaies everywhere patiently to bear with all the Contradictions of others Against the unbridled Licentiousness of some There is often a regard to be had both of the Things or Opinions which are contradicted and of the Persons with whom such Contradictions are propounded For there are some things of so great Weight and Moment that they cannot be gain-said without the extream hazard of our Salvation Freely to contradict these or quietly to suffer them to be contradicted by others would be the farthest from Prudence and Charity possible There are some things of that nature that they may without the danger of any Mans Salvation suffer indeed contradiction but which yet to contradict is not necessary for the sake of the publick good and to be contradicted every-where and at all times is not expedient For not every thing that is lawful is presently also expedient and edifying Very often the weakness of others ought to give law to our liberty and not seldom also the importuneness of others who have an itch after or unto variances brablings and contradictions and are pleased with the opportunity of strife contention upon every occasion To the one we must not give occasion of offence lest they fall From the other we must withhold all encouragements lest they hurt themselves and others For in this manner we ought alwaies to shun all endangerings of the Faithful especially of the weak lest we abuse our liberty to the destruction of any one but use it aright and to the edification of all But in things not altogether necessary and amongst those whom the Scripture calleth perfect and who have their sences exercised in the Scriptures to discern between what is true and false or who are more then ordinarily desirous of Truth that is more abstruse this liberty may alwaies have or take place without offence or danger For their industry indeed is sharpned by moderate contradictions which are as it were the Whetstones of Truth and from which as from the striking or beating of Flints against each other this Fruit is drawn or produced that either they see clearly that errour that formerly lay hid or are more solidly confirmed in the truth they hold Which fruit cannot but afterward redound unto the whole Church and that to the eminent promoting of truth and the glory of Gods name But to digladiate or strive with gain-sayings before the people out of the Pulpit and to desire or endeavour by the vellications or twitchings of publick Forms and Obtrectations or Back-bitings out of the Desk
ought most justly to be hated and abominated of all Christians so hath it all along exceedingly disliked us who indeed 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 The scope of this Confession wilt 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 absolutely bind the Consciences of Men before God and therefore none should depart from it even in the least to wit neither in Matter nor in Words nay nor in method or manner of Teaching Far be so proud a vanity from us who know that this honour agreeth not with any Writings of Men how accurate soever and diligently and long and much considered but only with the Word of God contained in the Holy Scriptures and who both know that from the abuse of such Writings which is too frequent and too common new Schisms Sects Condemnations Persecutions and other Scandals of that kind have more often arisen and do seriously bewail the same And this was our principal aim To satisfie the often earnest requests of those who judged that we owed this Service both to the Church and Common-Wealth and indeed for to promote the Publick good that is both for the more ample illustrating the Truth of God and for the the more happy procuring and on every side propagating of Peace in them both Another end is that we might by this means the more commodiously vindicate the truth of our Opinions and our Innocency against the inique accusations of those who when as themselves hold grievous and very hurtful errours among others that in the first place concerning fatal Predestination and other points annext thereto as also concerning the killing of Hereticks yet will be thought the only Orthodox Men and the altogether pure Reformed and stick not to fasten upon us not only Errours but also Heresies and Blaspemies yea who while themselves exercise new dominion in the Church and do not only cause Schisms and Sects but do also every where raise up direful Persecutions and Banishments against harmless Men do nevertheless complain of us whom having in part indeed cited in their Conventicle of Dort they very lately condemned yet unheard and without making our defence more than Calumniously as of the true Authors forsooth of all the Scandals and Disturbances that have been hitherto made in the Belgick Churches For the fuller conviction therefore of these Men before God and the whole Christian World of their manifest calumnie and manifold injustice hitherto used against us and withal for the truer information of all that are pious and lovers or studious of the Truth of God and the Churches Peace we have thought not without weighty and just cause that we were bound to set forth this publick and unanimous Declaration of our judgment touching almost the whole Christian Religion In the framing indeed whereof we have first of all diligently endeavoured that there might not be omitted therein any Opinion or Doctrine either necessary or very useful and that there might not be any thing either false or confused or lastly any thing idle and superfluous contained in the same But that it might comprehend in it the very form of sound or rather of healing words which abundantly express unto us Christian Faith and Piety both briefly and plainly and no less methodically and as it were in a brief survey hold forth the whole thereof to be viewed of all and that by the unanimous consent of all the Brethren not so much as excepting those who are held shut up in Goals all which jointly and severally diligently read it before and in the fear of the Lord examined it by the rule of the Holy Scripture as far as they might by reason of the iniquity of the times and at length with one Heart and one Mouth did all approve of it And indeed we have called it not only Against the Calumniâ—s of some a Confession of our Faith but also a Declaration of our Mind and Judgment for that such a Declaration promiseth somewhat more full and pregnant than a bare Confession of Faith alone doth For indeed we were willing to satisfie the hope and expectation of those who desired a more copious full and clear exposition or unfolding of our Judgment concerning for the most part all the Articles of the Christian Religion and withal also to put a bolt upon the mouth of those who having nothing justly to carp at in us would perswade the people that we would never agree together upon any common clear and uniform Judgment touching the chief heads of Religion that we did conceal some things of which we were ashamed to give our judgment in publick and that they were such which did overthrow the very chief heads and as it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tenths or chief of the Spoils of Christianity or if we did sometimes also publish or utter these that we did hide and cover them by obscure doubtful and uncertain expressions or some general and deceitful coverings of words This false accusation of theirs although long since elsewhere often detected and sufficiently refuted by us yet had we rather obviate it even by a publick and general Declaration of our Belief than by other means more lyable to calumnie So secure is a good Conscience and the Confidence of a good Cause which we have thought worth our while even upon this occasion publickly to declare And this among others was a cause why we conceived or framed it not in meer Scripture-Words lest we should indeed nourish that suspition to wit that we sought lurking Holes and hid as some indeed think mischievous and prophane meanings under an equivocal covering of the words of the Sacred Scripture and that we might by this means cut off all new matter of calumniating from those whose solemn study and chief labour it is to blur and stain under any pretence or colour whatsoever the credit and good name of the Remonstrants with heinous reproaches or at least with sinister suspicions As to thorny and too subtile questions Of the matter of this Confession which are proper to your Universities and Schools and which neither advantage the knower nor prejudice the ignorant we have purposedly waved them leaving them to idle and to curious Wits and which are troubled with an incurable evil habit of disputing to whom it is matter of pleasure to make shew of their acuteness and from this kind of paste made to comfort the stomach with to seek or purchase to
from whom he hath whatsoever he hath and therefore ought continually to glory in him only | 1 Cor. 1. 31. 5. 7. and not in himself 7. But they who premise or hold as A Confutation of the Errour contraryto this Truth from the absurdity following previous and antecedent to this Work not only an absolute Election of certain particular Men unto Eternal Salvation * See Calv. Instit l 3. c. 21 22 23 c. but also the like Reprobation of others the greatest part unto Eternal Torments and indeed both peremptory and made concerning particular Persons every of them by Name from all Eternity they do not only invert the Natural Order of things but also deny the true use of the Creation and wholly and plainly take away the Native Power or Force resulting from this Work to wit of obliging Man to obey God in all things For indeed God cannot of right require that a Man should wholly devest himself of the exercise of his Liberty which he received by Creation and deprive himself of the use and enjoyment of divers pleasures and in all things subject himself to the Will of another to or with his greatest labour and trouble if he have now before-hand for no fault of his own foregoing determined to inflict upon him a far greater and more grevous Evil then that Good is which he gave him by Creation nay if he therefore bestowed on him that temporal and lighter Good that he might under some pretence inflict upon him an Eternal and truly lamentable Evil absolutely destinated to him before And now is not a Man by any right bound to obey him who before he was disobedient yea before he was able to obey did fatally destine him to this Eternal Evil. Moreover the Authors of this Opinion do not only make God unwise for that he destinateth him who is not yet in being yea of whose being there is nothing yet decreed unto Eternal Life or Death but also most unjust and consequently the true and proper Author of Sin For if God as they are pleased to speak hath predestinated his innocent or harmless Creature to an Eternal and really dreadful destruction it is necessary likewise that he destinated the same unto Sin also †Gen. 18. 23 24 25. Ezek. 18. 4. Isa 50. 1. 59. 2. Rom. 3. 5 6. because where there is no sin or transgression there punishment or penal perdition cannot justly take place and so neither a just Destination or Appointment unto any punishment much less unto eternal torments and everlasting and endless lamentations and wailings Therefore | See Calvin on the said plaâ—â—s according to the Opinion of these Men even God himself most properly and by reason of his prime intention will be the truest Cause of sin for that he is the alone Cause of Destination both to destruction and sin Nor can a Man now be justly punished for such a sin unto which he was precisely or absolutely destined of God and consequently unto which he is by the most powerful Will or Decree and Ordination of God at last compelled CHAP. VI. Of the Providence of God or his Preservation and Government of things 1. CReation is immediately suceeded What Providence is by Gods Actual Providence which in the mean while also extendeth it self to the Work of Redemption and to all both Ages and Works and things which are or come to pass in this World For this is nothing else * Psal 36. 6 7. 94. 7 c. also 104. 105. 106. 107. Prov. 16. 7 9 33. Isa 45. 6 c. Amos. 2. 6 c. but a serious and continual Inspection Care and Government of this whole Universe but chiefly of Man for whose good unto the glory of God all things were created and made or the Conservation and upholding of all Creatures to wit both of things and persons also the governing and directing of our actions and of all events whether they be good or evil which in time in any manner befall the Creatures and especially Men but most of all the Godly and this instituted and contrived according to the most exact rule of Divine Wisdom Justice and Equity 2. This therefore is partly general 2 Kinds General in reference to â—ll Creatures * Mat. 6. 26. 10. 29 30. as it respects all Creatures partly special †1 Cor. 9. 9. 1 Tim. 4. 10. as it concerns Angels and Men but most of all as it concerns the Godly and Saints By his general Providence God taketh care of and governeth all things whatsoever and wheresoever | Psal 10. 11. with others already cited yet in a different manner and divers degrees of actings and that according to his own Eternal good Pleasure and truly to be admired Wisdom For he doth not only conserve their natures or properties and powers or force but he also useth them according to his free power and pleasure either for the good or punishment of Man to wit by communicating them or by denying them by taking them away by transferring them by exciting or stirring them up by giving check to them by repressing them by directing or disposing of them by multiplying them by lessening them by intending or strengthening them by remitting or weakening or abateing them c. Either as the Goodness or Grace or Mercy and Long-suffering of God or on the contrary his Revenge or Wrath and Severity shall think meet to require The special Providence of Special in reference to Angels God about the Angels * Gen. 28. 12. 32. 1 2. 48. 16. Exod. 14. 19. 23. 20 21. Psa 91. 12. 2 King 16. 17. 19. 35. Isa 6. 3 4. 37. 36. Mark 18. 20. Luk. 22. 43 Heb. 1. 14. so far indeed as is revealed unto us in the Scriptures hath been already sufficiently shewed before in their Creation For God useth their service both for to manifest his own Glory and also for to govern all the parts of the World and in special he makes use of their singular and passing both Wisdom Power Swiftness Number or Multitude c. And that indeed for to instruct take care of observe keep and comfort Men or even also to punish them as he judgeth it comportant with his own Glory or the Safety and Salvation of his People And about Men or rather Special in reference unto Men. about the free and especially about the Religious Operations of Men it is divers ways exercised and employed For first he limiteth and boundeth the liberty of their Will by Legislation or making Laws †Exod. 20. 1 c. Deut. 20. Isa â— 19. Gal. 3. 19. that Man cannot without sin either will or do whatsoever he hath a Will and a Mind to do yea chiefly for this very end that he may not will nor do but those things that are right and just and that by that means as a lively Image he might
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 doubtless or Desert * Mat. 20 28. Rom 5. 8 9 19 Phil. 2. 5 c. Tim. 2. 5 6. because he hath merited eternal Salvation for us by his Obedience or because by the Mediation hereof especially of his violent and bloody Death as by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Price of Redemption and propitiatory Sacrifice God hath thus far reconciled all Sinners unto himself that for the sake of this Price of Redemption and Sacrifice he was pleased to be at one with them again and to open the door of eternal Salvation and way of Immortality to them even as it was prefigured many ages before under divers Types Figures and Shadows †Lev. 16. Heb. 9 10. of the Old Testament and especially under the Type of that solemn Sacrifice which the High-Priest once every year performed in the Holy of Holies And he is our Saviour indeed by way of Efficacy | Rom. 3. 34 c. chap. 14. 9. 1 Jol 2. 12. Heâ— 4. 4 c. 1 Pâ—t 1. 3. in as much as he doth effectually apply the Spirituall virtue and fruit of the said Merit of his to his faithful Followers and really affords it to them to enjoy and makes them through Faith really partakers of all those Benefits which he by his Obedience hath purchased for them of which more afterwards 10. But those Men who hold that there The Confutation of an Errour was both an absolute Election and an absolute Reprobation of certain Persons whether considered before the Fall or only under or after the Fall without Faith in Christ on the one hand or Disobedience on the other hand was in order first made and past before Jesus Christ was designed of the Father as a Mediator for them they enervate nay do wholly and utterly overthrow the universal force and vertue of this same Merit and the truth and reality of its Efficacy Neither indeed was it necessary that there should be made any true or real Expiation of Sins by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Redemption of Christ for them nay nor indeed was it so much as possible if Truth may be freely spoken who were now long before by name peremptorily and absolutely destinated or appointed part unto Life part unto Death For the Elect as they call them or those who are predestinated unto Life have no need of any such Expiation and Reconciliation because upon the very account of their being precisely or absolutely elected unto Salvation they are like wise upon the same account in actual Favour with God and already necessarily beloved of him with the highest and immutable Love and such as is peculiar to those that are Sons and Heirs of God And as for the Reprobate as they call them they themselves deny that there was or is any Atonement truly made for them and besides the thing is absurd of it self as that which implyes a contradiction For upon their being reprobated according to these Mens Opinion they are thereupon wholly and altogether excluded from the Atonement made by Christ Because those whom God hath by an immutable Decree once reprobated or excluded from Salvation or devoted to to eternal Destruction he doth not seriously will nor can will nor can will that any thing savingly good should really be conferred upon them much less that the said Atonement should be common to them with the Elect. And thus far in general of the chief Works of God hitherto CHAP. IX Of the Knowledg of the Will of God revealed in the New Covenant 1. FUrthermore the Will of God A twofold Will of God in the New Testament * Jer. 31. 31 c. Heb. 8. 9. 9. 15 c. ch 10. 15 c. comprehended in the Covenant of Grace which our most high Prophet the only begotten Son of God hath clearly and fully revealed unto us in his Gospel contains two chief heads First those things which God on his part by his Son Jesus Christ hath decreed to do or work in us or about us that we may be made partakers of that eternal Salvation that is offered to us by him Secondly those things which he altogether wills by the mediation or means of his own Grace to be done by us if we will really obtain eternal Salvation 2. Those things which God hath decreed A Subdivision of the former to do on his part in order to our Salvation are chiefly two 1. He hath decreed for the honour of his beloved Son by him to choose unto himself for Sons unto Salvation and Life eternal to adopt justifie seal with his Holy Spirit and at last to glorifie †Joh. 3. 16. c. ch 6. 29. Eph. 1. 3 4 c. Rom. 8. 28 c. 2 Tim. 1. 9 c. Heb. 3. 6 14. all those and those only who truly believe in his Name or obey his Gospel and persevere in the said Faith and Obedience even unto death and on the contrary to reprobate or reject from Life and Salvation | Joh. 3. 18 36. Mat. 25. 41 c. Unbelievers and Impenitent Persons and everlastingly to condemn them 2. He hath decreed through or by his same Son to confer or bestow upon all that are called although wretched Sinners such effectual Grace * Tit. 2. 11 12. Act. 3. 26. 5. 31. 26. 16 c. 2 Cor. 5. 18 19 20. 6. 1. 2 Pet. 1. 3 4. as by which they may be truly and really enabled to believe on Christ their Saviour obey his Gospel and be delivered from the Dominion and Guilt of Sin yea also by which they may actually believe obey and be delivered unless by a new Contumacy and Rebellion they reject the Grace of God that is offered unto them 3. The first Decree is the Decree of Predestination unto Salvation Predestination unto Salvation or of Election unto Glory whereby is established as well the real necessity as profitableness of our Faith and Obedience in reference to our obtaining Salvation and Glory before which dogmatically to See Calv. and the Canons of the Synod of Dort assign or assent another Decree first or before it in order whereby some certain particular Persons by name were elected and that indeed
| Rom. 16. 17 18. 2 Thess 3. 6 14. Tit. 3. 10 11. 3. Joh. 10 11. voluntary departing or separating from him with whom they may no longer live or converse as with a Disciple of Jesus Christ So that the Rulers or Governors of the Church do not so properly nor so much sever and separate the said person from themselves as they sever and separate themselves together with their people from him and that by the command of Jesus Christ himself their Lord and cannot nor will not otherwise converse with him than with * Mat. 18. 17. an Heathen and Publican or with any publick and profane sinner so long indeed as he shall continue impenitent 9. Wherefore they who exercise this A confutation of a pernicious error same discipline not only with a fleshly power and coactive force but who do also extend it unto bodily and capital punishments especially under pretence and colour of Heresie commonly so called they do arrogate and assume to themselves too great a power yea altogether unmeet and †Mat. 13. 28 29 30. Gal. 4. 29. Luk. 9. 55. unlawful yea further they do in deed and truth | 1 Thess 5. 20 21. 1 Cor. 14. per tot oppress the liberty of Mens Consciences and of Prophesie and do change this saving and wholesome remedy in Wisdom appointed by our Saviour for the amendment of Sinners into a most deadly poyson and that which was designed for their health and safety these Men turn to their subversion and ruine wherefore also those who any ways patronize or defend the killing of Hereticks or any the like * 2 Cor. 10. 3 4 c. 13. 10. Eph. 6. 11 c. Tyranny or persecution for Conscience sake we hold and judg that they are altogether estranged from and contrary to that most meek or mild Spirit of Christ and do also fight with unmeet and preposterous weapons against heresies and consequently do bring themselves under the guilt of a most heinous sin in the sight of God CHAP. XXV Of Synods or Councels and of their manner and use 1. ANd thus indeed all particular The use and end of Synods Curches being taken severally or apart are to be govern'd by their own Ministers that is by their own Bishops and Elders But if in the mean while any thing more hard then ordinary in Doctrine or Manners or Rites proper and peculiar to the Church which may either concern all or at least many Churches shall happen or fall out to be disputed and debated then may Synods or Ecclesiastical Assemblies profitably be appointed and held and sometimes ought and that after the example of the Apostles themselves and they either greater or lesser as the necessity of the case shall seem to require They may we say profitably be appointed and held if indeed a right and lawful order and manner be observed in them and chiefly if these following Articles or Heads be diligently attended to and kept Act. 15. 1. c. 2. I. If in them both the truth and Their conditions or the manner and order to be observed in them profitableness and necessity of all Opinions or Doctrines be nor examined and tryed by any humane †Gal. 1. 8 9. Act. 17. 11 c. square or factitious i. e. made or devised rule whatsoever it be but only by the Word of God II. If a full and plenary liberty be granted | 1 Thess 5 21. 1 Joh. 4. 1. Act. 17. 2 3. 1 Cor. 14. per tot to every one to speak his own Opinion or Judgment without scruple or fear of danger and to enquire into the Opinions of others and duly to examine the whole matter that is in Controversie III. If there be none admitted in them but fit and meet Men that is Men skilful in divine things * 1 Tim. 4. 12 c. 6. 3 4 11 c. 2 Tim. 2. 2 14 24 25. 3. 8 16. 4. 3 4 5. Heb. 4. 14. Jam. 3. 13 c. and who are mighty in the Scriptures and have their Senses exercised to discern between what is true what is false especially Men pious prudent grave moderate studious or lovers of Truth as well as of Peace as also truly free and during the time of the examination of the Controversie simply tyed to none either Person or Church or Confession c. but only to God and Christ and his sacred Word Lastly men free from all corrupt or perverse affections as wrath hatred partiality or abetting of parties IV. If in them it be not precisely or chiefly urged that Controversies of Faith be by any means at least whatsoever it matters not what right or wrong taken away or removed or decided against one party or the other and that only for this end either to procure or preserve the outward quiet and tranquillity of the Common-wealth but that it may be chiefly endeavoured that †2 Tim. 2. 2â— Mat. 7. 15. 16. 12. Rom. 16. 17. 2 Cor. 11. 13. Gal. 5. 11 12 c. Heresies Schisms and other such like publick miscarriages and scandals be first and foremost kept out of the Churches or that being already brought in and so by that means Piety and Truth as also liberty and Christian Charity may be always consulted and provided for in them and therefore V. If plain saving and necessary Truth be straitly and closely held and retained in them and yet so as that for those that dissent and who are yet ignorant of the Truth there be no danger created for them upon that account * 2 Cor. 4. 1 2. 10. 4. Jam 4. 11 12 13. 2 Tim. 2. 22. 1 Pet. 5. 3. Col. 3. 12 13. Eph. 4. 1 c. nor any force or violence done or offered to their Consciences but that saving Truth be only prest upon them by perswasions and reaonss and that with the greatest gentleness and meekness of mind and spirit imaginable and in other things that a moderate Liberty of dissenting upon certain terms and conditions may remain safe inviolate and the Remedies of muâ—ual peace and concord commodiously sought out VI. Finally if what is determined in them be always left liable †1 Joh. 4. 1 c. 1 Thess 5. 19 20 21. to a free examination and a further review afterwards yea if it be seriously will'd and commanded that all their Decrees be diligently examined and weighed by the Word of God and that no Man be envied and maligned or at any time endangered for so doing 3. And in those Synods next to or The duty of the pâ—ous Magistrate about them after the Supreme Authority of God and of Christ there ought also to intervene the Authority of the Christian Magistrate as of a nursing Father * Isa 49. 23 c. 60. 1 c. of the Church if so be there be any such in the Church as of one indeed whose duty