mutuall forbearance And I make no doubt if this course were once taken but God would meete us going on in his way and confirme his truth by some cleare and infallible demonstration that so all contentions about Religion might at length receive a quiet and happy Catastrophe TO THE LAW AND TO The TESTIMONIE Article 1. IN the first place we are to hold that God hath built the Christian Church on no other foundation but Iesus Christ who by the price of his bloud hath purchased her to himself for a peculiar possession as being her Lord Husband and Lawgiver and therefore that all right and authority of lawfull and due Ecclesiastick Administration ought to be derived from Him alone and consequently that the meanes and manner of that Administration neither can nor ought to be any other then such as argue Christ to be their Author so that if in the right authority meanes or manner of the Administration both heretofore and at this day used there occurre any thing of which it is certain that it was never instituted commanded or well-pleasingly permitted by Christ or at least whereof it may justly be doubted that very thing neither can nor ought to be made use of to the lawfull and due administration of the Church 2. Wherefore since the promise of Christ whereby he hath engaged himself to the Church behaving her self faithfully in the Covenant of God that he will be present with her to the end of the world graciously and effectually to conferre and continue the things aforesaid consisteth herein that his Spirit and Word never depart from that Church It is to be considered by all and singular Assemblies of Christians who acknowledge the Scripture of the Old and New Testament for the only Rule of faith and manners especially such as are under persecution whether that promised Spirit and Word of Christ be present with their Churches lest by the absence of both they appear to have broken the Covenant and to be without due and lawfull Ecclesiastick Administration and consequently so far forth without Christ 3. As Christ is sole and singular in that he admitteth no other person or persons to share with himself in the speciall worke for which he was given to the Church by the Father so is the Word of Christ sole and single because it admitteth no other word or words to share with it self in the aforesaid speciall work for which it was given to the Church by God 4. It is agreed upon amongst all Assemblies that acknowledge none but the Scripture of the Old and New Testament for the only Rule of faith and manners that that promised VVord of Christ was therefore amongst other things pertaining to that work given to the Church by God that it might be a wholly intrinsically undoubtedly and meerly true outward meanes whereby in an ordinary way she might attain to salvation 5. For if that VVord were not such a meanes the belief of all things built upon it must needs stagger neither could any man thence challenge to himself that undoubted certainty of faith and consequently no true certainty of faith but only opinion should possesse the minds of all Christians which God forbid 6. Since therefore the ordinary outward means given to the Church by God for the attainment of faith and salvation is that sole and single promised Word of Christ wholly intrinsically undoubtedly and meerly true whose native character it is to be free from all even the least error and to be meer truth It is to be considered whether God and Christ to this end would have the cheife worship of the New Testament to wit the due and lawfull preaching of the Gospel which is to be performed in the Name of God by Ministers specially and duly called thereunto as the chief part of Ecclesiastick Administration begun and set on foot by that promised Word only or not 7. Certainly if you consider the first preaching of the Gospell performed by John the Baptist by our Lord himselfe and his Apostles you cannot deny that God would have it at the first begun with that promised Word only being as it hath been said wholly intrinsically undoubtedly and meerly true 8. VVherefore the first lawfull preaching of the Gospell was performed by word of mouth and that such as was sincere sound unblamable abiding for ever and of which it might be truly and undoubtedly said Thy Word is Truth 9. In like manner you cannot deny that the aforesaid Beginners and Preachers of the Gospel being specially and duly called thereunto preached that Word in the name of God or in the stead and by the authority of God so that being Embassadors for God they sustained his person and consequently to hear them was as much as to hear God himself speaking by them so that their word was wholly intrinsically undoubtedly and meerly true and both they that preached it and they that received them for Ministers preaching in the name of God were infallibly assured of the truth of that word as of the very VVord of God 10. Now as there is but one Gospel a Gal. 1. ver 6 7. so there is but one true and genuine word of the Gospel b ver 8 9. which is and is called the truth c Ioh. 17. v. 14.17 the word of truth d Eph. 1. ver 13. the sincere rationall milke e 1 Pet. 2. v. 2. not the word of men but as it is indeed the word of God f 1 Thes 2. v. 13. which was not yea and nay but yea g 2 Cor. 1. v. 18 19 20. with chap. 7.14 also the word of God that abideth for ever i 1 Pet. 1. v. 25. that is the promised word of Christ wholly intrinsically undoubtedly and meerly true to declare which they that were sent as Embassadors for Christ had an expresse Commission and were furnisht with sufficient gifts for the due performance of their Embassie as cannot be denied vid. l 2 Cor. 5. v. 20. 1 Thes 2. v. 13. m Eph. 4. v. 11. n 1 Cor. 2. v. 12 13 16. Acts 5.20 Rom. 6.17 and chap. 16. v. 17. 1 Cor. 4. v. 17. 2 Ioh. v. 9 10. Iude v. 3. o 2 Cor. 3. v. 5 6. and chap. 4. v. 1 2. and chap. 6. v. 4 7. and chap. 7. v. 14. Gal. 1. v. 6. I marvell that ye are so soon removed from him that called you into the grace of Christ unto another gospel v. 7. Which is not another but there be some that trouble you and would pervert the Gospel of Christ v. 8. But though we or an angel from heaven preach any other gospel unto you then that which we have preached unto you let him be accursed v. 9. As we said before so say I now again If any man preach any other gospel unto you then that ye have received let him be accursed Ioh. 17. v. 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world v.
let the reasons be produced that we may consider of them 48. But if it be answered that that written word as it is and lyes is such a means in that it is intrinsically and undoubtedly of the same truth and nature with that word of mouth wholly intrinsically undoubtedly and meerly true Then it is to be enquired whether the hearing of that written word as it is and lyes be the hearing of the word of God by which hearing in the name of God saving faith is procured to a man as the hearing of that word was wherewith God began and instituted the preaching of the Gospel in his own name 49. If it be said that the hearing of the written word is not such a hearing let the reasons thereof be produced that we may consider of them 50. But if it be answered that the hearing of the written word is such a hearing Then it is to be enquired whether the bare hearing of that written word be sufficient to procure that faith to a man in the name of God 51. If it be said that the bare hearing of the written word be not sufficient thereunto Then it is to be enquired whether those things which ought to supply the bare hearing of the written word used in the name of God to the aforesaid end be better equall or lesse than the aforesaid hearing 52. If it be said that they are better let them shew where they be and produce them that we may consider of them 53. If it be said that they are equall let them likewise shew where they be and produce them that we may consider of them 54. But if it be said that they are lesse then the aforesaid hearing Then it is to be enquired whether those lesse things be intrinsically and undoubtedly of the same truth and nature with the word of that hearing that is wholly intrinsi ally undoubtedly and meerly true or else not wholly intrinsically undoubtedly and meerly true 55. If it be said that those lesse things be intrinsically and undoubtedly of the same truth and nature with the word of that hearing let them be produced that we may enquire whether they if they be such may by right be termed lesse And when that is dispatched we will then consider of them 56. But if it be said that those lesse things are not intrinsically and undoubtedly of the same truth and nature with the word of that hearing Then it is to be enquired whether God in his written word hath any where commanded or well-pleasingly permitted that to his written word wholly intrinsically undoubtedly and meerly true should be added the supplement of a word not wholly intrinsically undoubtedly and meerly true whereby that which is wanting to the written word of God to procure saving faith by the bare hearing thereof might be supplyed 57. If it be said that God hath somewhere in his written word commanded or welpleasingly permitted it let the place or places be produced that we may consider of them 58. But if it be answered that God hath no where in his written word commanded or welpleasingly permitted it Then it is certain that such a word is not by way of supplement to be added to the written word by meanes whereof the hearing of faith cometh in the name of God and consequently the affirmative of the question set down in the 49th Article is to be held namely that the bare hearing of the written word of God is sufficient to procure saving faith to a man in the name of God without any other additions whatsoever 59. But if to the question of the 49th Article it be answered that the bare hearing of the written word of God as it is and lyes without any Comments Expositions or Glosses is sufficient to procure saving faith to a man in the name of God Then it is to be enquired whether the hearing of the written word of God be publikely to be used as the true and genuine publike meanes of saving faith in the publike worship performed by that hearing in the name of God 60. If it be said that that hearing ought not to be publikely used to that end let the reasons thereof be produced that we may consider of them 61. But if it be answered that that hearing ought to be publikely used to the end aforesaid Then it is to be enquired whether another publike hearing besides that may according to the institution command or wellpleasing permission of God be used as a true and genuine publike meanes to procure saving faith to a man in the name of God 62. If it be said that another publike hearing besides that may be used let the place or places of the Scripture together with that hearing be produced that we may consider of them 63. But if it be answered that another publike hearing besides that cannot according to the institution command or well pleasing permission of God in the Scripture be used in the name of God Then it is to be enquired whether heretofore at this day it come to passe according to the institution cōmand or welpleasing permission of God in the scripture that the concionatory hearing of Ministers is publickly used as the true and genuine publike means to procure saving faith to men in the name of God and is varnished with the title of the true word of God preached and preferred before the publick hearing of the written word of God since it is apparent that that hearing which is by meanes of such Sermons is not the hearing which may and ought to be used in the name of God since such a hearing ought to be of a word wholly intrinsically undoubtedly and meerly true such as was that word of mouth whereby the true and genuine preaching of the Gospel was at first begun and instituted in the name of God and continued in the time of the Apostles as also the written word of the Old and New Testament and not the hearing of a word not wholly intrinsically undoubtedly and meerly true such as your Ministers themselves confesse their concionatory word to be 64. If it be said that this notwithstanding commeth to passe according to the institution command or welpleasing permission of God in the Scripture you must produce the places of the Scripture together with the reasons thereof that we may consider of them 65. But if it be answered that this commeth not to passe according to the institution command or welpleasing permission of God in the Scripture and therefore neither can nor ought to be used to the true and genuine administration of the Church which ought to be performed in the name of God Then it is to be enquired by what means that concionatory word which is used in the name of God as a true and genuine publick meanes to procure faith to men may fitly as the state of things now is be taken away that it may not hence forward be obtruded in the name of God as the genuine word of God and chief
worship of the New Testament 66. If there be any means I would have them produced and we will weigh them 67. But if nothing be produced concerning that matter Then it is to be enquired whether the written word of God as it is and lyes be a sufficient outward means to make children yongmen and fathers in Christ each whereof may obtain salvation thereby as a means used in the name of God to procure it 68. If it be said that the word is not sufficient thereunto let the reasons be produced and then we will consider whether the same arguments will not refute whatsoever hath been produced for the sufficiencie of the Scripture from the 49th Article to the 57th 69. But if it be answered that the written word of God is sufficient for the things aforesaid Then it is to be enquired whether in the written word of God as it is and lyes there be milk for children bread for yong men and wine for fathers in Christ 70. If it be answered that the things aforesaid are to be found therein Then it is to be enquired whether children in Christ by the bare hearing of the Scripture in publick or private used in the name of God may obtain their milk and young men their bread and fathers their wine without any other outward means used in the name of God 71. If it be said that they cannot obtain thence the things aforesaid Then it is to be enquired whether that happen either through the insufficiencie of the Scripture or through the obscuritie thereof as to children young men and fathers in Christ or through the diffused latitude and bignesse of the Scripture or for some divine prohibition served on the persons aforesaid to the intent that as the case of Christiany now standeth they might not fetch milk bread and wine from the meer reading of the Scripture 72. If it be said that it hapneth through the insufficiencie of the Scripture Then it is to be enquired wherein that insufficiencie lyeth since it hath alreadie been confessed that milk bread and wine for those three states of Christianitie are to be found in the Scripture Next who can and ought to supply in the name of God that insufficiencie of the Scripture and with what word 73. If it be said that it may and ought to be supplied with a word wholly intrinsically undoubtedly and meerly true Then it is to be enquired whether there be any such word extant besides the Scripture And if so let it be produced that we may consider of it 74. But if be said that that insufficiencie of the Scripture may and ought to be supplied with a word not wholly intrinsically undoubtedly and meerly true Then it is to be enquired whether the written word being wholly intrinsically undoubtedly and meerly true can according to any command or welpleasing permission of God be supplied with such a word in the name of God 75. If it be said that it may be done in that manner Then certainly this assertion is coincident with that which was before alledged for the insufficiencie of the Scripture for there we saw that the Scripture neither can nor ought to be supplied in the name of God with a word not wholly intrinsically undoubtedly and meerly true I likewise crave that a divine command or welpleasing permission touching that matter be produced out of the Scripture and then we will consider of the whole businesse 76. But if it be answered that the Scripture cannot in the name of God be supplied with a word not wholly intrinsically undoubtedly meerly true then it is certain that the Scripture is not insufficient for the procuring of milk bread and wine to all those states by the bare hearing thereof 77. But if it be said to the question of the 70th Article that children young men and fathers in Christ cannot from the bare hearing of the Scripture used either publikely or privately in the name of God get milk bread and wine by reason of the obscuritie of the Scripture in relation to those states Then it is to be enquired wherein that obscuritie lyeth and why the Lord left it in the Scripture to that end Next by what meanes and in what manner that obscuritie may and ought most certainly to be taken away And finally whether there be any persons given called and ordained by Christ to take away that obscurity in the name of God and who they be 78. If it be said that the concionatory word at this day used is that means whereby that obscuritie may and ought to be taken away in the name of God Then it is to be enquired whether the Ministers of that word were given called and ordained by Christ to take away in the name of God all obscuritie of the Scripture whatsoever or only to take away some part thereof 79. If it be said that the Ministers of that concionatory word are given called and ordained by Christ to take away in the name of God all obscurity of the Scripture whatsoever Then it is to be enquired whether all in grosse or at least some of them are able duly to perform that thing If it be said that they can you must shew and produce those Ministers that we may consider of their lawfull calling ordination commission and abilitie thereunto 80. But if it be said that those Ministers are given called and ordained by Christ to take away in the name of God some part only of the obscurity of the Scripture Then it is to be enquired whether any Ministers of that concionatory word precisely know what is that part of the obscuritie of the Scripture to take away which in the name of God they say they are given called and ordained by Christ 81. If it be said that they precisely know that part Then it is to be enquired whether those Ministers are given called and ordained by Christ to take away in the name of God none but the obscuritie of things precisely necessary to salvation or of them also which are not precisely necessary to salvation 82. If it be said that they are given called and ordained by Christ to take away in the name of God none but the obscurity of things precisely necessary to salvation Then it is to be enquired whether they are there clearly enough proposed by God himself according to the capacicitie of every Christian of the three foresaid states hearing or reading the Scripture in the fear of God 83. If it be said that they are not there cleerly enough proposed by God for them certainly then you recede from the publike confessions of your Churches and go over into the tents of the Papists whom your Churches blame upon that very ground But if notwithstanding you persevere in that opinion Then it is to be enquired with what word they will do that with one wholly intrinsically undoubtedly and meerly true or with one that is not so Again whether they exactly know what things are precisely necessary to salvation
God should be substituted in stead of that concionatory word Then it is to be enquired whether that written word alone since it sufficiently and clearely affordeth milke for children bread for young men and wine for fathers in Christ may and ought to be in the Name of God a sufficient catechisme and confession for all Christians serving them in stead of the analogy of faith to limit and direct their private and publick worship in the Name of God 95. If it be said that the written word alone by it selfe neither can nor ought to be the things aforesaid Then it is to be enquired whether there be any other word extant that may in the Name of God performe and fulfill the aforesaid office of a catechisme and confession either better and more coneniently or a like well and conveniently 96. If it be said that there is another word extant Then it is to be demanded that that word should be produced to the intent we may consider of it 97. But if it be answered that there is no other word extant Then it is to be enquired whether heretofore and at this day it come to passe according to the institution command or wel-pleasing permission of God that another word then that of God is used in Churches in the name of God for a sufficient catechisme and confession serving them instead of the analogy of faith to limit and direct their publick and private worship in the Name of God 98. If it be said that this is done according to the institution command or welpleasing permission of God Then it is to be demanded that the reasons be produced as also that the institution command or welpleasing permission of God be alledged out of the Scripture about making a catechisme and confession not wholly intrinsically undoubtedly and meerely true to serve Christians as the analogy of faith to limit and direct their private and publick worship in the Name of God And when that is done we will consider of the whole businesse 99. But if it be answered that this commeth not to passe according to the institution command or welpleasing permission of God and consequently neither can nor ought to be made use of to the due and genuine administration of the Church which ought to be performed in the Name of God Then it is to be enquired by what meanes those catechismes and confessions may now be duely removed from that authentick Station which they have gotten in the Church 100. If there be any meanes let them be produced and we will weigh them 101. But if nothing be produced concerning that matter Then it is to be enquired whether as the case of the Church now standeth the Scripture it self be sufficient as it is and lyes to perform all worship wholly intrinsically undoubtedly and meerly true in the name of God 102. If it be said that the Scripture is not sufficient thereunto let the reasons be produced that we may consider of them 103. But if it be answered that the Scripture is sufficient thereunto Then it is to be enquired whether since by means of the Scripture as it is and lyes there may be had in the name of God such a word preached as is wholly intrinsically undoubtedly and meerly true wherein milke bread and wine for children young men and fathers in Christ are afforded with songs and prayers wholly intrinsically undoubly and meerly true and such a means of making vowes and entering into Covenant with God as is wholly intrinsically undoubtedly and meerly true whether I say by meanes of the Scripture alone as it is and lyes there may be had in this state of the Church by those points the entire worship of God wholly intrinsically undoubtedly and meerly true and consequently an authentick catechisme and confession in the name of God serving as the due analogy of faith to limit and direct the private and publick worship of Christians 104. If it be said that the things aforesaid may not then be had let the reasons thereof be produced that we may consider of them 105. But if it be said that it may be doubted thereof Then it is to be enquired whether it may be doubted that he who upon all the promises and threats contained in the Scripture entreth into a covenant with God to direct his knowledge faith and manners according to none but the prescript of the Scripture and that as he heartily desireth and wisheth to be made partaker of those promises and to be freed from those threats whether I say such a man since there is milk bread and wine for all states of Christians in the Scripture hath then his authentick catechisme and confession then which none either better or so good to the end aforesaid can be given 106. If it be said that it may notwithstanding be doubted whether such a man hath those things let the reasons be produced that we may consider of them 107 But if it be answered that such a man hath the things aforesaid Then it is to be enquired whether in stead of those catechismes and confessions not wholly intrinsically undoubtedly and meerly true and not authentick which cannot serve as the analogy of faith to regulate the private or publicke worship of Christians in the name of God whether I say it be agreeable to the institution command or welpleasing permission of God that in stead of them there should be substituted in the Church the very written word of God wholly intrinsically undoubtedly and meerely true as the authentick catechisme and confession of Christians to be used by them in the name of God as the true and genuine meanes to regulate their private and publick worship or whether it agree with the institution command or welpleasing permission of God that in stead of the very written word of God as the authentick catechisme and confession of Christians wholly intrinsically undoubtedly and meerly true there should be substituted in the Church in the name of God those catechismes and confessions neither wholly intrinsecally undoubtedly and meerely true nor authentick 108. But if it be said that catechismes and confessions of both kindes may and ought according to the institution command or welpleasing permission of God to be used in the Church in the name of God to the end aforesaid Then it is to be enquired whether any proofe of such an institution command or wellpleasing permission of God can be produced out of the Scripture and when it is produced we will consider of it 109. But if it be said that it agreeth with the institution command or welpleasing permission of God that in stead of the written word of God wholly intrinsically undoubtedly and meerly true as the authentick catechisme and confession of Christians there should be substituted in the Church in the name of God to the end aforesaid those catechismes and confessions not wholly intrinsically undoubtedly meerly true and not authentick let that institution command or welpleasing permission concerning this thing
without prejudice argued on both sides pro and con and the weight and force of every place accurately scanned to the intent that all those places being set down discussed and weighed on both sides judgement may at length be made according as the manifest truth shall present it self to the view in some one of those parts immediatly confronted together 141. If it be said that there is no need of so laborious an enquiry after the truth in this matter let another way to search it out alike certain in this revolted state of the Church be produced and then we will consider of it 142. But if it be answered that in this state of the Church nothing can be certainly known or determined concerning that matter unlesse we proceed in the manner aforesaid Then it is to be enquired whether any men either have been or are now known who in this revolted state of the Church have so performed that thing 143. If it be said that there are some let the persons be named who have sought out and endeavoured that gathering and governing of Churches by all the meanes that have heretofore been or now are 144. But if it be answered that none either have bin or are now known who in this revolted state of the Church have taken that course Then it is to be enquired whether it can any longer be doubted whence so many and so great contentons and schismes have sprung up in the Christian Church and do as yet spring up since it is apparent that the neglect of this search hath been still is the cause of those stirs in that Ministers not observing or not regarding the want of fit persons and gifts for the administration of the Church in the name of God have yet adventured to continue in the name of God those Churches that were at first duely gathered and governed in the name of God or to erect new ones in the name of God by such means as were not wholly intrinsically undoubtedly and meerly true Whereupon it came to passe that every one pretending to be a lawfull Minister in the name of God did captivate the people with his doctrine as duly proposed in the name of God and consequently to be strickly observed and so divided the people being zealous for their Ministers into divers factions whereas they ought to have measured themselves by their own module and after the want of fit persons and gifts to have gathered and governed Churches not in the name of God but only by Ecclesiastick authority and right of common calling and in the name of the respective members of the Church but as neer as might be in such a manner and by such meanes as were wholly intrinsically undoubtedly and meerly true according as God in the Scripture gives a toleration in such cases Also it is to be enquired whether the aforesaid collection and ranging of places of Scripture be esteemed a thing impossible or not 145. If it be said that it is esteemed a thing impossible Then I say that it is also impossible in this revolted state of the Church to gather and govern Churches in any convenient manner for how will it appear that it is done in a convenient manner if you proceed otherwise 146. But if it be answered that the collection aforesaid is not esteemed a thing impossible since few places are found in Scripture concerning this gathering and governing of Churches in that the Scripture was given to institute conserve and introduce the exactnesse of worship to be administred in the name of God and not to prescribe the worship of the apostolicall Church in the tolerance and connivence of God Then it is to be enquired whether the Churches which during the want of fit persons and gifts for the due administration of the Church in the name of God have been and still are gathered and governed neglecting to enquire the aforesaid manner of constituting Churches could and can accurately know whether they have been and are well gathered and governed 147. If it be said that they could and can accurately know it let the reasons there of be produced that we may consider of them 148. But if it be answered that they neither could nor can accurately know it and therefore justly ought to doubt whether that administration and constitution of Churches which hath heretofore passed and at this day passeth in the name of God be instituted commanded or welpleasingly permitted by Christ Then it is to be enquired whether all and singular persons who after the foresaid want of gifts and persons have not followed that course of searching out and constituting Churches but have continued in the name of God those Churches that were at first duely gathered and governed in the name of God or erected new ones in the name of God by such meanes as were not wholly intrinsically undoubtedly and meerly true whether I say all such persons and their Churches ought to have been very shie of preaching in the name of God a word not wholly intrinsically undoubtedly and meerly true of making in the name of God catechismes and confessions not wholly intrinsically undoubtedly and meerly true of administring Sacraments in the name of God of slighting and excommunicating other Churches of calling ordaining and sending Ministers in the name of God of examining men about their faith of governing the Church of exercising Ecclesiastick discipline in the name of God of framing and imposing liturgies and consistoriall classicall and synodall acts and Ecclesiastick decrees in the name of God of imploring the secular arme to punish such as they call Hereticks and Schismaticks of publickly blessing the people in the name of God of praying publickly for all the people as if they were Ministers sent to discharge an embassage for Christ of making hymnes to be publickly sung in the Church as a part of divine service of making formes of administration of baptisme and the Lords Supper of ordination of Ministers Elders and Deacons of making formes of marriage excommunication reception and admission into the Church of the deposition of Ministers of the visitation of the sick and of private prayers of making formes to bid publicke fasts and dayes of humiliation of making formes to appoint holy dayes rites and ceremonies in the Church all which formes have beene made as by Ministers sent in the name of God Moreover they ought to have been shie of translations of the Scripture of written commentaries of written Sermons of common Places Theses and the like made and proposed to the people as by Ministers officiating for God also of opening erecting and governing Schooles and Universities of callings elections confirmations and ordinations of Doctors Bachelors and Professors of Divinity of licencing books of opening and shutting the presse of ordaining publicke Readers of the Scripture Clerks and Visiters of the sick of forbidding to converse with Christians of other societies of forbidding the mutuall edification of Christians in publick of requiring of Christians a publicke