heard are gathered as it were into one body all and every of whose members have a certain mutual communion amongst one another and a spiritual communion with their one only and true Head our Lord Jesus Christ as they really are so also are they rightly called the Church of Jesus Christ. Of both which to wit the Church and the Communion thereof we say in the Apostles Creed I believe the holy Catholick Church the Communion of Saints 2. For this Church is nothing else but an Assembly of men called by the Gospel and believing on Jesus Christ or at least with their mouth professing his Name and Doctrine as saving although some more some less either sincerely and purely or firmly and constantly believe on Christ or at least outwardly in words and rites profess Christ. 3. For the Church whilst it is militant here on earth is wont according to the Sacred Scripture to be considered under a twofold respect 1. As an Assembly of Men and Women truly pious and believing and that do cordially and sincerely embrace and love and with their whole heart keep and order their lives and conversations according to that saving Doctrine of Jesus Christ which they profess with their Mouth Which Assembly is visible and certainly known to God only but is invisible unto us Seeing true Faith and Piety which lie hid within the heart none but God the alone indeed searcher of the Hearts and Reins can behold them 4. But to hold the saving Doctrine of Jesus Christ is not forthwith so perfectly to know all that is every way contained in the doctrine of Christ so as to err or hesitate in no one Article at all or no Sacred History or sense of the Holy Scripture but at least well and rightly to hold or understand all that without which we cannot rightly observe and perform the Commandments of Faith and Obedince nor consequently according to the Mind and Will of God obtain eternal Salvation Therefore all those Churches which agree in the belief and profession of necessary Truth we believe that they ought to be counted for true Churches of Jesus Christ although in the mean time they differ in many other things and in some respects not inconsiderably swerve from the Truth 5. The Church is considered as it is a visible Multitude of those that publickly profess the Faith and Doctrine of Jesus Christ although haply they do not truly believe in him which as to the outward Confession of the Mouth and other manifest signs of Faith of that kind is of it self even sufficiently known and visible unto us although it appear sometimes less evidently or clearly 6. Again both may be considered either as Catholick or universal which being spread throughout the whole World comprehends or contains all Congregations together either of those who truly believe or at least profess so to do or as local or particular which is gathered in certain places by parts severally for instance at Corinth in Galatia at Ephesus c. Of which this or the other whatever it be may not only err in doctrine but also revolt from the true Faith the profession thereof yea and oftentimes also doth actually revolt from the same the Catholick Church in the mean time still remaining safe entire notwithstanding Nor indeed is there any divine promise extant whereby the sincere profession of true doctrine and a continual succession therein or an uninterrupted and uniform continuance of the continual assistance of the Holy Ghost and of the Orthodox Faith and that to be always clearly seen is promised to any certain particular Church or Congregation yea indeed rather both examples and presages of the defection of many are every where obvious or easy to meet with in the Holy Scriptures Of the Marks or Notes of a visible Church 7. Furthermore the Notes and Marks such indeed as are certain and infallible which clearly demonstrate unto us and make a Church or Christian Assembly which is already gathered by the preaching of the Word visible may be reduced unto one only general that is unto the profession of that sacred and saving doctrine which was delivered by Jesus Christ in conjunction with at least an outward keeping of the Commandments of Jesus Christ. For whereas true Faith which is given unto the saving doctrine of Jesus Christ doth as the more inward form and as it were the Soul constitute and make a true and invisible Church of Jesus Christ it is necessary doubtless that the alone profession of that true and saving Faith which we have spoken of make the same visible unto us 8. But with labour and toil either to seek or demand or to desire to shew unto others other Notes or Marks whereby those who as yet are wholly ignorant what a true Chruch of Christ is or which or what is the saving Doctrine thereof may come certainly undoubtedly to the knowledg of the true Church and consequently to the knowledg of the Truth it self is altogether vain and foolish for that so to pretend is neither necessary nor profitable nay not possible rightly or orderly to be performed So far is it from such Marks consisting in those things which the World and Fleshly reason are wont so highly to esteem to wit in Antiquity Multitude Consent Succession of persons outward Splendour of Congregations or worldly Happiness c. of which many of late do vainly boast 9. Furthermore the duty of those who belong to this visible Church doth not only consist in every particular Man's professing with his mouth and in life this saving doctrine of Christ for himself but also in Believers being united and joyned together among themselves whether they be more or fewer in their doing or performing those things which ordinarily cannot nor use to be performed but in a Society or Congregation and which render the Society or Congregation it self more Illustrious and Conspicuous 10. Which sort or kind of duties besides hearing of the Word preached and the profession of Faith already spoken of are chiefly two to wit the use of the Sacraments as they are called and the exercise of Christian discipline of which more immediately CHAP. XXIII Of the Sacraments and other Sacred Rites 1. VVHen we speak of Sacraments we understand the outward Ceremonies of the Church or those sacred and solemn Rites whereby as by foederal signs and visible seals God doth not only represent and shadow out unto us his gracious benefits especially those promised in the Covenant of the Gospel but doth also in a certain manner clearly hold forth and seal the same unto us and we again likewise do openly and publickly declare and testifie that we do embrace all the promises of God with a true firm and obedient Faith and that we will always with continual and thankful remembrance celebrate with
and through a more sharp viewing of the vice and otherwise most just hatred of the abuse to be carried and fall unawars even into a detestation of the very thing it self Which that it may be plain it will be worth our labour to premise some what of the nature necessity utility and right use of Confessions or Declarations For from thence it will most clearly appear and become manifest both how greatly they are mistaken who are wholly averse from them and reject them one with another and what is our end and scope in the putting forth of this As for Confessions then or Declararations in general they are nothing but clear and manifest expositions of our Faith propounded and laid down in a certain method wherein more or fewer eitheir by word or writing discover their judgment concerning points of Christian Religion and make it known to the Christian World for the clearing up of Divine Truth the cutting off Calumnies where with innocent persons are oppressed and the edifying of Churches in true Faith and peace This at length is the proper true and genuine nature and genius of Confessions and Declarations from which we are to make judgment of their true both necessity and utility and no ways from the disposition and design of those who have oftentimes abused Confessions and Declarations to far other different ends For those things have not been the faults of the Declarations but of the Declarers and not the uses but abuses of Confessions and they such as might easily but for our selves be severed from the Forms of Confessions themselves That these kind of Forms indeed are not precisely and absolutely necessary we willingly grant and therefore do we not like of their opinion whom we mention'd in the fourth place who account them at least for secondary Symbols of Faith and who determine or maintain that they are precisely necessary if not to the being yet at least to the well-being of a Christian Church For where a right and concordant or unanimous understanding of the Scriptures hath its place there simply is no need of other Forms of belief or expressions but what are in the Scriptures themselves and those Forms which are in the Scriptures they are sufficient unto Faith and Salvation and if one bring with him an honest and docile mind and studious of Divine Truth for the discerning of them and withall use those means which he ought to use and which become a Reader earnestly desirous of so great things they are so clear and perspicuous that they may and ought at all times abundantly to suffice every Christian to draw from thence both for himself and others a most perfect Declaration of Divine meanings For verily it cannot be justly doubted but that those Forms and Phrases wherein God himself and our Lord Jesus Christ were pleased long since to express and declare the meanings of their mind to private and ordinary and unlearned men are also at this day sufficient for us to understand and declare those very same meanings since to that end they are no less left of God and delivered by the Scripture to us than unto them that from them we might draw and fetch those things which concern the Worship of God and our own and others everlasting Salvation From whence it follows that it is altogether possible that the Church of Christ may not only be but that it may also well be without such like humane Forms In the mean time though such Forms are not precisely necessary yet are they not therefore also to be judged unprofitable and consequently unlawful and hurtful For if Prophesyings or Interpretings of the Scriptures are not unprofitable yea rather if they be some-times in certain respects necessary which several Teachers and Pastours propose in Universities and Churches or which otherwise are performed in Christian Assemblies when for the informing of the ignorant the reducing of them that go astray into the right way the relieving the doubting and convincing gainsayers they declare illustrate the meaning of the Scriptures as far as may be by familiar and clear withal usual forms of speaking be-besides the very express words of the Scriture it cannot verily seem unprofitabe much less unlawful or hurtful if more Ministers of Jesus Christ do by mutual consents joint studies and endeavours for the greater illustration or clearing up of divine Truth removing of slanders the edifying of the generality or the most of men or other holy and pious ends publickly open and declare their judgment upon the same meanings of Scripture and that in certain composed Forms Yea further if you shall duly consider the matter without affection and prejudice we shall find that those times may happen wherein such Declarations ought to seem not only profitable but also very necessary For iâ— foul and gross errours noxious to Christian Religion and piety should seize on our age if necessary heads of belief should be neglected or be minded but by the by or those that are not necessary be earnestly urged as necessary as also profitable doctrines not be distinguished from those that are necessary as they ought lastly if mens consciences shall be bound up by humane inventions or devices and every thing though never so false be palliated and cloathed with Scripture words and expressions there is certainly a necessity laid upon all and every Christian espesially upon Pastours of Churches seriously to consider and advise among themselves by what means they may withstand so many and great evils and if they shall perceive that those blind miserable mortals may profitably and prudently be holpen by a more clear proposal and elucidation or discovery of the Divine meanings than hath been formerly made as it were by a Torch lighted in the dark unanimously and as it were with joint forces to agree and conspire how they may discover and set before their eyes those divine senses and meanings in certain Forms now long since with profit received and familiar if peradventure by the help of these they that err may be delivered out of the said deep darkness and be reduced into the right way of everlasting Salvation In the next place if it fall out that those who perform this profitable service to the Christian Common-wealth should notwithstanding as it usually comes to pass be loaded with Calumnies be soyled with foul and dishonest suspicions and as it were overwhelmed with a certain deluge of false accusations as the Patrons of all the wicked opinions in the World who hang out as it were upon new posts old Heresies either all or some of them dig up again out of Hell or their Grave Errours long since condemned who hold nothing firm nothing solid in Religion and are divided and severed among themselves by so many and so monstrous Opinions that they may justly seem rather Monsters of men then Christians who is there who will not think them like to do a work worth their pains yea that
Forms flows from the first if to wit there be not contrived of such Forms of Confessions and Declarations certain Spiritual Bonds Stocks and Fetters whereunto the Consciences Tongues and Pens of the Declarers be not so tied and fastned that none may recede from the phrases thereof manner of speaking order method c. but that he is also forthwith suspected and accused of Heterodoxie who is found to expound the Divine Scripture and sentiments of his own mind in other expressions or other order or method then what are expressed in them i. e. in those Forms of Confessions For by this means that liberty which so long as the truth of the Sences or Meanings themselves remain safe ought to continue whole and entire to all Believers in their expounding the Scriptures as they shall judg meet for the greatest furtherance of the Truth and edifying of Churches iâ— not only cast out of doors and banished out of the Church but also the authority of the Word of God is secretly and aâ— it were by mines supplanted and overthrown by the same For it can hardly otherwise be but that where the expressions of such Forms begin to be of morâ— account than those of the Word of God it self there the Authority of the Word of God should by degrees grow vile and sinâ— in estimation beneath those Forms And indeed if we will but mind it the chief and haply first step whereby humanâ— Forms ascended to the height of an usurped Authority and Majesty almost Divine was this that at the first they at tributed to the phrases words order and method thereof more than was meet a if in them all sences to be believed hoped and practised were more clearly briefly and substantially exprest thaâ— in those which we meet with in the Scriptures For from hence hath the esteem of them by little and little been encreased and that of the Scriptures lessened insomuch that according to the words phrases yea almost syllables and letters of the said Forms and according to the method and peculiar order of the same they began to determine and declare touching the truth and falseness of almost all Opinions and Meanings as if that could not be true which did not exactly and in every thing agree with them and as if he could not be free from Herisie or at least from errour and falshood who should though never so modestly contradict them or go but a straws breadth from them yea that should not almost swear unto the words thereof The which pernicious abuse and so manifest a corruption and inconvenience to withstand and prevent we ought at all times earnestly and almost only to inculate or repeat that such Forms of Declarations are not made for that end for to teach that the Sences or Meanings of Christian Religion may or ought most commodiously to be expressed in this order in this method in these phrases or manners of speaking and not in others but that in or by them they may be expressed rightly and commodiously enough or that in the judgment of those very Men that make such Confessions they are very exactly and truly contained in them For so to use them will not be a matter of absolute necessity but of meer liberty and he that useth them will indeed do well and yet he will not be judged to do ill that useth them not especially if he receive the sum of saving doctrine delivered in them and do not condemn those who in this point dissent The third thing which flows from those things that have been already spoken of necessary unto the right use of Forms is this That these Forms be not at any time held for limits and bounds within which Religion and the saving knowledg of God is believed in such manner to consist as if they who cannot in conscience assent to them or give their voice for them were therefore excluded from Salvation and shut out of the Kingdom of Heaven Far be that from us who firmly believe that Christians may unwittingly err in many things without the loss of Salvation and who judg that there are very few things that are precisely necessary to be known and believed for the obtaining Eternal Life Wherefore that we may demonstrate that this proud cruelty is exceeding far from us we do openly shew and declare that Forms of Confessions and Declarations are to be had in no other respect or account than for certain Ensigns and Standards set up whereby they declare who set them foâ—th that they judg that those Sences which are contained in those Forms do come very near the Truth and therefore unless they were taught better do heartily desire and wish that all others that are desirous of Truth and Peace would embrace them not indeed properly for this end that so at length they might be saved but that they might withdraw themselves from the danger of erring to the greatest distance may be For neither ought it to seem enough to a Christian to make towards Eternal Salvation by every means and in every way whatsoever the safest and surest is to be chosen except haply a just fear of some greater danger or scandal in the Church hinder the same For the good of Eternal Hapiness and of an immortal life ought to be of so great price with him that he ought to hate and carefully to shun all dangers which may turn away or withdraw his mind from imbracing the same Nor hath he any reason to fear that he doth therefore abet and patronize Schisme which the Apostle calleth a work of the flesh For if he haply depart from some Congregations to others he doth not forthwith contemn those which he leaveth or judg them as excluded from the hope of Salvation but only goes from those that are more impure to those that are more pure that he may shew that he hath a care and tender regard of every truth any ways serving to his own Salvation and approve his Conscience unto God and our Lord Jesus Christ. Nevertheless in the mean while he does his endeavour sedulously to maintain Peace and Concord with all that are truly pious as faâ— as is possible and to testifie his moderation or aequanimity to all that are good And indeed if Forms of Confessions and Declarations be drawn up with these bounds and as it were sacred limits oâ— their right use they will be judged noâ— only not unlawful or hurtful but on thâ— contrary most peofitable and wholsome to the Christian Common-Wealth yea and also sometimes necessary From whence they who would have them not only not necessary but unprofitable and consequently unlawful and hurtful are worthy to be thought to cast an uncivil reproach upon them For so far are they â—f themselves from derogating any thing from the Majesty of the Scriptures that is from their perfection and clearness that on the contrary the true authority thereof is no less confirmed and established by them than by Prophesyings or Expositions
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 â—eed they think touching the chief heads of belief and by this unblamable means â—s by a bolt bar firmly set against those â—nfamous revilings and slanders to vindicate and approve or commend to all good men the integrity of their good â—ame 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 deparated from their fraternity that more â—lenteous matter will be ministred to their Enemies and Foes to calumniatc and consequently that through the side of their wronged reputation the Truth of God will be wounded and all their labour â—are 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 iâ— toucht with any desire of the publick good any care of the glory of God anâ— desire of the truth and peace of thâ— Church he cannot but believe and certainly conclude that in such a case theâ— 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 Form of Declarations to purge themseves from those false reports and calumnies and to testifie to the whole Christian World their innocency Nor indeed can it seeâ— sufficient for the washing away of thâ— said Calumnies if they contain themselves within the meer and bare expressions of the Scripture and deliver their Opinions or Judgments in so man Scripture-Words and Phrases For seeing that this very thing is charged up on them as a crime that under Scripture-words they in their Bosom cherish their worst meanings and most prejudicial to the Glory of God and the Salvation 〈◊〉 Men that they do upon occasion either readily sought after or offered by others disseminate or spread the same â—hen 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 â—est and most profitable that is by some publick Declaration of their Judgment â—o 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 â—n a manner necessary remedies of the greatest evils Howbeit because such is either the â—nconsiderateness 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 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 doubeless 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
of the Scriptures For seeing their truth both as to their sence manner of expression and method is to be asserted and maintained from the Scriptures themselves yea seeing the said very â—orms do profess that all and every one may and ought freely to do the same and consequently do remit or send us back from themselves to the Scriptures and expresly command us to appeal to them alone in all Controversies whatsoever certainly they ought not to be thought to confer unto the shaking or subverting but on the contrary to the establishing of the Authority of the Scriptures Nor do they in the least prejudice the liberty of Churches since none is precisely bound unto them yea seeing it is freely granted to every one to try them by the Standard of the Word of God lastly seeing every one may without danger or fear contradict them sobeit onely there be a careful regard had of Prudence Charity and Modesty Nor indeed do they open any gap to Schisms and Separations For neither is he to be thought to make a Schism that joyneth himself to those Assemblies wherein he seeth greater purity of Doctrine and Holiness of life to flourish and thrive sobeit he do not proudly dispise other Assemblies and forthwith judg them excluded out of Heaven or from the Hope of Eternal Life whom he sees somewhat more estranged from his own Society For Christian Peace and Concord may continue entire yea and also ought amongst Congregations divided and distinguished in or by Opinions so that the fault be not in us that all those who hitherto hold all things necessary to Salvation and do not obstinately press Doctrines or Opinions prejudicial to Godliness do not agree together and imbrace each other with mutual Charity and brotherly Love in the Lord Jesus But if we hinder those Churches from growing together and being consolidated into one body which might and ought to grow and be consolidated together or if being united and joyned together we unnecessarily divide them and separate them into parties then indeed make we our selves guilty of Schism and deserve to be impeached with God of disturbing Peace and Concord which is so true that the Apostle seems noless to make or prove them guilty of Schism who gloried that they were of Christ no less I say at least than others who said that they were of Paul or of Apollos or Cephas for that those despised these in comparison of themselves and did as it were think it scorn that they should be compared with them yea did reject them as it were strangers from Christ. Insomuch that the desire of Truth though the best and wholsomest doth not excuse any Man from the crime of Schism at least before God himself unless it be accompanied with a true love of Peace and Concord and an endeavour after mutual good will For of so great price with God is the true Peace and Concord of his Church that he is even displeased with a seditious Truth or a schismatical and turbulent manner of propagating the same And yet we deny not but that it may and doth usually sometimes fall out that in tract of time those like Forms obtain greater veneration and honour than is meet and at length unless there be diligent provision made aforehand and the growing evil sedulously looked unto or bewared of do very easily degenerate into Idols and Bands of Conscience and Ensigns or Badges of Schism Yet because all this is wont to fall out by accident we must not from thence make judgment of them seeing that is not the fault of the Forms themselves but of those who according to the preposterous diligence or rather malice of their own disposition do upon occasion abuse them and seeing the true value of things is not to be taken from the right or perverse and ill use of them For he that is evil and imprudent may sometimes abuse in the worst sort the very best things as on the contrary a good and prudent Man may use well a thing that is evil and hurtful in it selfe and improve it for a wholsome remedy at some turns Furthermore in the next place it hardly falleth out but that if such Forms of Declarations be not sometimes set forth a wide gap is opened unto other miscarriages and inconveniences if not more grievous yet at least alike and equal and a way is easily pav'd unto a dissolute licentiousness of foolishly venting every thing at least no better than tyranny Lastly seeing by that means which we have spoken of we may timously withstand those miscarriages and inconveniencies which some think will arise from thence For if those who have thought meet to set forth Confessions and Declarations of their belief had always kept within the said use of them they had never had place given them for their excessive authority in the Church But after that an exact account ceased to be had thereof their Authority began by little and little and as it were by degrees to be advanced insomuch that the Consciences Eyes Tongues and Pens of Men became to depend on them as upon certain Standards and undoubted Rules of Faith Whence afterward it came to pass that some by means of them as it were by certain letters of Heraulds at Arms have denounced War against all other Congregations and that they might have no hope of reconcilement left them the assemblies of Christians thereby have been divided and separated one from another even as Empires heretofore by Boundaries and Enemies Camps by Trenches and Bulwarks Lastly which is the utmost line of Tyranny that they have punished those who did contradict these Forms with Force and Sword and that with so great a zeal and heat yea fury that when prophane Persons Ungodly Dispisers of the Scriptures and Atheists are upon very easy terms pardoned these alone are destined to Prisons Racks Wheels Gallowses Crosses Flames and all the most exquisite punishments and torments imaginable and all for this only end that the Authority of these Forms may be freed from contradiction and vindicated from contempt and by that means forsooth the outward Peace of the Church and quiet of the Common-Wealth may be preserv'd undisturb'd The which way of procedure as it ought most justly to be hated and abominated of all Christians so hath it all along exceedingly disliked us who â—ndeed religiously fear to give or grant to any Writings Decrees or Ordinances of Men any Authority whatever either directive or coactive in matters relating to Faith and Conscience or to suffer the same to be given by others From hence pious Reader thou â—â—ilt easily understand what was our end and aim which we propounded to our selves in setting forth this Declaration Indeed the very same we said before and none other For this Declaration is not put forth to that intent that thereby a new snare of Consciences should be prepared or a constant Square and Rule of Faith and Doctrine prescribed to any to wit which should
But where we have not the Spirit of God going before us there we upon good right demuâ—â— and with-hold our assent and do both beg and grant pardon by course remembring that which our Saviour adviseth us Judg not that ye be not judged and which the Apostle Judg not any thing before the time untill the Lord come who will bring to light the hidden things of darkness and make manifest the Councils of Mens Hearts and then shall every Man have praise of God Hence we do not easily denounce an Anathema to him who we believe is held with a pure meer errour if he be otherwise pious fearing God and studious of a good Conscience and Divine Truth that is if he seem to us to love the Lord Jesus and highly to prize his Gospel by which alone he is willing to maintain his errour through which he ignorantly errs For we know how ready a matter it is in so great a multitude of Opinions so great a company of those that err so great a variety of wits or dispositions so great a plenty of hinderances and scruples so great weakness of judgments in such to slip and err and how easy it is by arguments true in appearance to be deceived and mistaken how harmless also it is in it self to err and to mistake in many things how great also clemency and kindness God is like to use towards such as simply err who pardoneth and remitteth even willful sins themselves to those that repent and how aliene or far from the gentle and meek disposition of our Lord Jesus it is not to pittie those that stray Lastly how sad and tragical disturbances that both rash and proud confidence of condemning hath at all times occasioned and made For Anathema's are wont to provoke Anathema's and where this chance is once cast all 's past and there is an end of all hope of remedy For the direful hatreds of parties suceed and the reins of hatreds being let loose they commonly at length with deadly and spiteful minds rush upon the slaughtering and Butchering of one another and the last fruit of these Condemnings and Anathematizings is an everlasting despair of cure That we might therefore avoid these mischiefs we have carefully and purposely forborn Anathema's deeming it sufficient ingenuously to have spoken the Truth and to have shewed the errour leaving in the mean time unto others a free judgment touching every errour and the greatness of the errour but chiefly to him who alone judgeth righteously and searcheth the Hearts and Reins of Men. We have already sufficiently sacrificed to unseasonable Anathema's and to those direful forms of sentencing to punishment each other we condemn we execrate and curse c. It is now time that we sacrifice to Christian Concord Meekness and Charity After so many sad and dismal cursings whereby on every side the fiercenâ—is of hatreds and mortal fallings out hath been irritated and exasperated let us lay aside such Enemy-like and exulcerated Minds and by gentleness by long-suffering by kindness by the Holy Spirit of Christ by love unfeigned by the word of Truth by the power of God by the Armour of Righteousness on the right hand and on the left after the example of our Lord Jesus Christ and of his Apostles let us fight against Errours that to our utmost power we may save those that err and deliver them out of the danger of Eternal Perdition Let us not be many masters for one is our Master Let us assent to or approve of the wholsome words of our Lord Jesus Christ and that doctrine which is according to Godliness Let us shun vain questions and strifes of words from which arise envy strife railings evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness Let not us condemn or shut out of the Communion of the Church those that Christ doth not condemn nor shut out of his Kingdom Again let us not become the Servants of Men but withal neither let us be Lords over the Faith of others Let our moderation appear unto all and in modesty and mutual charity bear with one another being certainly perswaded that none is lightly to be condemned or blotted out of the register of Christians that holds fast his Faith in Christ and in hope of the good things promised by him doth seek from the heart to obey his Commands though in the mean time he err in many things that in some sort or other concern Religion the which holy and worthily to be praised moderation or equanimity when the best and greatest God shall have inspired the hearts either of all or at least of the most of those who bear rule in Churches and Commonwealths with then at length the Truth of the Gospel will every where flourish and an holy peace in the Lord and Concord will set up a settled place of abode among all that are truly Godly The which that it may shortly come to pass in the whole World especially in the Christian but most of all in the Reformed we humbly beseech of God through Jesus Christ in Spirit and Truth These things thus premised we shall now come directly to the heads of our Declaration as those which we would have alwayes joyned by an indissoluble tye with this very Preface The Confession or Declaration of the Ministers or Pastours which in the United Provinces are called Remonstrants concerning the chief points of Christian Religion CHAP. I. Of the Sacred Scripture and its Authority Perfection and Perspicuity I. WHosoever desireth to worship God aright and certainly and undoubtedly to be everlastingly saved he must of necessity first of all believe that God is and that he is a bounteous rewarder of those that seek him and therefore must conform himself according to that Rule and Square which it is undoubtedly manifest was delivered and prescribed by the true God himself the supream Law-giver and established upon the promise of Eternal Life 2. That God is and that he hath at sundry times and in divers manners spoken in times past unto the Fathers by the Prophets and that he hath at length in the last times most fully declared and manifested his last Will by his only-begotten Son hath been a thing confirmed by so many and great Proofs Signs Wonders mighty Deeds or Works Gifts or Distributions of the Holy Ghost and other wonderful Effects and certain Events of several Prophesies and Testimonies of Men worthy of belief that any more certain more substantial and more compleat cannot be given or justly desired 3. The whole Declaration of the Divine Will which pertaineth unto Religion is contained in the Books of the Old and New Testaments and indeed authentically only in those which are called Canonical or which it can upon no just ground be doubted but that they were written or approved of by those Men who were inspired with and
instructed and guided by Gods Holy Spirit such as in the Old Testament are the five Books of Moses the Book of Joshua Judges Ruth the two Books of Samuel two of the Kings two of the Chronicles or Paralipomena i. c. things omitted or past by Esdras Nehemiah Ehster also Job the Psalmes of David the Proverbs Ecclesiastes the Song of Songs the four greater Prophets to wit Esaias Jeremiah with his Lamentations Ezekiel and Daniel the twelve lesser Prophets to wit Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah and Malachi 4. In the New Testament there are the four Evangelists Matthew Mark Luke and John the Acts of the Apostles the Epistles of Paul to wit to the Romans the former and latter to the Corinthians to the Galatians to the Ephesians to the Philippians to the Colossians to the Thessalonians two two to Timothy to Titus to Philemon also the Epistle to the Hebrews one Epistle of James two of Peter of John three of Jude one lastly the Revelation 5. That all the said Books were written or approved of by Men Divine and not to be excepted against hath in former times been clearly found and proved by so many and so certain and evident Testimonies and Proofs that there can nothing further justly or reasonably be desired For though at sometimes there hath been made some doubt of some few of them towit whether they were penn'd or approved of by those very Authours whose names they bear yet at length the matter being more narrowly examined and the truth searcht into it hath been abundantly evicted that they were in deed and in truth penn'd or approved of by Divine Men and those whose Authority was infallible and credit undoubted of with all Believers 6. Besides the said Books of the Old-Testament there are others also which have been now long since had in great esteem with many commonly called Apochryphal the which although they are not of â—orce to confirm Doctrines of Faith yet may they though some more some less profitably be and are usually read for the proficiency of Faith and Life such as are Tobie Judith Baruch Wisdom Ecclesiasticus the third and fourth of Esdras three Books of the Maccabees and certain additions unto Esther and Daniel which are commonly known 7. That the Doctrine contained in the Books of the New-Testament by which also the Truth and Dignity of the Old Testament is abundantly establshed and confirmed is altogether True and Divine is not only clear and evident from its being written or allowed of by the said Divine Men we named before and its being delivered by them unto the Churches nor from its being confirm'd and establisht or ratified by divers and innumerable miracles and mighty deeds Signs and Prodigies exceeding all humane and Angelical Wisdom and Power and furthermore by the glorious Resurrection from the dead of the first Author of it even our Lord Jesus Christ and his Exaltation asserted by many irrefragable Testimonies and Proofs but also even chiefly from its containing precepts so transcendently perfect righteous just and holy that any more perfect just equal and holy cannot be devised or thought of and promises so exceeding Great Rich and Precious that neither the mind of Men nor Angels can conceive of any more Excellent more Divine and Worthy of God To which the admirable force and efficacy of the Doctrine it self addeth no small weight towit that it although such an enemy and so ungrateful to the slesh was by a very few Apostles and they plain simple weak Men Men most aliene or free from not only the crime but also the very suspicion of all simulation and forgery Men advantaged by no helps of Worldly Eloquence of no renown upon any accounts of humane Authority without force without arms only by the perswasion of Reasons and Arguments and demonstration of the Spirit withal by men armed meerly with Innocency Sanctity of Life and Patience in a very short time in all places though the whole Kingdom of Satan and all the World almost made resistance and head against it was wonderfully disseminated and so spread it self far and wide on every side into all quarters that innumerablemy riads of men of all ranks Orders and Conditions not only of ignorant or private men but of the most learned and wise not a few leaving their ancient and countrey-rites and Religions in which they were born and bred without any hope of any Earthly advantage nay but rather with a certain expectation of afflictions ignominy and all manner of dangers and miseries did most constantly adhere and cleave thereunto yea so far did the force hereof prevail that all other Religions else although every where establisht by humane power and force the Jewish only excepted because that was of God did almost wholly vanish and became extinct at the rising brightness of the same 8. And although indeed the primitive Church which was in the Apostles days might most certainly know and undoubtedly also did know that these Books were written or at least approved of by the Apostles and delivered as it were from hand to hand the knowledg hereof unto us and deposited or left the same with us as a certain pledg in trust yet do we not therefore hold these Books for True and Divine because the primitive Church hath by its uncontrollable Judgment judged them true or that they contain in them Divine Sences or Meanings and hath by its infallible Authority decreed that they be held or accounted for such For first it was not necessary that the Church by its Judgment should define and by its Authority determine that those Books which were written or approved of by the Apostles were true and Divine or of God or no for that both before and without all such manner of Judgment was altogether certain and undoubted of by all Christians both in general and particular insomuch that assoon as any one of them knew that any thing was written or approved of by the Apostles he might even thereby and of right ought to know that the same was true and of God or Divine and needed not any other Judgment in the case In the next place neither indeed could such a judgment of the Church suffice seeing no Man can be certain no not so much as probably of the being of any Church unto which such an Authority is said to belong except he be first assured that those books wherein the said Authority is said to be given or assigned to the Church are true Divine and seeing he cannot know and determine for certain that any Church is the true Church of Christ if he be not already undoubtedly sure and certain before that whatsoever is contained in the said Books the same is true and from God for by vertue of that very Faith or Belief whereby the Church embraceth or receiveth that as true she her self finally
doubtless or Desert 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 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 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 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 likewise 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 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 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 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 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 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 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 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 assign or assent another Decree first or before it in order whereby some certain particular Persons by name were elected and that indeed peremptorily unto Glory and that all other were reprobated unto eternal Torments is indeed to deny the true nature of this Decree to invert its right order to take away the Merit of Christ to darken the Glory both of the Goodness and Righteousness and Wisdom of God yea utterly to subvert the true Force and Efficacy of the whole Sacred Ministry and so of all Religion 4. The other Decree is the Decree of Vocation unto Faith or of Election unto Grace whereby is established the necessity together with the profit or advantage of Divine Grace or of means necessary for us unto our yeilding Faith and Obedience unto Jesus Christ on our part according to the Will of God revealed in his Gospel But because we ought to be first certain of or clear in that Will of God that he will have to be performed by us before we be certain of the Grace that is necessary for our performance of the said Will and before we be certain of the Glory that is promised to and undoubtedly hereafter to be conferred upon those that do the Will of God hence is it that we shall treat of them all henceforth in the same order wherein they have been propounded or laid down CHAP. X. Of the Precepts or Commandments of Jesus Christ in general and of Faith and Repentance or Conversion unto God 1. THe Will of God which he would have performed or done by us that we might obtain eternal Salvation by Christ is fully contained in the Precepts or Commands of Jesus Christ all which although they be many and divers yet may be comprehended under