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-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
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
Declarations be drawn up with these bounds and as it were sacred limits oâ— their right use they will be judged noâ— only not unlawful or hurtful but on thâ— contrary most peofitable and wholsom â—o the Christian Common-Wealth yea â—nd also sometimes necessary From â—hence they who would have them not â—nly not necessary but unprofitable and â—onsequently unlawful and hurtful are â—orthy to be thought to cast an uncivil â—eproach upon them For so far are they â—f themselves from derogating any thing â—rom the Majesty of the Scriptures that â—s from their perfection and clearness â—hat on the contrary the true authority â—hereof is no less confirmed and establishâ—d by them than by Prophesyings or Expositions of the Scriptures For seeing â—heir truth both as to their sence manâ—er of expression and method is to be â—sserted and maintained from the Scripâ—ures themselves yea seeing the said very â—orms do profess that all and every one â—ay and ought freely to do the same and â—onsequently do remit or send us back â—rom themselves to the Scriptures and â—xpresly command us to appeal to them â—lone in all Controversies whatsoever â—ertainly they ought not to be thought â—o confer unto the shaking or subverting â—ut on the contrary to the establishing of â—he Authority of the Scriptures Not do they in the least prejudice the liberty of Churches since none is precisely bound unto them yea seeing it is freely granted to every one to try them by the Standard of the Word of God lastly seeing every one may without danger or fear contradict them sobeit onely there be a careful regard had of Prudence Charity and Modesty Nor indeed do they open any gap to Schisms and Separations For neither is he to be thought to make a Schism that joyneth himself to those Assemblies wherein he seeth greater purity of Doctrine and Holiness of life to flourish and thrive sobeit he do noâ— proudly dispise other Assemblies and forthwith judg them excluded out of Heaven or from the Hope of Eternal Life whom he sees somewhat more estranged from his own Society For Christian Peace and Concord may continue entire yea and also ought amongst Congregations divided and distinguished in or by Opinions so that the fault be not in us that all those who hitherto hold all things necessary to Salvation and do not obstinately press Doctrines or Opinions prejudicial to Godliness do noâ— agree together and imbrace each other with mutual Charity and brotherly Love in the Lord Jesus But if we hinder those Churches from growing together and being consolidated into one body which might and ought to grow and be consolidated together or if being united and joyned together we unnecessarily divide them and separate them into parties then indeed make we our selves guilty of Schism and deserve to be impeached with God of disturbing Peace and Concord which is so true that the Apostle seems no less to make or prove them guilty of Schism who gloried that they were of Christ no less I say at least than 1 Cor. â— 12. others who said that they were of Paul or of Apollos or Cephas for that those despised these in comparison of themselves and did as it were think it scorn that they should be compared with them yea did reject them as it were strangers from Christ Insomuch that the desire of Truth though the best and wholsomest doth not excuse any Man from the crime of Schism at least before God himself unless it be accompanied with a true love of Peace and Concord and an endeavour after mutual good will For of so great price with God is the true Peace and Concord of his Church that he is even displeased with a seditious Truth or a schismatical and turbulent manner of propagating the same And yet we deny not but that it may Of bâ—waring of an accidental abuse and doth usually sometimes fall out that in tract of time those like Forms obtain greater veneration and honour than is meet and at length unless there be diligent provision made aforehand and the growing evil sedulously looked unto or bewared of do very easily degenerate into Idols and Bands of Conscience and Ensigns or Badges of Schism Yet because all this is wont to fall out by accident we must not from thence make judgment of them seeing that is not the fault of the Forms themselves but of those who according to the preposterous diligence or rather malice of their own disposition do upon occasion abuse them and seeing the true value of things is not to be taken from the right or perverse and ill use of them For he that is evil and imprudent may sometimes abuse in the worâ—t sort the very best things as on the contrary a good and prudent Man may use well a thing that is evil and hurtful in it selfe and improve it for a wholsome remedy at some turns Furthermore in the next place it hardly falleth out but that if such Forms of Declarations be not sometimes set forth a wide gap is opened unto other miscarriages and inconveniences if not more grievous yet at least alike and equal and a way is easily pav'd unto a dissolute licentiousness of foolishly venting every thing at least no better than tyranny Lastly seeing by that means which we have spoken of we may timously withstand those miscarriages and inconveniencies which some think will arise from thence For if those who have thought meet to set forth Confessions and Declarations of their belief had always kept within the said use of them they had never had place given them for their excessive authority in the Church But after that an exact account ceased to be had thereof their Authority began by little and little and as it were by degrees to be advanced insomuch that the Consciences Eyes Tongues and Pens of Men became to depend on them as upon certain Standards and undoubted Rules of Faith Whence afterward it came to pass that some by means of them as it were by certain letters of Heraulds at Arms have denounced War against all other Congregations and that they might have no hope of reconcilement left them the assemblies of Christians thereby have been divided and separated one from another even as Empires heretofore by Boundaries and Enemies Camps by Trenches and Bulwarks Lastly which is the utmost line of Tyranny that they have punished those who did contradict these Forms with Force and Sword and that with so great a zeal and heat yea fury that when prophane Persons Ungodly Dispisers of the Scriptures and Atheists are upon very easy terms pardoned these alone are destined to Prisons Racks Wheels Gallowses Crosses Flames and all the most exquisite punishments and torments imaginable and all for this only end that the Authority of these Forms may be freed from contradiction and vindicated from contempt and by that means forsooth the outward Peace of the Church and quiet of the Common-Wealth may be preserv'd undisturb'd The which way of procedure as it
which as a Wen to a fair body oftentimes is wont to grow and cleave even unto those things which are best and most sovereignly wholesome in themselves and through a more sharp viewing of the vice and otherwise most just hatred of the abuse to be carried and fall unawars even into a detestation of the very thing it self Which that it may be plain it will be worth our labour to premise some what of the nature necessity utility and right use of Confessions or Declarations For from thence it will most clearly appear and become manifest both how greatly they are mistaken who are wholly averse from them and reject them one with another and what is our end and scope in the putting What is the true use and end of Confessions forth of this As for Confessions then or Declararations in general they are nothing but clear and manifest expositions of our Faith propounded and laid down in a certain method wherein more or fewer eitheir by word or writing discover their judgment concerning points of Christian Religion and make it known to the Christian World for the clearing up of Divine Truth the cutting off Calumnies wherewith innocent persons are oppressed and the edifying of Churches in true Faith and peace This at length is the proper true and genuine nature and genius of Confessions and Declarations from which we are to make judgment of their true both necessity and utility and no ways from the disposition and design of those who have oftentimes abused Confessions and Declarations to far other different ends For those things have not been the faults of the Declarations but of the Declarers and not the uses but abuses of Confessions and they such as might easily but for our selves be severed from the Forms of Confessions themselves That these kind of Forms indeed are That they are not precisely necessary not precisely and absolutely necessary we willingly grant and therefore do we not like of their opinion whom we mention'd in the fourth place who account them at least for secondary Symbols of Faith and who determine or maintain that they are precisely necessary if not to the being yet at least to the well-being of a Christian Church For where a right and concordant or unanimous understanding of the Scriptures hath its place there simply is no need of other Forms of belief or expressions but what are in the Scriptures themselves and those Forms which are in the Scriptures they are sufficient unto Faith and Salvation and if one bring with him an honest and docile mind and studious of Divine Truth for the discerning of them and withall use those means which he ought to use and which become a Reader earnestly desirous of so great things they are so clear and perspicuous that they may and ought at all times abundantly to suffice every Christian to draw from thence both for himself and others a most perfect Declaration of Divine meanings For verily it cannot be justly doubted but that those Forms and Phrases wherein God himself and our Lord Jesus Christ were pleased long since to express and declare the meanings of their mind to private and ordinary and unlearned men are also at this day sufficient for us to understand and declare those very same meanings since to that end they are no less left of God and delivered by the Scripture to us than unto them that from them we might draw and fetch those things which concern the Worship of God and our own and others everlasting Salvation From whence it follows that it is altogether possible that the Church of Christ may not only be but that it may also well be without such like humane Forms In the mean time though such Forms That yet they are useful and lawful are not precisely necessary yet are they not therefore also to be judged unprofitable and consequently unlawful and hurtful For if Prophesyings or Interpretings of the Scriptures are not unprofitable yea rather if they be some-times in certain respects necessary which several Teachers and Pastours propose in Universities and Churches or which otherwise are performed in Christian Assemblies when for the informing of the ignorant the reducing of them that go astray into the right way the relieving the doubting and convincing gainsayers they declare illustrate the meaning of the Scriptures as far as may be by familiar and clear withal usual forms of speaking be-besides the very express words of the Scriture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot verily seem unprofitabe much less unlawful or hurtful if more Ministers of Jesus Christ do by mutual consents joint studies and endeavours for the greater illustration or clearing up of divine Truth removing of slanders the edifying of the generality or the most of men or other holy and pious ends publickly open and declare their judgment upon the same meanings of Scripture and that in certain composed Forms Yea further if you shall duly consider That they are sometimes also necessary the matter without affection and prejudice we shall find that those times may happen wherein such Declarations ought to seem not only profitable but also very necessary For if foul and gross errours noxious to Christian Religion and piety should seize on our age if necessary heads of belief should be neglected or be minded but by the by or those that are not necessary be earnestly urged as necessary as also profitable doctrines not be distinguished from those that are necessary as they ought lastly if mens consciences shall be bound up by humane inventions or devices and every thing though never so false be palliated and cloathed with Scripture words and expressions there is certainly a necessity laid upon all and every Christian espesially upon Pastours of Churches seriously to consider and advise among themselves by what means they may withstand so many and great evils and if they shall perceive that those blind miserable mortals may profitably and prudently be holpen by a more clear proposal and elucidation or discovery of the Divine meanings than hath been formerly made as it were by a Torch lighted in the dark unanimously and as it were with joint forces to agree and conspire how they may discover and set before their eyes those divine senses and meanings in certain Forms now long since with profit received and familiar if peradventure by the help of these they that err may be delivered out of the said deep darkness and be reduced into the right way of everlasting Salvation In the next place if it fall out that those who perform this profitable service to the Christian Common-wealth should notwithstanding as it usually comes to pass be loaded with Calumnies be soyled with foul and dishonest suspicions and as it were overwhelmed with a certain deluge of false accusations as the Patrons of all the wicked opinions in the World who hang out as it were upon new posts old Heresies either all or some of them dig up again out
to be everlastingly saved he must of necessity first of all * Heb. 11. 6. believe that God is and that he is a bounteous rewarder of those that seek him and therefore must conform himself according to that Rule and Square which it is †Mat. 7. 21. Gal. 6. 16. undoubtedly manifest was delivered and prescribed by the true God himself the supream Law-giver and established upon the promise of Eternal Life 2. That God is | Heb. â— 1. 1 Joh. 1. 18. and that he hath at The Revelation of the Godhead in the Old New Testament sundry times and in divers manners spoken in times past unto the Fathers by the Prophets and that he hath at length in the lastâ—â—â—mes most fully declared and manifested his last Will by his only-begotten Son hath been a thing confirmed by * Heb. 2. 3 4. Deut. 29. per totum Act. 2. 22. 1 Thes 1. 5. 1 Joh. 1. 1 3. so many and great Proofs Signs Wonders mighty Deeds or Works Gifts or Distributions of the Holy Ghost and other wonderful Effects and certain Events of several Prophesies and Testimonies of Men worthy of belief that any more certain more substantial and more compleat cannot be given or justly desired 3. The whole Declaration of the Divine The Canonical Books of the Old Testament Will which pertaineth unto Religion is contained in the Books of the Old and New Testaments and indeed authentically only in those which are called Canonical or which it can upon no just ground be doubted but that they were written or approved of by those Men †2 Tim. 3. 15 16 17. 2 Pet. 1. 20 21. who were inspired with and instructed and guided by Gods Holy Spirit such as in the Old Testament are | Luk. 16. 29. 24. 27 45 46 47. Act. 17. 2 3. 24. 14. 26. 22 23. Rom. 1. 2. the five Books of Moses the Book of Joshua Judges Ruth the two Books of Samuel two of the Kings two of the Chronicles or Paralipomena i. e. things omitted or past by Esdras Nehemiah Ehster also Job the Psalmes of David the Proverbs Ecclesiastes the Song of Songs the four greater Prophets to wit Esaias Jeremiah with his Lamentations Ezekiel and Daniel the twelve lesser Prophets to wit Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah and Malachi 4. In the New Testament there are The Books of the New Testament the four Evangelists * Luk. 1. 1 2 3. Joh. 19. 35. 20. 31. Act. 1. 1. divers other places Matthew Mark Luke and John the Acts of the Apostles the Epistles of Paul to wit †2 Pet. 3. 15 16. 1 Thes 2. 2. Eph. 2. 3. 17. to the Romans the former and latter to the Corinthians to the Galatians to the Ephesians to the Philippians to the Colossians to the Thessalonians two two to Timothy to Titus to Philemon also the Epistle to â—he Hebrews one Epistle of James | 2 Pet. 3. 1. 1. Joh. 1. 1 2 3. 4. two of Peter of John three of Jude one lastly the * Rev. 1. 1. 22. 18 19. with other places The certainty of both Revelation 5. That all the said Books were written or approved of by Men Divine and noâ— to be excepted against hath in formeâ— times been clearly found and proved by so many and so certain and evident Testimonies and Proofs that there can nothing further justly or reasonably be desired For though at sometimes therâ— hath been made some doubt of some feâ— of them to wit whether they were penn'â— or approved of by those very Authourâ— whose names they bear yet at length thâ— matter being more narrowly examined and the truth searcht into it hath been abundantly evicted that they were indeed and in truth penn'd or approved oâ— by Divine Men and those whose Authority was infallible and credit undoubted of with all Believers 6. Besides the said Books of the Old The Apochryphal Books Testament there are others also which have been now long since had in great esteem with many commonly called Apochryphal the which although they are not of force to confirm Doctrines of Faith yet may they though some more some less profitably be and are usually read for the proficiency of Faith and Life such as are Tobie Judith Baruch Wisdom Ecclesiasticus the third and fourth of Esdras three Books of the Maccabees and certain additions unto Esther and Daniel which are commonly known 7. That the Doctrine contained in Arguments for the certainty and truth of the Scriptures the Books of the New-Testament by which also the Truth and Dignity of the Old Testament is abundantly establshed and confirmed is altogether True and Divine is not only clear and evident from its being written or allowed of by the said Divine Men we named before and its being delivered by them unto the Churches nor from its being confirm'd and establisht or ratified by | Act. 5. 11 13 14 15. Heb. 2. 3 4. Act. 10 37 38 39. divers and innumerable miracles and mighty deeds Signs and Prodigies exceeding all humane and Angelical Wisdom and Power and furthermore by the * Act. 2. 14 c. Act. 5. 29 30 31 32. glorious Resurrection from the dead of the first Author of it even our Lord Jesus Christ and his Exaltation asserted by many irrefragable Testimonies and Proofs but also even chiefly from its containing precepts so transcendently †Mat. 5. 6 7 8. chapters perfect righteous just and holy that any more perfect just equal and holy cannot be devised or thoughâ— of and promises | 2 Pet. 1. 4. Heb. 8. 6. 2 Cor. 7. 1. so exceeding Great Rich and Precious that neither thâ— mind of Men nor Angels can conceive of any more Excellent more Divine anâ— Worthy of God To which the admirable * Rom. 10. 18. 1 Cor. 2. 3 4. 2 Cor. 3. throughout 2 Cor. 4. 2 3 4 5. c. 2 Cor. 6. 4 5 c. Col. 1. 6. 23. Act. 5. 14 c. Act. 19. 11 12. and so following force and efficacy of the Doctrine it self addeth no small weight to wit thaâ— it although such an enemy and so ungrateful to the flesh was by a very few Apostles and they plain simple weak Men Men most aliene or free from noâ— only the crime but also the very suspicion of all simulation and forgery Meâ— advantaged by no helps of Worldly Eloquence of no renown upon any accounts of humane Authority without force without arms only by the perswasion of Reasons and Arguments and demonstration of the Spirit withal by men armed meerly with Innocency Sanctity of Life and Patience in a very short time in all places though the whole Kingdom of Satan and all the World almost made resistance and head against it was wonderfully disseminated and so spread it self far and wide on every side into all quarters that innumerable myriads of men
5. 13 c. 6. 1 c. that sinful Habit especially having now been deeply rooted by long custom but gets greater strength by steps and degres viz. for the shaking off of the same From whence this Faith is usually distinguished into certain degrees according to which furthermore there arise three Classes Ranks or Orders even of those that believe and repent or are regenerate that is of those who by Faith do good Works The first order or classis is of Incipâ—ents or Beginners Incipients or Beginners †Heb. 5. 13 14. 6. 1 2. Col. 3. 5 c. Gal. 6. 1 c. Jam. 4. 1 c. Rev. 3. 1 c. which indeed truly assent unto the Gospel but by reason of an inveterate custom of sin some strong grown Habit thereof do with great labour trouble and strugling of the flesh ever and anon still breaking out and kicking against the Spirit or their Mind enlightned by the Spirit of God through or by the Gospel come and subdue the assaults and motions of the same 2. The second is of Proficients that is Proficients of such as have made some progress who | Gal. 5. 16 17. Eph. 4. â—4 c. by the help or benefit of Faith having now for some time used themselves to some more severe and orderly or correct way and course of Life and having exercised themselves somewhat more in the study and exercise of Piety do more easily and with less resistance refrain themselves from a custome of sinning albeit sometimes they still feel no light struglings thereof with in themselves 3. The Adult and perfect third is of the Adult that is of those that are full grown * Rom. 12. 1 c. ver 9 c. Rom. 15. 1 c. Phil. 3 17 c. Act. 9. 36. or of those who aâ—e in some respects perfect that is of those who having been now already confirmed in Piety do by the help of their Faith with Pleasure Joy and a certain delight exercise and addict themselves to Holiness and love Righteousness and Truth with all their Hearts with all their Soul and with all their strength So that the Scripture doth chiefly affirm of them †1 Joh. 3. 9. 5. 18. that they sin not yea that they cannot sin c. Not that they never can commit or never really or actually do commit no not so much as through ignorance or some suddain passion or other like infirmity especially under some great temptation any offence or miscarriage no not the least | 1 King 8. 47. for there is no Man upon Earth that sinneth not but that they have now altogether put off all * Eph. 4. 23. Col. 2. 11. Rom. 6. 4. c. vicious habits and do abstain from a custome or course of sinning and therefore if by chance they fall into any sin which yet falls out very seldom so long indeed as they are and remain truly regenerate it happens only through errour or mistake or through some surprizal or some over clouding and darkening of their Minds Of all therefore and every How far all these are truly regenerate of those we judg that they are truly born again through the Grace and Spirit of God or that they are such as truly believe and repent So that they do most diligently do their endeavour to be freed from the said vicious custome of sinning wholly and altogether and continually study more and more to amend those infirmities unto which for the most part all according to the diverse or different respect of their age temperature places of abode state condition and of other circumstances are more or less obnoxious or lyable to Both †Rom. 6. 14. Eph. 6. 13. Phil. 4. 13. 1 Joh. 4. 4. Jude v. 24. which indeed we do religiously believe are through the Grace of God possible nay and withall necessary 7. But although such as have once The regenerate may and often do fall away | 1 Joh. 5. 9. gotten the very habit of Faith and Holiness can very hardly relapse or return unto their former profaneness and dissoluteness of Life yet we believe that it is altogether possible * Heb. 6. 4 c. Rev. 2 3. 2 Pet. 2. 18 c. Eze 18. 24 c. Heb. 4. 1 2. 10. 28 29 38 39. 1 Tim. 1. 19 20. Rom. 11. 18 c. yea and that it doth not seldom come to pass that they do by degrees relapse thereunto and at last wholly fall from their first Faith and Love and having forsaken the way of Righteousness return unto their worldly pollutions which they had quite or really once left like Swine unto their Wallowing in the Mire and Dogs unto their Vomit are again entangled with those lusts of the Flesh which they had formerly truly escaped and so fall totally and at length also finally unless through the Grace of God they timously and seriously repent And yet in the mean time we do not absolutely deny †Contrary to the Canons of the Synod of Dâ—rt ch 5. Psal 51. 2 Cor. 2. Isa 1 Deut. 30. but that it is possible that they who have once truly believed when they do relapse unto their former profaneness of life may by the benefit and help of the Grace of God be renewned again and repent or become good Men although we believe that it seldom falls out | Luk. 11. 24 c. Heb. 6. 4 c. 2 Pet. 2. and can very hardly be effected And even such as these as often as through the Grace of God it comes to pass we deem or judg that they are altogether to be counted of the order or number of those that are truly Godly and do truly repent and are certainly to be saved if indeed they persevere in this their renewed Conversion CHAP. XII Of good Works in particular and of the exposition of the Decalogue 1. OF good Works some are common The division and sum of good works * Mat. 5 6 7. unto all Christians in general others are †Eph. 5. 22 c. 6. 1 c. proper to Christians of certain vocations or callings The sum of those which are common to all Christians alike without difference may be comprized under these three heads 1. In our loving of God and our Neighbour which is wholly contained in the Moral Law as it is expounded by Jesus Christ 2. In the directing or denying of our selves 3. In daily praying unto God and giving him thanks for his benefits received 2. The Decalogue is an Epitome or a The sum of the Decalogue brief summary of the Moral Law which is contained in two Tables of which the first contains four Commandments and the second six | Exod. 20. Deut. 5 6. Mat. 22. 37 38 39 40. Mar. 11. 30 31. The one immediately and firstly respecteth our loving of God the other our love