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A34251 The Confession of faith of those called Arminians, or, A declaration of the opinions and doctrines of the ministers and pastors which in the United Provinces are known by the name of Remonstrants concerning the chief points of Christian religion / translated out of the original. 1684 (1684) Wing C5791; ESTC R26041 123,515 276

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Christ 1. FAith in Jesus Christ is a * Heb. 11. 1 c. Rom. 4. 18 c. deliberate The definition of Saving Faith and firm assent of the Mind given or yeilded to the Word of God and joyned with a true confidence or trust in Christ whereby we do not only firmly assent and confidently adhere or cleave unto the Doctrine of Jesus Christ as true and Divine but whereby we do also wholly relie upon † Joh. 14 1. Heb. 4. 16. Eph. 3. 12 17. Jesus Christ himself as our only Prophet Priest and King given unto us of God his pure Grace for Salvation so that we doubt not to expect from him alone as | Heb. 5. 9. 10. 15 c. Act. 4. 12. 13. 39. our only Redeemer eternal Life and Salvation but yet not to be obtained but by that means and in that way which he himself hath Its Parts or prerequisites revealed in his Word 2. Therefore knowledg | Joh. 13. 17. of the Divine Will alone or of all those senses that are savingly necessary to be known to wit which are contained in the Gospel is not enough to speak a true saving Faith For this may be both without assent and trust yea is really * Jam. 2. 14 c. Luk. 13. 47. Tit. 1. 16. in the Devils themselves and in many ungodly and unbelieving Men. Nor indeed is it every assent to wit † Mat. 13. 22. Heb. 4. 1 c. Rom. 12. 1 c. Eph. 5. 17. a suddain perfunctory implicite bruitish or blind one that is grounded upon no reason and yeilded without any judgment for this by it self and taken alone is not saving nor can it ever sufficiently move or engage the Will to any rational or free service and Obedience and therefore it is found even in them who live little like Christians but there is altogether requisite a firm and solid one and such as is backt by the command of a deliberate Will | Eph. 1. 17 c. 3. 17 18. Mat. 9. 2. Heb. 11. 1 c. lastly a fiducial and obedient assent which also is called affiance or confidence not indeed an absolute confidence of special Mercy as already perceived or enjoyed to wit whereby I believe that my sins are already forgiven me * Rom. 1. 17. 3. 25. 4. 4 c. 5. 1. 10. 9. Act. 4. 12. 13. 38. for this is not the essential form that constitutes justifying Faith but only a certain consequent adjunct thereof yea doth necessarily presuppose saving Faith it self as a prerequisite condition of it but whereby I firmly conclude † Heb. 5. 9. Act. 5. 32. Joh. 3. 36. Rom. 10. 16. that it is impossible that I should by any other means than by Jesus Christ and in any other way than by that prescribed by him escape eternal Death and on the contrary obtain eternal Salvation And which for that cause immediately of it self bringeth forth and hath always joyned with it that new Obedience which is due unto Jesus Christ himself from us that is not only some barren purpose to obey or an Affection without its Effect but true and actual Obedience it self 3. From whence further we conclude A consutation of an Errour if Faith be such an assent as we have said to wit which is seriously commanded of God under the promise of eternal Life and the threatning of a contrary death and performed by Man according to or by vertue of God's command that it cannot then be any thing that is See the Canons of the Synod of Dort ch 3. 4. Arto. 11 14 17. Reject Art ● wrought in us without us much less that is produced in our Wills by an irresistible Force or an Omnipotent Operation of God by what name at length or title soever it be called For what we mere purely suffer from God and what things are produced in us by God's irresistible Omnipotency without us those fall not under any Precept properly so called nor can they of right come under the name of Obedience and therefore cannot any ways justly be rewarded or recompensed or judged worthy of any Praise or Commendation 4. And that this assent may commodiously Two things necessary for the getting of Faith be drawn from us there are two things chiefly necessary 1. Such Arguments or Reasons on God's part unto which nothing can probably or with any shew of reason be opposed why those things should not be credible or deserve our belief which are proposed to us 2. A pious docility or teachableness or honesty of Mind in him of whom this belief is required For all Men * 2 Thes 3. 2. have not Faith And he that will do the Will of God he shall † Joh. 7. 17. know or understand whether the Doctrine of Christ be from God or no. But he that doth evil hateth | Joh. 3. 19 20 21. the Light neither cometh he to the Light lest his deeds should be reproved but he that doth the Truth he cometh to the Light that his deeds may be made manifest for that they are wrought in God Also he that is of God * Joh. 8. 47. 10. 26 27. Act. 2. 41. 13. 46 c. heareth Gods words therefore ye being wicked hear not because ye are not of God Also ye believe not because ye are not of my sheep 5. Such a fiducial assent therefore or It s connexion with good works this obediential trust or relyance is at length that true and living Faith which necessarily draws along with it a keeping of the Commandments of Jesus Christ † Joh. 5. 3 4 5. Gal. 5. 6. 6. 15. Mat. ● 17 c. ch 12. 34 35. or good works For he that truly believes and is certainly perswaded that Jesus Christ is ordained of God to be an Author of Salvation to all that obey him and that live piously and holily and to them or such only and that it is impossible that Men should any other way | Heb. 5. 9. 11. 6 ch 12. 14 ●5 16 c. attain to eternal Salvation or escape eternal Death but in or by way of true Obedience or good Works he doubtless being filled with good Hope will both willingly and chearfully engage or enter into this way and by true Repentance or a change of his Mind Will and all his Actions for the better earnestly make towards eternal Glory especially if he shall have rightly and duely considered with himself both what eternal Salvation and eternal Death are and mean 6. Howbeit because those who are Three degrees of Believers newly converted to the Faith do for the most part usually labour under some Custom of sinning from hence it comes to pass most usually that this Assent though deliberate and strong doth not immediately altogether excuse or shake off * Joh. 2. 1. 13. 2 Cor. 3. 1 c. Heb.
| Rom. 16. 17 18. 2 Thess 3. 6 14. Tit. 3. 10 11. 3. Joh. 10 11. voluntary departing or separating from him with whom they may no longer live or converse as with a Disciple of Jesus Christ So that the Rulers or Governors of the Church do not so properly nor so much sever and separate the said person from themselves as they sever and separate themselves together with their people from him and that by the command of Jesus Christ himself their Lord and cannot nor will not otherwise converse with him than with * Mat. 18. 17. an Heathen and Publican or with any publick and profane sinner so long indeed as he shall continue impenitent 9. Wherefore they who exercise this A confutation of a pernicious error same discipline not only with a fleshly power and coactive force but who do also extend it unto bodily and capital punishments especially under pretence and colour of Heresie commonly so called they do arrogate and assume to themselves too great a power yea altogether unmeet and † Mat. 13. 28 29 30. Gal. 4. 29. Luk. 9. 55. unlawful yea further they do in deed and truth | 1 Thess 5. 20 21. 1 Cor. 14. per tot oppress the liberty of Mens Consciences and of Prophesie and do change this saving and wholesome remedy in Wisdom appointed by our Saviour for the amendment of Sinners into a most deadly poyson and that which was designed for their health and safety these Men turn to their subversion and ruine wherefore also those who any ways patronize or defend the killing of Hereticks or any the like * 2 Cor. 10. 3 4 c. 13. 10. Eph. 6. 11 c. Tyranny or persecution for Conscience sake we hold and judg that they are altogether estranged from and contrary to that most meek or mild Spirit of Christ and do also fight with unmeet and preposterous weapons against heresies and consequently do bring themselves under the guilt of a most heinous sin in the sight of God CHAP. XXV Of Synods or Councels and of their manner and use 1. ANd thus indeed all particular The use and end of Synods Curches being taken severally or apart are to be govern'd by their own Ministers that is by their own Bishops and Elders But if in the mean while any thing more hard then ordinary in Doctrine or Manners or Rites proper and peculiar to the Church which may either concern all or at least many Churches shall happen or fall out to be disputed and debated then may Synods or Ecclesiastical Assemblies profitably be appointed and held and sometimes ought and that after the example of the Apostles themselves and they either greater or lesser as the necessity of the case shall seem to require They may we say profitably be appointed and held if indeed a right and lawful order and manner be observed in them and chiefly if these following Articles or Heads be diligently attended to and kept Act. 15. 1. c. 2. I. If in them both the truth and Their conditions or the manner and order to be observed in them profitableness and necessity of all Opinions or Doctrines be nor examined and tryed by any humane † Gal. 1. 8 9. Act. 17. 11 c. square or factitious i. e. made or devised rule whatsoever it be but only by the Word of God II. If a full and plenary liberty be granted | 1 Thess 5 21. 1 Joh. 4. 1. Act. 17. 2 3. 1 Cor. 14. per tot to every one to speak his own Opinion or Judgment without scruple or fear of danger and to enquire into the Opinions of others and duly to examine the whole matter that is in Controversie III. If there be none admitted in them but fit and meet Men that is Men skilful in divine things * 1 Tim. 4. 12 c. 6. 3 4 11 c. 2 Tim. 2. 2 14 24 25. 3. 8 16. 4. 3 4 5. Heb. 4. 14. Jam. 3. 13 c. and who are mighty in the Scriptures and have their Senses exercised to discern between what is true what is false especially Men pious prudent grave moderate studious or lovers of Truth as well as of Peace as also truly free and during the time of the examination of the Controversie simply tyed to none either Person or Church or Confession c. but only to God and Christ and his sacred Word Lastly men free from all corrupt or perverse affections as wrath hatred partiality or abetting of parties IV. If in them it be not precisely or chiefly urged that Controversies of Faith be by any means at least whatsoever it matters not what right or wrong taken away or removed or decided against one party or the other and that only for this end either to procure or preserve the outward quiet and tranquillity of the Common-wealth but that it may be chiefly endeavoured that † 2 Tim. 2. 2● Mat. 7. 15. 16. 12. Rom. 16. 17. 2 Cor. 11. 13. Gal. 5. 11 12 c. Heresies Schisms and other such like publick miscarriages and scandals be first and foremost kept out of the Churches or that being already brought in and so by that means Piety and Truth as also liberty and Christian Charity may be always consulted and provided for in them and therefore V. If plain saving and necessary Truth be straitly and closely held and retained in them and yet so as that for those that dissent and who are yet ignorant of the Truth there be no danger created for them upon that account * 2 Cor. 4. 1 2. 10. 4. Jam 4. 11 12 13. 2 Tim. 2. 22. 1 Pet. 5. 3. Col. 3. 12 13. Eph. 4. 1 c. nor any force or violence done or offered to their Consciences but that saving Truth be only prest upon them by perswasions and reaonss and that with the greatest gentleness and meekness of mind and spirit imaginable and in other things that a moderate Liberty of dissenting upon certain terms and conditions may remain safe inviolate and the Remedies of mu●ual peace and concord commodiously sought out VI. Finally if what is determined in them be always left liable † 1 Joh. 4. 1 c. 1 Thess 5. 19 20 21. to a free examination and a further review afterwards yea if it be seriously will'd and commanded that all their Decrees be diligently examined and weighed by the Word of God and that no Man be envied and maligned or at any time endangered for so doing 3. And in those Synods next to or The duty of the p●ous Magistrate about them after the Supreme Authority of God and of Christ there ought also to intervene the Authority of the Christian Magistrate as of a nursing Father * Isa 49. 23 c. 60. 1 c. of the Church if so be there be any such in the Church as of one indeed whose duty