body and blood commonly called Transubstantiation by consecration of a Priest or by any other way is repugnant not to Scripture i Act. 3. 21. Luk. 24. 6. v. 39. alone but even to common sense and reason overthroweth the k 1 Cor. 11. 24 25. nature of the ordinance and hath been and is the cause of manifold superstitions yea of gross Idolatries 7. Worthy receivers outwardly partaking of the visible Elements in this Ordinance do then also inwardly by faith really and indeed yet not carnally and corporally but spiritually receive and feed upon Christ crucified l 1 Cor. 10. 16. ch 11. 23 26. all the benefits of his death the Body and Blood of Christ being then not corporally or carnally but spiritually present to the faith of Believers in that Ordinance as the Elements themselves are to their outward senses 8. All ignorant and ungodly persons as they are unfit to enjoy communion m 2 Cor 6 14 15. with Christ so are they unworthy of the Lords Table and cannot without great sin against him while they remain such partake of these holy mysteries n 1 Cor. 11. 29. Mat. 7. 6. or be admitted thereunto yea whosoever shall receive unworthily are guilty of the Body and Blood of the Lord eating and drinking judgement to themselves CHAP. XXXI Of the State of Man after Death and of the Resurrection of the Dead 1. THE Bodies of Men after Death return to dust a Gen. 3. 19. Act. 13. 36. and see corruption but their Souls which neither die nor sleep having an immortal subsistence immediately b Eccles 12. 7. return to God who gave them the Souls of the Righteous being then made perfect in holyness are received into paradise where they are with Christ and behold the face of God in light c Luk. 23. 43. 2 Cor. 5. 1 6 8. Phil. 1. 23 Heb. 12. 23. and glory waiting for the full Redemption of their Bodies and the souls of the wicked are cast into hell where they remain in torment and utter darkness reserved to d Jud. 6 7. 1 Pet. 3. 19. Luk. 16. 23 24. the judgement of the great day besides these two places for Souls separated from their bodies the Scripture acknowledgeth none 2. At the last day such of the Saints as are found alive shall not sleep but be e 1 Cor. 15. 51 52. 1 Thes 4. 17. changed and all the dead shall be raised up with the self same bodies and f Job 19. 26 27. none other although with different g 1 Cor. 15. 42 43. qualities which shall be united again to their Souls for ever 3. The bodies of the unjust shall by the power of Christ be raised to dishonour the bodies of the just by his spirit unto honour h Act. 24. 15. Joh. 5. 28 29. Phil. 3. 21 and be made conformable to his own glorious Body CHAP. XXXII Of the Last Judgement 1. GOD hath appointed a Day wherein he will judge the world in Righteousness by a Act. 17. 31. Joh. 5. 22. 27. Jesus Christ to whom all power and judgement is given of the Father in which Day not only the b 1 Cor. 6 3. Jud. 6. Apostate Angels shall be judged but likewise all persons that have lived upon the Earth shall appear before the Tribunal of Christ e 2 Cor. 5. 10. Eccles 12 14. Mat. 12. 36. Rom. 14. 10. 12. Mat. 25. 32. c. to give an account of their Thoughts Words and Deeds and to receive according to what they have done in the body whether good or evil 2. The end of Gods appointing this Day is for the manifestation of the glory of his Mercy in the Eternal Salvation of the Elect d Rom 9. 22 23. and of his Justice in the Eternal damnation of the Reprobate who are wicked and disobedient for then shall the Righteous go into Everlasting Life and receive that fulness of Joy and Glory with everlasting reward in the presence e Mat. 25. 21. 34. 2 Tim. 4. 8. of the Lord but the wicked who know not God and obey not the Gospel of Jesus Christ shall be cast into Eternal torments and f Mat. 25. 46. Mar. 9. 48. 2 Thes 1. 7 8 9 10. punished with everlasting destruction from the presence of the Lord and from the glory of his power 3. As Christ would have us to be certainly perswaded that there shall be a Day of judgement both g 2 Cor. 5. 10 11. to deter all men from sin and for the greater h 2 Thes 1. 5 6 7. consolation of the godly in their adversity so will he have that day unknown to Men that they may shake off all carnal security and be always watchful because they know not at what hour the i Mar. 13. 35 36 37 Luk. 13. 35 36. Lord will come and may ever be prepared to say k Rev. 22 20. Come Lord Jesus Come quickly Amen AN APPENDIX WHosoever reads and impartially considers what we have in our forgoing confession declared may readily perceive That we do not only concenter with all other true Christians on the Word of God revealed in the Scriptures of truth as the foundation and rule of our faith and worship But that we have also industriously endeavoured to manifest That in the fundamental Articles of Christianity we mind the same things and have therefore expressed our belief in the same words that have on the like occasion been spoken by other societies of Christians before us This we have done That those who are desirous to know the principles of Religion which we hold and practise may take an estimate from our selves who jointly concur in this work and may not be misguided either by undue reports or by the ignorance or errors of particular persons who going under the same name with our selves may give an occasion of scandalizing the truth we profess And although we do differ from our brethren who are Paedobaptists in the subject and administration of Baptisme and such other circumstances as have a necessary dependence on our observance of that Ordinance and do frequent our own assemblies for our mutual edification and discharge of those duties and services which we owe unto God and in his fear to each other yet we would not be from hence misconstrued as if the discharge of our own consciences herein did any wayes disoblige or alienate our affections or conversation from any others that fear the Lord but that we may and do as we have opportunity participate of the labors of those whom God hath indued with abilities above our selves and qualified and called to the Ministry of the Word earnestly desiring to approve our selves to be such as follow after peace with holyness and therefore we alwaies keep that blessed Irenicum or healing Word of the Apostle before our eyes if in any thing ye be otherwise minded God shall reveal even this unto you nevertheless
to quicken all that we may have influence upon to the same work that if the will of God were so none might deceive themselves by resting in and trusting to a form of Godliness without the power of it and inward experience of the efficacy of those truths that are professed by them And verily there is one spring and cause of the decay of Religion in our day which we cannot but touch upon and earnestly urge a redresse of and that is the neglect of the worship of God in Families by those to whom the charge and conduct of them is committed May not the grosse ignorance and instability of many with the prophaneness of others be justly charged upon their Parents and Masters who have not trained them up in the way wherein they ought to walk when they were young but have neglected those frequent and solemn commands which the Lord hath laid upon them so to catechize and instruct them that their tender years might be seasoned with the knowledge of the truth of God as revealed in the Scriptures and also by their own omission of Prayer and other duties of Religion in their families together with the ill example of their loose conversation have inured them first to a neglect and then contempt of all Piety and Religion we know this will not excuse the blindness or wickedness of any but certainly it will fall heavy upon those that have thus been the occasion thereof they indeed dye in their sins but will not their blood be required of those under whose care they were who yet permitted them to go on without warning yea led them into the paths of destruction and will not the diligence of Christians with respect to the discharge of these duties in ages past rise up in judgment against and condemn many of those who would be esteemed such now We shall conclude with our earnest prayer that the God of all grace will pour out those measures of his holy Spirit upon us that the profession of truth may be accompanyed with the sound belief and diligent practise of it by us that his name may in all things be glorified through Jesus Christ our Lord Amen THE CONTENTS CHAP. 1. Of the Holy Scriptures page 1 2. Of God and of the Holy Trinity 9 3. Of Gods decrees 13 4. Of Creation 5. Of Divine Providence 19 6. Of the Fall of Man of Sin and of the Punishment thereof 23 7. Of Gods Covenant 26 8. Of Christ the Mediator 28 9. Of Free-will 35 10. Of Effectual Calling 37 11. Of Justification 40 12. Of Adoptions 43 13. Of Sanctification 44 14. Of Saving Faith 46 15. Of Repentance unto Life and Salvation 49 16. Of Good works 51 17. Of Perseverance of the Saints 56 18. Of the Assurance of Grace and Salvation 59 19. Of the Law of God 62 20. Of the Gospel and of the extent of the Grace thereof 67 21. Of Christian Liberty and Liberty of Conscience 70 22. Of Religious Worship and the Sabbath day 73 23. Of Lawful Oaths and Vows 78 24. Of the Civil Magistrate 81 25. Of Marriage 83 26. Of the Church 85 27. Of The Communion of Saints 94 28. Of Baptism and the Lords Supper 96 29. Of Baptism 97 30. Of The Lords Supper 98 31. Of The state of Man after death and of the Resurrection of the dead 103 32. Of The Last Judgment 105 An Appendix concerning Baptism 109 A Confession of FAITH CHAP. I. Of the Holy Scriptures 1. THe Holy Scripture is the only sufficient certain and infallible a 2 Tim. 3 15 16 17. Isa 8. 20. Luk. 16. 29 31. Eph. 2. 20 rule of all saving Knowledge Faith and Obedience Although the b Rom. 1. 19 20 21. c. ch 2. 14 15. Psal 19. 1 2 3. light of Nature and the works of Creation and Providence do so far manifest the goodness wisdom and power of God as to leave men unexcusable yet are they not sufficient to give that knowledge of God and His will which is necessary unto Salvation c Heb. 1. 1. Therefore it pleased the Lord at sundry times and in divers manners to reveal himself and to declare that His will unto his Church and afterward for the better preserving and propagating of the Truth and for the more sure Establishment and Comfort of the Church against the corruption of the flesh and the malice of Satan and of the World to commit the same wholly unto d Pro. 22. 19 20 21. Rom. 15. 4. 2 Pet. 1. 19 20. writing which maketh the Holy Scriptures to be most necessary those former ways of Gods revealing his will unto his people being now ceased 2. Under the Name of Holy Scripture or the Word of God written are now contained all the Books of the Old and New Testament which are these Of the Old Testament Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes The Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zachariah Malachi Of the new Testament Matthew Mark Luke John The Acts of the Apostles Pauls Epistle to the Romans 1 Corinthians 2 Corinthians Galatians Ephesians Phillippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy to Titus to Philemon the Epistle to the Hebrews the Epistle of James The first and second Epistles of Peter The first second and third Epistles of John the Epistle of Jude the Revelation All which are given by the e 2 Tim. 3. 16. inspiration of God to be the rule of Faith and Life 3. The Books commonly called Apocrypha not being of f Luk. 24. 27. 44. Rom. 3. 2. Divine inspiration are no part of the Canon or rule of the Scripture and therefore are of no authority to the Church of God nor to be any otherwise approved or made use of then other humane writings 4. The Authority of the Holy Scripture for which it ought to be believed dependeth not upon the testimony of any man or Church but wholly upon g 2 Pet. 1. 19 20 21. 2 Tim. 3. 16. 2 Thes 2. 13. 1 Joh. 5. 9. God who is truth it self the Author thereof therefore it is to be received because it is the Word of God 5. We may be moved and induced by the testimony of the Church of God to an high and reverent esteem of the Holy Scriptures and the heavenliness of the matter the efficacy of the Doctrine and the Majesty of the stile the consent of all the parts the scope of the whole which is to give all glory to God the full discovery it makes of the only way of mans salvation and many other incomparable Excellencies and intire perfections thereof are arguments whereby it doth abundantly evidence it self to be the Word of God yet notwithstanding our h Joh. 16. 13 14. 1 Cor. 2. 10 11 12. 1
John 2. 2. 20. 27. full perswasion and assurance of the infallible truth and divine authority thereof is from the inward work of the Holy Spirit bearing witness by and with the Word in our Hearts 6. The whole Councel of God concerning all things i 2 Tim. 3. 15 16 17. Gal. 1. 8 9. necessary for his own Glory Mans Salvation Faith and Life is either expressely set down or necessarily contained in the Holy Scripture unto which nothing at any time is to be added whether by new Revelation of the Spirit or traditions of men Nevertheless we acknowledge the k John 6. 45. 1 Cor. 2. 9 10 11 12. inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word and that there are some circumstances concerning the worship of God and government of the Church common to humane actions and societies which are to be l 1 Cor. 11 13 14. ch 14. 26. 40. ordered by the light of nature and Christian prudence according to the general rules of the Word which are always to be observed 7. All things in Scripture are not alike m 2 Pet. 3. 16. plain in themselves nor alike clear unto all yet those things which are necessary to be known believed and observed for Salvation are so n Ps 19. 7. and 119. 130. clearly propounded and opened in some place of Scripture or other that not only the learned but the unlearned in a due use of ordinary means may attain to a sufficient understanding of them 8. The Old Testament in o Rom. 3. 2. Hebrew which was the Native language of the people of God of old and the New Testament in Greek which at the time of the writing of it was most generally known to the Nations being immediately inspired by God and by his singular care and Providence kept pure in all Ages are therefore p Isa 8. 20 authentical so as in all controversies of Religion the Church is finally to appeal unto them q Act. 15. 15. But because these original tongues are not known to all the people of God who have a right unto and interest in the Scriptures and are commanded in the fear of God to read r John 5. 39. and search them therefore they are to be translated into the vulgar language of every Nation unto which they s 1 Cor. 14 6 9. 11 12. 24 28. come that the Word of God dwelling t Col. 3. 16 plentifully in all they may worship him in an acceptable manner and through patience and comfort of the Scriptures may have hope 9. The infallible rule of interpretation of Scripture is the u 2 Pet. 1. 20 21. Act. 15. 15 16. Scripture it self And therefore when there is a question about the true and full sense of any Scripture which is not manifold but one it must be searched by other places that speak more clearly 10. The supream judge by which all controversies of Religion are to be determined and all Decrees of Councels opinions of antient Writers Doctrines of men and private Spirits are to be examined and in whose sentence we are to rest can be no other but the Holy Scripture delivered by the Spirit into which x Mat. 22. 29. 31. Eph. 2. 20 Acts 28. 23. Scripture so delivered our faith is finally resolved CHAP. II. Of God and of the Holy Trinity 1. THE Lord our God is but a 1 Cor. 8. 4 6. Deut. 6. 4. one only living and true God whose b Jer 10. 10. Isaiah 48. 12. subsistence is in and of himself c Exod 3. 14. infinite in being and perfection whose Essence cannot be comprehended by any but himself d Joh. 4. 24. a most pure spirit e 1 Tim. 1. 17. Deut. 4. 15 16. invisible without body parts or passions who only hath immortality dwelling in the light which no man can approach unto who is f Mal. 3. 6. immutable g 1 King 8. 27. Jer. 23. 23. immense h Ps 90. 2. eternal incomprehensible i Gen. 17. Almighty every way infinit k Isa 6. 3. most holy most wise most free most absolute l Ps 115. 3. Isa 45. 10. working all things according to the councel of his own immutable and most righteous will m Pro. 16. 4. Rom. 11 36. for his own glory most loving gracious merciful long suffering abundant in goodness and truth forgiving iniquity transgression and sin n Exod. 34. 6 7. Hebr. 11. 6. the rewarder of them that diligently seek him and withall most just o Neh. 9. 32 33. and terrible in his judgements p Ps 5. 5 6. hating all sin and who will by no means clear the q Exod. 34. 7. Nahum 1 2 3. guilty 2. God having all r Joh. 5. 26. life Å¿ Ps 148. 13. glory t Ps 119. 68. goodness blessedness in and of himself is alone in and unto himself all-sufficient not u Job 22. 2 3. standing in need of any Creature which he hath made nor deriving any glory from them but onely manifesting his own glory in by unto and upon them he is the alone fountain of all Being x Rom. 11. 34. 35 36. of whom through whom and to whom are all things and he hath most soveraign y Dan. 4. 25. and v. 34 35. dominion over all creatures to do by them for them or upon them whatsoever himself pleaseth in his sight z Heb. 4. 13. all things are open and manifest his knowledge is a Ezek. 11. 5 Act. 15. 18. infinite infallible and independant upon the Creature so as nothing is to him contingent or uncertain he is most holy in all his Councels in b Ps 145. 17. all his Works and in all his Commands to him is due c Rev. 5. 12 13 14. from Angels and men whatsoever worship service or obedience as Creatures they owe unto the Creator and whatever he is further pleased to require of them 3. In this divine and infinite Being there are three subsistences d 1 Joh. 5 7. Mat. 28. 19. 2 Cor. 13. 14 the Father the Word or Son and Holy Spirit of one substance power and Eternity each having the whole Divine Essence e Exod. 3. 14. Joh. 14. 11. 1 Cor. 8. 6 yet the Essence undivided the Father is of none neither begotten nor proceeding the Son is f Joh. 1. 14. 18. Eternally begotten of the Father the holy Spirit g Joh. 15. 26. Gal. 4. 6. proceeding from the Father and the Son all infinite without beginning therefore but one God who is not to be divided in nature and Being but distinguished by several peculiar relative properties and personal relations which doctrine of the Trinity is the foundation of all our Communion with God and comfortable dependance on him CHAP. III. Of Gods Decree 1. GOD hath a Is 46.
obedience to him with understanding faith reverence and godly fear moreover solemn humiliation x Esth 4. 16. Joel 2. 12 with fastings and thanksgiving upon y Exo. 15. 1. c. Ps 107. special occasions ought to be used in an holy and religious manner 6. Neither Prayer nor any other part of Religious worship is now under the Gospel tied unto or made more acceptable by any place in which it is z Joh. 4. 21. Mal. 1. 11. 1 Tim 2. 8. performed or towards which it is directed but God is to be worshipped every where in Spirit and in truth as in a Act. 10. 2. private families b Mat. 6. 11. Ps 55. 17. daily and c Mat. 6. 6 in secret each one by himself so more solemnly in the publick Assemblies which are not carelessely nor willfully to be d Heb. 10. 25. Act. 2. 42. neglected or forsaken when God by his word or providence calleth thereunto 7. As it is of the Law of nature that in general a proportion of time by Gods appointment be set a part for the Worship of God so by his Word in a positive-moral and perpetual Commandement binding all men in all Ages he hath particularly appointed one day in seven for a e Exo. 20. 8. Sabbath to be kept holy unto him which from the beginning of the World to the Resurrection of Christ was the last day of the week and from the resurrection of Christ was changed into the first day of the week f 1 Cor. 16. 1 2. Act. 20. 7. Rev. 1. 10. which is called the Lords day and is to be continued to the end of the World as the Christian Sabbath the observation of the last day of the week being abolished 8. The Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts and ordering their common affairs aforehand do not only observe an holy g Isa 58. 13. Neh 13. 15-23 rest all the day from their own works words and thoughts about their wordly employment and recreations but also are taken up the whole time in the publick and private exercises of his worship and in the duties h Mat. 12. 1-13 of necessity and mercy CHAP. XXIII Of Lawful Oaths and Vows 1. A lawful Oath is a part of religious worship a Exo. 20 7. Deut. 10 20. Jer. 4. 2. wherein the person swearing in Truth Righteousness and Judgement solemnly calleth God to witness what he sweareth b 2 Cro. 6 22 23. and to judge him according to the Truth or falseness thereof 2. The Name of God only is that by which men ought to swear and therein it is to be used with all Holy Fear and reverence therefore to swear vainly or rashly by that glorious and dreadful name or to swear at all by any other thing is sinful and to be c Mat. 5. 34. 37. Jam. 5. 12 abhorred yet as in matter of weight and moment for confirmation of truth d Heb. 6. 16. 2 Cor. 1. 23. and ending all strife an Oath is warranted by the word of God so a lawful Oath being imposed e Neh. 13. 25. by lawful Authority in such matters ought to be taken 3. Whosoever taketh an Oath warranted by the word of God ought duely to consider the weightiness of so solemn an act and therein to avouch nothing but what he knoweth to be the truth for that by rash false and vain Oaths the f Levit. 19. 12. Jer. 23. 10 Lord is provoked and for them this Land mournes 4. An Oath is to be taken in the plain and g Ps 24. 4. common sense of the words without equivocation or mental reservation 5. A Vow which is not to be made to any Creature but to God alone h Psal 76. 11. Gen. 28. 20 21 22. is to be made and performed with all Religious care and faithfulness But Popish Monastical Vows i 1 Cor. 7. 2. 9. of perpetual single life professed k Eph. 4. 28. poverty and regular obedience are so far from being degrees of higher perfection that they are superstitious l Mat. 19. 11. and sinful snares in which no Christian may intangle himself CHAP. XXIV Of the Civil Magistrate 1. GOd the supream Lord and King of all the World hath ordained Civil a Rom. 13 1 2 3 4. Magistrates to be under him over the people for his own glory and the publick good and to this end hath armed them with the power of the Sword for defence and encouragement of them that do good and for the punishment of evil doers 2. It is lawful for Christians to Accept and Execute the Office of a Magistrate when called thereunto in the management whereof as they ought especially to maintain b 2 Sam. 23. 3. Ps 82. 3 4. Justice and Peace according to the wholsome Laws of each Kingdome and Common-wealth so for that end they may lawfully now under the New-Testament c Luk. 3. 14. wage war upon just and necessary occasions 3. Civil Magistrates being set up by God for the ends aforesaid subjection in all lawful things commanded by them ought to be yeilded by us in the Lord not only for wrath d Rom. 13. 5 6 7. 1 Pet. 2. 17. but for Conscience sake and we ought to make supplications and prayers for Kings and all that are in Authority e 1 Tim. 2. 1 2 that under them we may live a quiet and peaceable life in all godliness and honesty CHAP. XXV Of Marriage 1. MArriage is to be between one Man and one Woman a Gen. 2. 24. Mal. 2 15. Mat. 19. 5 6. neither is it lawful for any man to have more then one Wife nor for any Woman to have more then one Husband at the same time 2. Marriage was ordained for the mutual help b Gen. 2. 18. of Husband and Wife c Gen 1. 28. for the increase of Man-kind with a legitimate issue and for d 1 Cor. 7 2 9. preventing of uncleanness 3. It is lawful for e Heb. 13 4. 1 Tim. 4 3. all sorts of people to Marry who are able with judgment to give their consent yet it is the duty of Christians f 1 Cor. 7. 39. to marry in the Lord and therefore such as profess the true Religion should not Marry with Infidels g Neh. 13 25 26 27. or Idolaters neither should such as are godly be unequally yoked by marrying with such as are wicked in their life or maintain damnable Heresie 4. Marriage ought not to be within the degrees of consanguinity h Levit. 18. or Affinity forbidden in the word nor can such incestuous Marriage ever be made lawful by any law of Man or consent of parties i Mat. 6. 18. 1 Cor. 5. 1. so as those persons may live together as Man and Wife CHAP. XXVI Of the Church 1. THe Catholick or universal Church which with respect
whereto we have already attained let us walk by the same rule let us mind the same thing Phil. 3. v. 15 16. Let it not therefore be judged of us because much hath been written on this subject and yet we continue this our practise different from others that it is out of obstinacy but rather as the truth is that we do herein according to the best of our understandings worship God out of a pure mind yielding obedience to his precept in that method which we take to be most agreeable to the Scriptures of truth and primitive practise It would not become us to give any such intimation as should carry a semblance that what we do in the service of God is with a doubting conscience or with any such temper of mind that we do thus for the present with a reservation that we will do otherwise hereafter upon more mature deliberation nor have we any cause so to do being fully perswaded that what we do is agreeable to the will of God Yet we do heartily propose this that if any of the Servants of our Lord Jesus shall in the Spirit of meekness attempt to convince us of any mistake either in judgement or practise we shall diligently ponder his arguments and accompt him our chiefest friend that shall be an instrument to convert us from any error that is in our ways for we cannot wittingly do any thing against the truth but all things for the truth And therefore we have indeavoured seriously to consider what hath been already offered for our satisfaction in this point and are loth to say any more lest we should be esteemed desirous of renewed contests thereabout yet forasmuch as it may justly be expected that we shew some reason why we cannot acquiesce in what hath been urged against us we shall with as much brevity as may consist with plainness endeavour to satisfie the expectation of those that shall peruse what we now publish in this matter also 1. As to those Christians who consent with us That Repentance from dead works and Faith towards God and our Lord Jesus Christ is required in persons to be Baptised and do therefore supply the defect of the infant being uncapable of making confession of either by others who do undertake these things for it Although we do find by Church history that this hath been a very antient practise Rom. 14. 4. 10. 12. 23. yet considering that the same Scripture which does caution us against censuring our brother with whom we shall all stand before the judgment seat of Christ does also instruct us That every one of us shall give an accompt of himself to God and whatsoever is not of Faith is sin Therefore we cannot for our own parts be perswaded in our own minds to build such a practise as this upon an unwritten tradition But do rather choose in all points of Faith and Worship to have recourse to the holy Scriptures for the information of our judgment and regulation of our practise being well assured that a conscientious attending thereto is the best way to prevent and rectifie our defects and errors 2 Tim. 3. 16 17. And if any such case happen to be debated between Christians which is not plainly determinable by the Scriptures we think it safest to leave such things undecided until the second coming of our Lord Jesus as they did in the Church of old until there should arise a Priest with Vrim and Thummim that might certainly inform them of the mind of God thereabout Ezra 2. 62 63. 2. As for those our Christian brethren who do ground their arguments for Infants baptism upon a presumed foederal Holiness or Church-Membership we conceive they are deficient in this that albeit this Covenant-Holiness and Membership should be as is supposed in reference unto the Infants of Believers yet no command for Infant baptism does immediately and directly result from such a quality or relation All instituted Worship receives its sanction from the precept and is to be thereby governed in all the necessary circumstances thereof So it was in the Covenant that God made with Abraham and his Seed The sign whereof was appropriated only to the Male notwithstanding that the female seed as well as the Male were comprehended in the Covenant and part of the Church of God neither was this sign to be affixed to any Male Infant till he was eight dayes old albeit he was within the Covenant from the first moment of his life nor could the danger of death or any other supposed necessity warrant the circumcising of him before the set time nor was there any cause for it the commination of being cut off from his people being only upon the neglect or contempt of the precept Righteous Lot was nearly related to Aqraham in the flesh and contemporary with him when this Covenant was made yet inasmuch as he did not descend from his loynes nor was of his houshold family although he was of the same houshold of faith with Abraham yet neither Lot himself nor any of his posterity because of their descent from him were signed with the signature of this Covenant that was made with Abraham and his seed This may suffice to shew that where there was both an expresse Covenant and a sign thereof such a Covenant as did separate the persons with whom it was made and all their off-spring from all the rest of the world as a people holy unto the Lord and did constitute them the visible Church of God though not comprehensive of all the faithful in the world yet the sign of this Covenant was not affixed to all the persons that were within this Covenant nor to any of them till the prefixt season nor to other faithful servants of God that were not of descent from Abraham And consequently that it depends purely upon the will of the Law-giver to determine what shall be the sign of his Covenant unto whom at what season and upon what terms it shall be affixed If our brethren do suppose baptism to be the seal of the Covenant which God makes with every beleiver of which the Scriptures are altogether silent it is not our concern to contend with them herein yet we conceive the seal of that Covenant is the indwelling of the Spirit of Christ in the particular and individual persons in whom he resides and nothing else neither do they or we suppose that baptism is in any such manner substituted in the place of circumcision as to have the same and no other latitude extent or terms then circumcision had for that was suited only for the Male children baptism is an ordinance suited for every beleiver whether male or femal That extended to all the maies that were born in Abrahams house or bought with his money equally with the males that proceeded from his own loynes but baptisme is not so far extended in any true Christian Church that we know of as to be administred to all the poor infidel servants that the
members thereof purchase for their service and introduce into their families nor to the children born of them in their house But we conceive the same parity of reasoning may hold for the ordinance of baptism as for that of circumcision Exodus 12. 49. viz. one law for the stranger as for the home born If any desire to be admitted to all the ordinances and priviledges of Gods house the door is open upon the same terms that any one person was ever admitted to all or any of those priviledges that belong to the Christian Church may all persons of right challenge the like admission As for that text of Scripture Rom. 4. 11. He received circumcision a seal of the righteousness of the faith which he had yet being uncircumcised we conceive if the Apostles scope in that place be duly attended to it will appear that no argument can be taken from thence to inforce Infant baptism and forasmuch as we find a full and fair account of those words given by the learned Dr. Lightfoot a man not to be suspected of partiality in this controversie in his Hor. Hebrai on the 1 Cor. 7. 19. p. 42 43. we shall transcribe his words at large without any comment of our own upon them Circumcisio nihil est ratione habit â temporis jam enim evanuerat adimpleto praecipuè ejus fine ob quem fuer at instituta Istum finem exhibet Apostolus in verbis istis Rom. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At vereor ne a plerisque versionibus non satis aptentur ad finem circumcisionis scopum Apostoli dum ab iis interseritur aliquid de suo Circumcision is nothing if we respect the time for now it was without use that end of it being especially fulfilled for which it had been instituted this end the Apostle declares in these words Rom. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I fear that by most translations they are not sufficiently suited to the end of circumcision and the scope of the Apostle whilst something of their own is by them inserted And after the Doctor hath represented diverse versions of the words agreeing for the most part in sense with that which we have in our Bibles he thus proceeds Aliae in eundem sensum ac si circumcisio daretur Abrahamo in sigillum justitiae istius quam ille habuit dum adhuc foret praeputiatus quod non negabimus aliqualiter verum esse at credimus circumcisionem longe aliò praecipue respexisse Other versions are to the same purpose as if circumcision was given to Abraham for a Seal of that Righteousness which he had being yet uncircumcised which we will not deny to be in some sence true but we believe that circumcision had chiefly a far different respect Liceat mihi verba sic reddere Et signum accepit circumcisionis sigillum justitiae fidei quae futura in praeputio quae futura dico non quae fuerat Non quae fuerat Abrahamo adhuc praeputiato sed quae futura semini ejus praeputiato id est gentilibus fidem olim Abrahami imitaturis Give me leave thus to render the words And he received the sign of circumcision a seal of the Righteousness of Faith which was to be in the uncircumcision Which was to be I say not which had been not that which Abraham had whilst he was yet uncircumcised but that which his uncircumcised seed should have that is the Gentiles who in time to come should imitate the faith of Abraham Nunc adverte bene quâ occasione instituta Abrahamo circumcisio ponens tibi ante oculos historiam ejus Gen. 17. Now consider well on what occasion circumcision was instituted unto Abraham setting before thine eyes the history thereof Gen. 17. Fit primò ei haec promissio Multarum Gentium eris tu pater quonam sensu explicat Apostolus isto capite subinde subjungitur duplex sigillum rei corroborandae immutatioscilicet nominis Abrami in Abrahamum institutio circumcisionis v. 4. Ecce mihi tecum est foedus eris tu pater multarum gentium Quáre vocatum est nomen ejus Abrahamus In sigillationem hujus promissionis Tu Pater eris multarum gentium Et quare instituta ei circumcisio In sigillationem ejusdem promissionis Tu Pater eris multarum Gentium It a ut hic sit sensus Apostoli institutioni circumcisionis congruentissimus accepit signum circumcisionis sigillum justitiae fidei quam olim erat incircumcisio vel Gentiles habitura adeptura This promise is first made unto him Thou shalt be the Father of many Nations in what sense the Apostle explaineth in that chapter and then there is subjoined a double seal for the confirmation of the thing to wit the change of the name Abram into Abraham and the institution of circumcision v. 4. Behold as for me my Covenant is withthee and thou shalt be the Father of many Nations Wherefore was his name called Abraham for the sealing of this promise Thou shalt be the Father of many Nations And wherefore was circumcision instituted to him For the sealing of the same promise Thou shalt be the Father of many Nations So that this is the sense of the Apostle most agreeable to the institution of circumcision he received the sign of circumcision a seal of the Righteousness of Faith which in time to come the uncircumcision or the Gentiles should have and obtain Duplex semen er at Abrahamo naturale Judaeorum fidele gentilium credentium signatur naturale signo circumcisionis primò quidem in sui distinctionem ab omnibus aliis gentibus dum eae non adhuc forent semen Abrahami at praecipue in memoriam justificationis gentium per fidem cum tandem forent ejus semen Cessatura ergo merito erat circumcisio cum introducerentur Gentiles ad fidem quippe quod tunc finem suum ultimum ac praecipuum obtinuer at et perinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham had a twofold seed natural of the Jews and faithful of the believing Gentiles his natural seed was signed with the sign of circumcision first indeed for the distinguishing of them from all other Nations whilst they as yet were not the seed of Abraham but especially for the memorial of the justification of the Gentiles by faith when at length they should become his seed Therefore circumcision was of right to cease when the Gentiles were brought in to the faith forasmuch as then it had obtained its last and chief end thenceforth circumcision is nothing Thus far he which we earnestly desire may be seriously weighed for we plead not his authority but the evidence of truth in his words 3. Of whatsoever nature the holiness of the children mentioned 1 Cor. 7. 12. be yet they who do conclude that all such children whether Infants or of riper years have from hence an immediate right to baptism do as we conceive put more into the conclusion then will be found
admonition of the Lord to teach them his fear both by instruction and example and should we set light by this precept it would demonstrate that we are more vile then the unnatural Heathen that like not to retain God in their knowledge our baptism might then be justly accompted as no baptism to us There are many special promises that do incourage us as well as precepts that do oblige us to the close pursuit of our duty herein that God whom we serve being jealous of his Worship threatens the visiting of the Fathers transgression upon the children to the third and fourth generation of them that hate him yet does more abundantly extend his mercy even to thousands respecting the off-spring and succeding generations of them that love him and keep his commands When our Lord rebuked his disciples for prohibiting the access of little children that were brought to him that he might pray over them lay his hands upon them and blesse them does declare that of such is the Kingdom of God And the Apostle Peter in answer to their enquiry that desired to know what they must do to be saved does not only instruct them in the necessary duty of repentance and baptism but does also thereto encourage them by that promise which had reference both to them and their children if our Lord Jesus in the forementioned place do not respect the qualities of children as elsewhere as to their meekness humility and sincerity and the like but intend also that those very persons and such like appertain to the Kingdom of God and if the Apostle Peter in mentioning the aforesaid promise do respect not only the present and succeeding generations of those Jews that heard him in which sense the same phrase doth occurre in Scripture but also the immediate off-spring of his auditors whether the promise relate to the gift of the Holy Spirit or of eternal life or any grace or priviledge tending to the obtaining thereof it is neither our concerne nor our interest to confine the mercies and promises of God to a more narrow or lesse compasse then he is pleased gratiously to offer and intend them nor to have a light esteem of them but are obliged in duty to God and affection to our children to plead earnestly with God and use our utmost endeavours that both our selves and our off-spring may be partakers of his Mercies and gracious Promises yet we cannot from either of these texts collect a sufficient warrant for us to baptize our children before they are instructed in the principles of the Christian Religion For as to the instance in little children it seems by the disciples forbidding them that they were brought upon some other account not so frequent as Baptism must be supposed to have been if from the beginning believers children had been admitted thereto and no account is given whether their parents were baptised believers or not and as to the instance of the Apostle if the following words and practise may be taken as an interpretation of the scope of that promise we cannot conceive it does refer to infant baptism because the text does presently subjoyn Then they that gladly received the word were baptised That there were some believing children of believing parents in the Apostles dayes is evident from the Scriptures even such as were then in ther fathers family and under their parents tuition and education to whom the Apostle in several of his Epistles to the Churches giveth commands to obey their parents in the Lord and does allure their tender years to hearken to this precept by reminding them that it is the first command with promise And it is recorded by him for the praise of Timothy and encouragement of parents betimes to instaruct and children early to attend to godly instruction that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a child he had known the holy Scriptures The Apostle John rejoyced greatly when he found of the children of the Elect Lady walking in the truth and the children of her Elect Sister joyn with the Apostle in his salutation But that this was not generally so that all the children of believers were accounted for believers as they would have been if they had been all baptised may be collected from the character which the Apostle gives of persons fit to be chosen to Eldership in the Church which was not common to all believers among others this is expressely one viz. If there be any having believing or faithful children not accused of Riot or unruly and we may from the Apostles writings on the same subject collect the reason of this qualification viz. That in case the person designed for this office to teach and rule in the house of God had children capable of it there might be first a proof of his ability industry and successe in this work in his own family and private capacity before he was ordained to the exercise of this authority in the Church in a publick capacity as a Bishop in the house of God These things we have mentioned as having a direct reference unto the controversie between our brethren and us other things that are more abstruse and prolix which are frequently introduced into this controversie but do not necessarily concern it we have purposely avoided that the distance between us and our brethren may not be by us made more wide for it is our duty and concern so far as is possible for us retaining a good conscience towards God to seek a more entire agreement and reconciliation with them We are not insensible that as to the order of Gods house and entire communion therein there are some things wherein we as well as others are not at a full accord among our selves as for instance the known principle and state of the consciences of diverse of us that have agreed in this Confession is such that we cannot hold Church-communion with any other then Baptized-believers and Churches constituted of such yet some others of us have a greater liberty and freedom in our spirits that way and therefore we have purposely omitted the mention of things of that nature that we might concurre in giving this evidence of our agreement both among our selves and with other good Christians in those important articles of the Christian Religion mainly insisted on by us and this notwithstanding we all esteem it our chief concern both among our selves and all others that in every place call upon the name of the Lord Jesus Christ our Lord both theirs and ours and love him in sincerity to endeavour to keep the unity of the Spirit in the bond of peace and in order thereunto to exercise all lowliness and meekness with long-suffering forbearing one another in love And we are perswaded if the same method were introduced into frequent practise between us and our Christian friends who agree with us in all the fundamental articles of the Christian faith though they do not so in the subject and administration of baptism it would soon beget a better understanding and brotherly affection between us In the beginning of the Christian Church when the doctrine of the baptism of Christ was not universally understood yet those that knew only the baptism of John were the Disciples of the Lord Jesus and Apollos an eminent Minister of the Gospel of Jesus In the beginning of the reformation of the Christian Church and recovery from that Egyptian darkness wherein our forefathers for many generations were held in bondage upon recourse had to the Scriptures of truth different apprehensions were conceived which are to this time continued concerning the practise of this Ordinance Let not our zeal herein be misinterpreted that God whom we serve is jealous of his worship By his gracious providence the Law thereof is continued amongst us and we are forewarned by what hapned in the Church of the Jews that it is necessary for every generation and that frequently in every generation to consult the divine oracle compare our worship with the rule and take heed to what doctrines we receive and practise If the ten commands exhibited in the popish Idolatrous service books had been received as the entire law of God because they agree in number with his ten commands and also in the substance of nine of them the second Commandment forbidding Idolatry had been utterly lost If Ezra and Nehemiah had not made a diligent search into the particular parts of Gods law and his worship the Feast of Tabernacles which for many centuries of years had not been duly observed according to the institution though it was retained in the general notion would not have been kept in due order So may it be now as to many things relating to the service of God which do retain the names proper to them in their first institution but yet through inadvertency where there is no sinister design may vary in their circumstances from their first institution And if by means of any antient defection or of that general corruption of the service of God and interruption of his true worship and persecution of his servants by the Antichristian Bishop of Rome for many generations those who do consult the Word of God cannot yet arrive at a full and mutual satisfaction among themselves what was the practise of the primitive Christian Church in some points relating to the Worship of God yet inasmuch as these things are not of the essence of Christianity but that we agree in the fundamental doctrines thereof we do apprehend there is sufficient ground to lay aside all bitterness and prejudice and in the spirit of love and meekness to imbrace and own each other therein leaving each other at liberty to perform such other services wherein we cannot concur apart unto God according to the best of our understanding FINIS