upright towards those that are planted in his house And that as the Faith was but once for all and intentionally first delivered unto the Saints so the Saints when not abiding scattered but gathered under their respective Pastors according to Gods heart into an house and Churches unto the living God such together are as Paul forespake it the most steady and firm pillar and seat of Truth that God hath anywhere appointed to himself on earth where his truth is best conserved and publiquely held forth there being in such Assemblies weekly a rich dwelling of the Word amongst them that is a daily open house kept by the means of those good Housholders their Teachers and other Instructers respectively appropriated to them whom Christ in the vertue of his Ascension continues to give as gifts to his people himself dwelling amongst them to the end that by this as the most sure standing permanent means the Saints might be perfected till we all even all the Saints in present and future ages do come by this constant and daily Ordinance of his unto the unity of the Faith and Knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ which though growing on by parts and piecemeal will yet appear compleat when that great and general Assembly shall be gathered then when this world is ended and these dispensations have had their fulness and period and so that from henceforth such a provision being made for us we be no more children tossed too and fro and carried about with every wind of Doctrine And finally this doth give a fresh and recent demonstration that the great Apostle and High-priest of our profession is indeed ascended into heaven and continues there with power and care faithfull as a son over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end and shews that he will as he hath promised be with his own Institutions to the end of the world It is true that many sad miscarriages divisions breaches fallings off from holy Ordinances of God have along this time of tentation especially in the beginning of it been found in some of our Churches and no wonder if what hath been said be fully considered Many reasons might further be given hereof that would be a sufficient Apology without the help of a retortion upon other Churches that promised themselves peace how that more destroying ruptures have befallen them and that in a wider sphere and compasse which though it should not justifie us yet may serve to stop others mouths Let Rome glory of the peace in and obedience of her Children against the Reformed Churches for their divisions that occurred especially in the first rearing of them whilest we all know the causes of their dull stupid peace to have been carnal interests worldly correspondencies and coalitions strengthened by gratifications of all sorts of men by that Religion the principles of blind Devotion Traditional Faith Ecclesiastical Tyranny by which she keeps her Children in bondage to this day We are also certain that the very same prejudices that from hence they would cast upon the Reformed if they were just do lye as fâ—lly against those pure Churches raised up by the Apostles themselves in those first tâ—mes for as we have heard of their patience sufferings consolations and the transcending gifts powred out and graces shining in them so we have heard complaints of their divisions too of the forsakings of their Assemblies as the custom or manner of SOME was which later were in that respect felones de se and needed no other delivering up to Satan as their punishment then what they executed upon themselves We read of the shipwrack also of Faith and a good Conscience and overthrowings of the faith of SOME and still but of some not all nor the most which is one piece of an Apologie the Apostle again and again inserts to future ages and through mercy we have the same to make And truly we take the confidence professedly to say that these tentations common to the purest Churches of Saints separated from the mixture of the world though they grieve us for who is offended and we burn not yet they do not at all stumble us as to the truth of our way had they been many more We say it again these stumble us no more as to that point then it doth offend us against the power of Religion it self to have seen and to see daily in particular persons called out and separated from the world by an effectual work of conversion that they for a while do suffer under disquietments vexations turmoils unsettlements of spirit that they are tossed with tempests and horrid tentations such as they had not in their former estate whilst they walked according to the course of this world For Peter hath sufficiently instructed us whose businesse it is to raise such storms even the Devil's and also whose designe it is that after they have suffered a while thereby they shall be setled perfected stablished that have so suffered even the God of all Grace And look what course of dispensation God holds to Saints personally he doth the like to bodyes of Saints in Churches and the Devil the same for his part too And that consolatory Maxim of the Apostle God shall tread down Satan under your feet shortly which Paul utteteth concerning the Church of Rome shews how both God and Satan have this very hand therein for he speaks that very thing in reference unto their divisions as the coherence clearly manifests and so you have both designs exprest at once Yea we are not a little induced to think that the divisions breaches c. of those pâ—imitive Churches would not have been so frequent among the people themselves and not the Elders onely had not the freedom liberties and rights of the Members the Brethren we mean been stated and exercised in those Churches the same which we maintain and contend for to be in ours Yea which perhaps may seem more strange to many had not those Churches been constituted of members inlightned further then with notional and traditional knowledge by a new and more powerfull light of the Holy Ghost wherein they had been made partakers of the holy Ghost and the heavenly gift and their hearts had tasted the good Word of God and the Powers of the world to come and of such Members at lowest there had not fallen out those kindes of divisions among them For Experience hath shewn that the common sort of meer Doctrinal Professors such as the most are now a days whose highest elevation is but freedom from moral scandal joyned with devotion to Christ through meer Education such as in many Turks is found towards Mahomet that these finding and feeling themselves not much concerned in the active part of Religion so they may have the honour especially upon a Reformation of
and regular obedience are so far from being degrees of higher perfection that they are superstitious and sinful snares in which no Christian may intangle himself CHAP. XXIV Of the civil Magistrate GOD the supreme Lord and King of all the World hath ordained civil Magistrates to be under him over the people for his own glory and the publique good And to this end hath armed them with the power of the Sword for the defence and incouragement of them that do good and for the punishment of evil-doers II. It is lawful for Christians to accept and execute the Office of a Magistrate when called thereunto in the management whereof as they ought specially to maintain Justice and Peace according to the wholsome Laws of each Common-wealth so for that end they may lawfully now under the New Testament wage war upon just and necessary occasion III. Although the Magistrate is bound to incourage promote and protect the Professors and Profession of the Gospel and to manage and order civil administrations in a due subserviency to the interest of Christ in the World and to that end to take care that men of coroupt minds and conversations do not licentiously publish and divulge Blasphemy and Errors in their own nature subverting the faith and inevitably destroying the souls of them that receive them Yet in such differences about the Doctrines of the Gospel or ways of the worship of God as may befal men exercising a good conscience manifesting it in their conversation and holding the foundation not disturbing others in their ways or worship that differ from them there is no warrant for the Magistrate under the Gospel to abridge them of their liberty IV. It is the duty of people to pray for Magistrates to honor their persons to pay them Tribute and other dues to obey their lawful commands and to be subject to their Authority for conscience sake Infidelity or difference in Religion doth not make void the Magistrates just and legal Authority nor free the people from their obedience to him from which ecclesiastical persons are not exempted much lesse hath the Pope any power or jurisdiction over them in their dominions or over any of their people and least of all to deprive them of their dominions or lives if he shall judge them to be Hereticks or upon any other pretence whatsoever CHAP. XXV Of Marriage MArriage is to be between one man and one woman 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 II. Marriage was ordained for the mutual help of husband and wife for the increase of mankind with a legitimate issue and of the Church with an holy seed and for preventing of uncleanness III. It is lawful for all sorts of people to marry who are able with judgment to give their consent Yet it is the duty of Christians to marry in the Lord and therefore such as profess the true Reformed religion should not marry with Infidels Papists or other Idolaters neither should such as are godly be unequally yoaked by marrying with such as are wicked in their life or maintain damnable Heresy VI Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word nor can such incestuous Marriages ever be made lawful by any law of man or consent of parties so as those persons may live together as man and wife CHAP. XXVI Of the Church THe Catholique or Universal Church which is invisible consists of the whole number of the Elect that have been are or shall be gathered into one under Christ the Head thereof and is the Spouse the body the fulness of him that filleth all in all II. The whole body of men throughout the world professing the faith of the Gospel and obedience unto God by Christ according unto it not destroying their own profession by any Errors everting the foundation or unholiness of conversation are and may be called the visible Catholique Church of Christ although as such it is not intrusted with the administration of any Ordinances or have any offices to rule or govern in or over the whole Body III. The purest Churches under heaven are subject both to mixture and error and some have so degenerated as to become no Churches of Christ but synagogues of Satan Neverthelesse Christ always hath had and ever shall have a visible Kingdom in this world to the end thereof of such as believe in him and make profession of his name IV. There is no other Head of the Church but the Lord Jesus Christ nor can the Pope of Rome in any sence be Head thereof but it is that Antichrist that man of sin and son of Perdition that exalteth himself in the Church against Christ and all that is called God whom the Lord shall destroy with the brightness of his coming V. As the Lord is in care and love towards his Church hath in his infinite wise providence exercised it with great variety in all ages for the good of them that love him and his own Glory so according to his promise we expect that in the latter days Antichrist being destroyed the Jews called and the adversaries of the Kingdom of his dear Son broken the Churches of Christ being inlarged and edified through a free and plentiful communication of light and grace shall enjoy in this world a more quiet peaceable and glorious condition then they have enjoyed CHAP. XXVII Of the Communion of Saints ALL Saints that are united to Jesus Christ their Head by his Spirit and Faith although they are not made thereby one person with him have fellowship in Graces Sufferings Death Resurrection and Glory and being united to one another in love they have communion in each others gifts and grace and are obliged to the performance of such duties publique and private as do conduce to their mutuall good both in the inward and outward Man II. All Saints are bound to maintain an holy fellowship and communion in the Worship of God and in performing such other spiritual services as tend to their mutual edification as also in relieving each other in outward things according to their several abilities and necessities which communion though especially to be exercised by them in the relations wherein they stand whether in Families or Churches yet as God offereth opportunity is to be extended unto all those who in every place call upon the Name of the Lord Jesus CHAP. XXVIII Of the Sacraments SAcraments are holy Signs and Seals of the Covenant of Grace immediately instituted by Christ to represent him and his benefits and to confirm our interest in him and solemnly to engage us to the service of God in Christ according to his Word II. There is in every Sacrament a spiritual relation or sacramental union between the signe and the thing signified whence it comes to pass that the names and effects of the one are attributed to the other III. The grace
his Spirit unto honour and be made conformable to his own glorious Body CHAP. XXXII Of the last Judgment GOD hath appointed a day wherein he will judge the World in righteousnesse by Jesus Christ to whom all Power and Judgment is given of the Father in which day not onely the Apostate Angels shall be judged but likewise all persons that have lived upon earth shall appear before the Tribunal of Christ 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 II. The end of Gods appointing this day is for the manifestation of the Glory of his Mercy in the eternal salvation of the Elect and of his Justice in the damnation of the Reprobate who are wicked and disobedient for then shall the righteous go into everlasting Life and receive the fulnesse of joy and glory with everlasting reward in the presence 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 be punished with everlasting destruction from the presence of the Lord and from the glory of his Power III. As Christ would have us to be certainly perswaded that there shall be a Judgement both to deter all men from sin and for the greater 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 alwayes watchful because they know not at what hour the Lord will come and may be ever prepared to say Come Lord Jesus come quickly Amen OF THE INSTITVTION OF CHURCHES And the ORDER Appointed in them by Jesus Christ I. BY the appointment of the Father all Power for the Calling Institution Order or Government of the Church is invested in a Supreme and Soveraign manner in the Lord Jesus Christ as King and Head thereof II. In the execution of this Power wherewith he is so entrusted the Lord Jesus calleth out of the World unto Communion with himself those that are given unto him by his Father that they may walk before him in all the wayes of Obedience which he prescribeth to them in his Word III. Those thus called through the Ministery the Word by his Spirit he commandeth to walk together in particular Societies or Churches for their mutual edification and the due performance of that publique Worship which he requireth of them in this world IV. To each of these Churches thus gathered according unto his mind declared in his Word he hath given all that Power and Authority which is any way needfull for their carrying on that Order in Worship and Discipline which he hath instituted for them to observe with Commands and Rules for the due and right exerting and executing of that Power V. These particular Churches thus appointed by the Authority of Christ and intrusted with power from him for the ends before expressed are each of them as unto those ends the seat of that Power which he is pleased to communicate to his Saints or Subjects in this World so that as such they receive it immediatly from himselâ— VI Besides these particular Churches there is not instituted by Christ any Church more extensive or Ca holique entrusted with power for the administration of his Ordinances or the execution of any authority in his Name VII A particular Church gathered and compleated according to the minde of Christ consists of Officers and Members The Lord Christ having given to his called ones united according to his appointment in Church-order Liberty and Power to choose Persons fitted by the Holy Ghost for that purpose to be over them and to minister to them in the Lord VIII The Members of these Churches are Saints by Calling visibly manifesting and evidencing in and by their profession and walking their Obedience unto that Call of Christ who being further known to each other by their confession of the Faith wrought in them by the power of God declared by themselves or otherwise manifested do willingly consent to walk together according to the appointment of Christ giving up themselves to the Lord and to one another by the Will of God in professed subjection to the Ordinances of the Gospel IX The Officers appointed by Christ to be chosen and set apart by the Church so called and gathered for the peculiar administration of Ordinances and execution of Power or Duty which he intrusts them with or calls them to to be continued to the end of the World are Pastors Teachers Elders and Deacons X. Churches thus gathered and assembling for the Worship of GOD are thereby visible and publique and their Assemblies in what place soever they are according as they have liberty or opportunity are therefore Church or Publique Assemblies XI The way appointed by Christ for the calling of any person fitted and gifted by the Holy Ghost unto the Office of Pastor Teacher or Elder in a Church is that he be chosen thereunto by the common suffrage of the Church it self and solemnly set apart by Fasting and Prayer with Imposition of Hands of the Eldership of that Church if there be any before constituted therein And of a Deacon that he be chosen by the like suffrage and set apart by Prayer and the like Imposition of Hands XII The Essence of this Call of a Pastor Teacher or Elder unto Office consists in the Election of the Church together with his acceptation of it and separation by Fasting and Prayer And these who are so chosen though not set apart by Imposition of Hands are rightly constituted Ministers of Jesus Christ in whose Name and Authority they exercise the Ministery to them so committed The Calling of Deacons consisteth in the like Election and acceptation with separation by Prayer XIII Although it be incumbent on the Pastors and Teachers of the Churches to be instant in Preaching the Word by way of Office yet the work of Preaching the Word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Ghost for it and approved being by lawful ways and means in the Providence of God called thereunto may publiquely ordinarily and constantly perform it so that they give themselves up thereunto XIV However they who are ingaged in the work of Publique Preaching and enjoy the Publique Maintenance upon that account are not thereby obliged to dispense the Seals to any other then such as being Saints by Calling and gathered according to the Order of the Gospel they stand related to as Pastors or Teachers yet ought they not to neglect others living within their Parochial Bounds but besides their constant publique Preaching to them they ought to enquire after their profitting by the Word instructing them in and pressing upon them whether young or old the great Doctrines of the Gospel even personally and particularly so far as their sterngth and time will admit XV Ordination alone without the Election or precedent consent of the
would become servants of corruption and be brought in bondage to all sorts of fancies and imaginations yet the whole world may now see after the experience of many years ran-through and it is manifest by this Confession that the great and gracious God hath not only kept us in that common unity of the Faith and Knowledge of the Son of God which the whoâ—e Community of Saints have and shall in their Generations come unto but also in the same Truths both small and great that are built thereupon that any other of the best and more pure Reformed Churches in their best times which were their first times have arrived unto This Confession withall holding forth a professed opposition unto the common errors and heresies of these times These two considerations have been taken from the seasons we have gone through Thirdly let the space of time it self or dayes wherein from first to last the whole of this Confession was framed and consented to by the whole of us be duly considered by sober and ingenuous spirits the whole of days in which we had meetings about it set aside the two Lords days and the first days meeting in which we considered and debated what to pitch upon were but 11 dayes part of which also was spent by some of us in Prayer others in consulting and in the end all agreeing We mention this small circumstance but to this end which still adds unto the former That it gives demonstration not of our freeness and willingness onely but of our readiness and preparedness unto so great a work which otherwise and in other Assemblies hath ordinarily taken up long and great debates as in such a variety of matters of such concernment may well be supposed to fall out And this is no other then what the Apostle Peter exhorts unto Be ready always to give an answer to every man that asketh you a reason or account of the hope that is in you The Apostle Paul saith of the spiritual Truths of the Gospel That God hath prepared them for those that love him The inward and innate constitution of the new Creature being in it self such as is suted to all those Truths as congenial thereunto But although there be this mutual adaptness between these two yet such is the mixture of ignorance darkness and unbelief carnal reason pre-occupation of judgment interest of parties wantonness in opinion proud adhering to our own perswasions and perverse oppositions and avâ—rsness to agree with others and a multitude of such like distempers common to believing man All which are not onely mixed with but at times especially in such times as have passed over our heads are ready to overcloud our judgments and to cause our eyes to be double and sometimes prevail as well as lusts and do byass our wills and affections And such is their mixture that although there may be existent an habitual preparedness in mens spirits yet not always a present readiness to be found specially not in such a various multitude of men to make a solemn and deliberate profession of all truths it being as great a work to find the spirits of the just perhaps the best of Saints ready for every truth as to be prepared to every good work It is therefore to be looked at as a great and special work of the holy Ghost that so numerous a company of Ministers and other principal brethren should so readily speedily and joyntly give up themselves unto such a whole Body of Truths that are after godliness This argues they had not their faith to seek but as is said of Ezra that they were ready Scribes and as Christ instructed unto the Kingdom of Heaven being as the good housholders of so many families of Christ bâ—nging forth of their store and treasury New and Old It shews these truths had been familiar to them and they acquainted with them as with their daily food and provision as Christs allusion there insinuates In a word that so they had preached and that so their people had beleived as the Apostle speaks upon one like particular occasion And the Apostle Paul considers in cases of this nature the suddenness oâ—length of the time either one way or the other whether it were in mens forsaking or learning of the truth Thus the suddenness in the Galatians caâ—e in leaving the truth he makes a wonder of it I marvel that you are SO SOON that is in so short a time removed from the true Gospel unto another Again on the contrary in the Hebrews he aggravates their backwards ess That when for the time you ought to be Teachers you had need that one teach you the very first principles of the Oracles of God The Parallel contrary to both these having fallen our in this transaction may have some ingredient and weight with ingenuous spirits in its kind according to the proportion is put upon either of these forementioned in their adverse kind and obtain the like special observation This accord of ours hath fallen out without having held any correspondency together or prepared consultation by which we might come to be advised of one anothers mindes We alledge not this as a matter of commendation in us no we acknowledge it to have been a great neglect And accordingly one of the first proposals for union amongst us was That there might be a constant correspondence held among the Churches for counsel and mutual edification so for time to come to prevent the like omission We confess that from the first every or at least the generality of our Churches have been in a manner like so many Ships though holding forth the same general colours lancht singly and sailing apart and alone in the vast Ocean of these tumultuating times and they exposed to every wind of Doctrine under no other conduct then the Word and Spirit and their particular Elders and principal Brethren without Associations among our selves or so much as holding out common lights to others whereby to know where we were But yet whilest we thus confess to our own shame this neglect let all acknowledge that God hath ordered it for his high and greater glory in that his singular care and power should have so warcht over each of these as that all should be found to have steered their course by the same Chart and to have been bound for one and the same Port and that upon this general search now made that the same holy and blessed Truths of all sorts which are currant and warrantable amongst all the other Churches of Christ in the world should be found to be our Lading The whole and every of these things when put together do cause us whatever men of prejudiced and opposite spirits may find out to slight them with a holy admiration to say That this is no other then the Lords doing and which we with thansgiving do take from his hand as a speciall token upon us for good and doth shew that God is faithfull and
conceive that WE being dissatisfied in these things as our Brethren the like liberty was intended by the Honorable Houses and may be taken by us of the Congregational way without blame or grief to the spirits of those Brethren at least to resolve or rather to continue in the same Resolution and Practise in these matters which indeed were our practises in times of greatest opposition and before this Reformation was began And as our Brethren the Ministers of London drew up and published their opinions and apprehensions about Church-Government into an intire System so we now give the like publique account of our Consciences and the Rules by which we have constantly practised hitherto which we have here drawn up and do present Whereby it will appear how much or how little we differ in these things from our Presbyterian Brethren And we trust there is no just cause why any man either for our differing from the present settlement it being out of Conscience and not out of contempt or our differences one from another being not wilful should charge either of us with that odious reproach of Schism And indeed if not for our d ffering from the State settlement much less because we differ from our Brethren our d fferences being in some lesser things and circumstances onely as themselves acknowledge And let it be further considered that we have not broken from them or their Order by these differences but rather they from us and in that respect we less deserve their censure our practise being no other then what it was in our breaking from Episcopacy and long before Presbytery or any such form as now they are in was taken up by them and we will not say how probable it is that the yoke of Episcopacy had been upon our neck to this day if some such way as formerly and now is and hath been termed Schism had not with much suffering bin then practised and since continued in For Novelty wherewith we are likewise both charged by the Enemies of both it is true in respect of the publique and open Profession either of Presbytery or Independency this Nation hath been a stranger to each way it 's possible ever since it hath been Christian though for our s lves we are able to trace the foot-steps of an Independent Congregational way in the ancientest customs of the Churches as also in the Writings of our soundest Protestant Divines and that which we are much satified in a full concurrence throughout in all the substantial parts of Church-Government with our Reverend Brethren the old Puritan Non-conformists who being instant in Prayer and much sufferings prevailed with the Lord and we reap with joy what they sowed in tears Our Brethren also that are for Presbyterial Subordinations profess what is of weight against Novelty for their way And now therefore seeing the Lord in whose hand is the heart of Princes hath put into the hearts of our Governours to tolerate and permit as they have done many years persons of each perswasion to enjoy their Consciences though neither come up to the Rule established by Authority And that which is more to give us both Protection and the same encouragement that the most devoted Conformists in those former Superstitious Times enjoyed yea and by a publike Law to estalish this Liberty for time to come and yet further in the midst of our fears to set over us a Prince that owns this Establishment and cordially resolves to secure our Churches in the enjoyment of these Liberties if we abuse them not to the disturbance of the Civil Peace This should be a very great engagement upon the hearts of all though of different perswasions to endeavour our utmost joyntly to promove the honour and prosperity of such a Government and Governours by whatsoever means which in our Callings as Ministers of the Gospel and as Churches of Jesus Christ the Prince of Peace we are any way able to do as also to be peaceably disposed one towards another and with mutual toleration to love as brethren notwithstanding such differences remembring as it 's very equal we should the differences that are between Presbyterians and Independents being differences between fellow-servants and neither of them having authority given from God or Man to impose their Opinions one more then the other That our Governours after so solemn an establishment should thus bear with us both in our greater differences from their Rule and after this for any of us to take a fellow-servant by the throat upon the account of a lesser reckoning and nothing due to him upon it is to forget at least not to exercise that compassion and tenderness we have found where we had less ground to challenge or expect it Our Prayer unto God is That whereto we have already attained we all may walk by the same rule and that wherein we are otherwise minded God would reveal it to us in his due time A DECLARATION OF THE FAITH and ORDER Owned and practised in the Congregational Churches IN ENGLAND CHAP. I. Of the Holy Scripture ALthough the Light of Nature and the Works of Creation and Providence do so far manifest the Goodnesse Wisdom and Power of God as to leave men unexcusable yet are they not sufficient to give that knowledge of God and of his Will which is necessary unto salvation 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 afterwards 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 writing which maketh the holy Scripture to be most necessary those former wayes of Gods revealing his Will unto his people being now ceased II. 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 Zechariah Malachi Of the New Testament Mathew 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 To Timothy 2 To 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 inspiration of God to be the Rule of Faith and Life III. The Books commonly called Apocrypha not being of Divine inspiration are no part of the Canon of the Scripture and
secret counsel and good pleasure of his Will hath chosen in Christ unto everlasting Glory out of his meer free Grace and Love without any sore-sight of Faith or good Works or perseverance in either of them or any other thing in the Creature as Conditions or Causes moving him thereunto and all to the praise of his glorious Grace VI As God hath appointed the Elect unto Glory so hath he by the eternal and most free purpose of his Will fore-ordained all the means thereunto Wherefore they who are elected being faln in Adam are redeemed by Christ are effectually called unto Faith in Christ by his Spirit working in due season are justified adopted sanctified and kept by his power through Faith unto salvation Neither are any other redeemed by Christ or effectually called justified adopted sanctified and saved but the Elect onely VII The rest of mankind God was pleased according to the unsearchable Counsel of his own Will whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his soveraign power over his Creatures to passe by and to ordain them to dishonour and wrath for their sin to the praise of his glorious Justice VIII The Doctrine of this high mystery of Predestination is to be handled with special prudence and care that men attending the will of God revealed in his Word and yielding obedience thereunto may from the certainty of their effectual Vocation be assured of their eternal Election So shall this Doctrine afford matter of praise reverence and admiration of God and of humility diligence and abundant consolation to all that sincerely obey the Gospel CHAP. IV. Of Creation IT pleased God the Father Son and Holy Ghost for the manifestation of the glory of his eternal Power Wisdom and Goodness in the beginning to create or make of nothing the world and all things therein whether visible or invisible in the space of six dayes and all very good II. After God had made all other creatures he created Man male and female with reasonable and immortal Souls endued with knowledg righteousness and true holiness after his own Image having the Law of God written in their hearts and power to fulfill it and yet under a a possibility of transgressing being left to the liberty of their own Will which was subject unto change Besides this Law written in their hearts they received a command not to eat of the Tree of the Knowledge of Good and Evil which whiles they kept they were happy in their communion with God and had dominion over the Creatures CHAP. V. Of Providence GOD the great Creator of all things doth uphold direct dispose and govern all creatures actions and things from the greatest even to the least by his most wise and holy Providence according unto his infallible fore-knowledge and the free and immutable counsel of his own Will to the praise of the glory of his Wisdom Power Justice Goodness and Mercy II. Although in relation to the fore-knowledge and decree of God the first Cause all things come to passe immutably and infallibly yet by the same Providence he ordereth them to fall out according to the nature of second Causes either necessarily freely or contingently III. God in his ordinary Providence maketh use of Means yet is free to work without above and against them at his pleasure IV. The almighty Power unsearchable Wisdom and infinite Goodness of God so far manifest themselves in his Providence in that his determinate Counsel extendeth it self even to the first Fall and all other sins of Angels and Men and that not by a bare permission which also he most wisely and powerfully boundeth and otherwise ordereth and governeth in a manifold Dispensation to his own most holy ends yet so as the sinfulnesse thereof proceedeth onely from the Creature and not from God who being most holy and righteous neither is nor can be the author or approver of sin V. The most wise righteous and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruption of their own hearts to chastise them for their former sins or to discover unto them the hidden strength of corruption and deceitfulness of their hearts that they may be humbled and to raise them to a more close and constant dependance for their support upon himself and to make them more watchfull against all future occasions of sin and for sandry other just and holy ends VI As for those wicked and ungodly men whom God as a righteous Judge for former sins doth blind and harden from them he not onely withholdeth his grace whereby they might have been inlightned in their understandings and wrought upon in their hearts but sometimes also withdraweth the gifts which they had and exposeth them to such objects as their corruption makes occasions of sin and withall gives them over to their own lusts the temptations of the woâ—ld and the power of Satan wheâ—eby it comes to passe that they harden themselves even under those means which God useth for the softning of others VII As the Providence of God doth in general each to all Creatures so after a most special manner it taketh care of his Church and disposeth all things to the good thereof CHAP. VI Of the fall of Man of Sin and of the Punishment thereof GOD having made a Covenant of Works and Life thereupon with our first Parents and all their posterity in them they being seduced by the subtilty and temptation of Satan did wilfully transgress the Law of their Creation and break the Covenant in eating the forbidden fruit II. By this sin they and we in them fell from original righteousnesse and communion with God and so became dead in sin and wholly defiled in all the faculties and parts of soul and body III. They being the Root and by Gods appointment standing in the room and stead of all mankind the guilt of this sin was imputed and corrupted nature conveyed to all their posterity descending from them by ordinary generation IV. From this Original corruption whereby we are utterly indisposed disabled and made opposite to all good and wholly enclined to all evil do proceed all Actual transgressions V. This Corruption of nature during this life doth remain in those that are regenerated and although it be through Christ pardoned and mortified yet both it self and all the motions thereof are truly and properly sin VI Every sin both original and actual being a transgression of the righteous Law of God and contrary thereunto doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of God and curse of the Law and so made subject to death with all miseries spiritual temporal and eternal CHAP. VII Of Gods Covenant with Man THe distance between God and the Creature is so great that although reasonable creatures do owe obedience unto him as their Creator yet they could never have attained the reward of life but by some voluntary condescension on
Gods part which he hath been pleased to express by way of Covenant II. The first Covenant made with man was a Covenant of Works wherein life was promised to Adam and in him to his posterity upon condition of perfect and personal obedience III. Man by his fall having made himself uncapable of life by that Covenant the Lord was pleased to make a second commonly called the Covenant of Grace wherein he freely offereth unto sinners life and salvation by Jesus Christ requiring of them faith in him that they may be saved and promising to give unto all those that are ordained unto life his holy Spirit to make them willing and able to believe IV. This Covenant of Grace is frequently set forth in the Scripture by the name of a Testament in reference to the death of Jesus Christ the Testator and to the everlasting Inheritance with all things belonging to it therein bequeathed V. Although this Covenant hath been differently and variously administred in respect of Ordinances and Institutions in the time of the Law and since the coming of Christ in the flesh yet for the substance and efficacy of it to all its spiritual and saving ends it is one and the same upon the account of which various dispensations it is called the Old and New Testament CHAP. VIII Of Christ the Mediator IT pleased God in his eternal purpose to chuse and ordain the Lord Jesus his only begotten Son according to a Covenant made between them both to be the Mediator between God and Man the Prophet Priest and King and Head and Saviour of his Church the Heir of all things and judge of the World unto whom he did from all eternity give a people to be his seed and to be by him in time redeemed called justified sanctiâ—â—ed and gloriâ—yed II. The Son of God the second Person in the Trinity being very and eternal God of one substance and equal with the Father did when the fulness oâ— time was come take upon him Mans nature with all the essential properties and common Inâ—irmities thereof yet without sin being conceived by the power of the holy Ghost in the womb of the Virgin Mary of her substance So that two whole perfect and distinct natures the Godhead and the Manhood were inseparably joyned together in one Person without conversion composition or confusion which Person is very God and very Man yet one Christ the only Mediator between God and Man III. The Lord Jesus in his Humane nature thus united to the Divine in the Person of the Son was sanctified and anointed with the holy Spirit above measure having in him all the treasures of Wisdom and Knowledge in whom it pleased the Father that all fulnesse should dwell to the end that being holy harmlesse undefiled and full of Grace and Truth he might be throughly furnished to execute the Office of a Mediator and Surety which Office he took not unto himself but was thereunto called by his Father who also put all Power and Judgment into his hand and gave him Commandment to execute the same IV. This Office the Lord Jesus did most willingly undertake which that he might discharge he was made under the Law and did perfectly fulfil it and under went the punishment due to us which we should have born and suffered being made sin and curse for us enduring most grievous torments immediately from God in his soul and most painful sufferings in his body was crucified and died was buried and remained under the power of death yet saw no corruption on the third day he arose from the dead with the same Body in which he suffered with which also he ascended into heaven and there sitteth at the right hand of his Father making intercession and shall return to judge Men and Angels at the end of the World V. The Lord Jesus by his perfect obedience and sacrifice of himself which he through the eternal Spirit once offered up unto God hath fully satisfied the Justice of God and purchased not onely reconciliation but an everlasting inheritance in the Kingdom of heaven for all those whom the Father hath given unto him VI Although the work of Redemption was not actually wrought by Christ till after his Incarnation yet the vertue efficacy and benefits thereof were communicated to the Elect in all Ages successively from the beginning of the World in and by those Promises Types and Sacrifices wherein he was revealed and signified to be the seed of the Woman which should bruise the Serpent's head and the Lamb slain from the beginning of the World being yesterday and to day the same and for ever VII Christ in the work of Mediation acteth according to both Natures by each Natures doing that which is proper to it self yet by reason of the unity of the Person that which is proper to one Nature is sometimes in Scripture attributed to the Person denominated by the other Nature VIII To all those for whom Christ hath purchased Redemption he doth certainly and effectually apply and communicate the same making intercession for them and revealing unto them in and by the Word the mysteries of salvation effectually perswading them by his Spirit to believe and obey and governing their hearts by his Word and Spirit overcoming all their enemies by his Almighty Power and Wisdom and in such manner and ways as are most consonant to his wonderful and unsearchable dispensation CHAP. IX Of Free Will GOd hath endâ—ed the Will of man with that natural liberty and power of acting upon choice that it is neither forced nor by any absolute necessity of Nature determined to do good or evil II. Man in his state of Innocency had freedome and power to will and to do that which was good and well pleasing to God but yet mutably so that he might fall from it III. Man by his fall into a state of sin hath wholly lost all ability of will to any spiritual good accompanying salvation so as a natural man being altogether averse from that good and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto IV. When God converts a sinner and translates him into the state of grace he freeeth him from his natural bondage under sin and by his grace alone inables him freely to will and to do that which is spiritually good yet so as that by reason of his remaining-corruption he doth not perfectly nor only will that which is good but doth also will that which is evil V. The will of man is made perfectly and immutably free to good alone in the state of Glory onely CHAP. X. Of Effectual Calling ALL those whom God hath predestinâ—ted unto life and those only he is pleased in his appointed and accepted time effectually to call by his Word and Spirit out of that state of sin and death in which they are by nature to grace and salvation by Jesus Christ inlightning their minds spiritually and savingly to understand the things of
which is exhibited in or by the Sacraments rightly used is not conferred by any power in them neither doth the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it but upon the work of the Spirit and the word of Institution which contains together with a Precept authorizing the use thereof a Promise of benefit to worthy receivers IV. There be onely two Sacraments ordained by Christ our Lord in the Gospel that is to say Baptism and the Lords Supper neither of which may be dispensed by any but by a Minister of the Word lawfully called V. The Sacraments of the Old Testament in regard of the spiritual things thereby signified and exhibited were for substance the same with those of the New CHAP. XXIX Of Baptism BAptism is a Sacrament of the New Testament ordained by Jesus Christ to be unto the party baptized a sign and seal of the Covenant of Graee of his ingraffing into Christ of regeneration of remission of sins and of his giving up unto God through Jesus Christ to walk in newnesse of life which Ordinance is by Christs own appointment to be continued in his Church untill the end of the world II. The outward Element to be used in this Ordinance is Water wherewith the party is to be baptized in the Name of the Father and of the Son and of the Holy Ghost by a Minister of the Gospel lawfully called III. Dipping of the person into the water is not necessary but Baptism is rightly administred by pouring or sprinkling water upon the person IV. Not onely those that do actually professe faith in and obedience unto Christ but also the Infants of one or both believing Parents are to be baptized and those onely V. Although it be a great sin to contemn or neglect this Ordinance yet grace and salvation are not so inseparably annexed unto it as that no person can be regenerated or saved without it or that all that are baptized are undoubtedly regenerated VI The efficacy of Baptism is not tied to that moment of time wherein it is administred yet notwithstanding by the right use of this Ordinance the grace promised is not onely offered but really exhibited and conferred by the Holy Ghost to such whether of age or Infants as that grace belongeth unto according to the counsel of Gods own Will in his appointed time VII Baptism is but once to be administred to any person CHAP. XXX Of the Lords Supper Our Lord Jesus in the night wherein he was betrayed instituted the Sacrament of his Body and Blood called the Lords Supper to be observed in his Churches unto the end of the world for the perpetual remembrance and shewing forth of the Sacrifice of himself in his death the sealing of all benefits thereof unto true believers their spiritual nourishment and growth in him their further ingagement in and to all duties which they owe unto him and to be a bond and pledge of their communion with him and with each other II. In this Sacrament Christ is not offered up to his Father nor any reall Sacrifice made at all for remission of the sins of the quick or dead but onely a memorial of that one offering up of himself by himself upon the Crosse once for all and a spiritual Oblation of all possible praise unto God for the same so that the Popish Sacrifice of the Mass as they call it is most abominable injurious to Christs own onely Sacrifice the alone propitiation for all the sins of the Elect. III. The Lord Jesus hath in this Ordinance appointed his Ministers to pray and blesse the Elements of Bread and Wine and thereby to set them apart from a common to an holy use and to take and break the Bread to take the Cup and they communicating also themselves to give both to the Communicants but to none who are not then present in the Congregation IV. Private Masses or receiving the Sacrament by a Priest or any other alone as likewise the denial of the Cup to the people worshipping the Elements the lifting them up or carrying them about for adoration and the reserving them for any pretended religious use are all contrary to the nature of this Sacrament and to the Institution of Christ V. The outward Elements in this Sacrament duly set apart to the uses ordained by Christ have such relation to him Crucified as that truly yet Sacramentally onely they are sometimes called by the name of the things they represent to wit the Body and Blood of Christ albeit in substance and nature they still remain truly and onely Bread and Wine as they were before VI That Doctrine which maintains a change of the substance of Bread and Wine into the substance of Christs Body and Blood commonly called Transubstantiation by consecration of a Priest or by any other way is repugnant not to Scripture alone but even to common sense and reason overthroweth the nature of the Sacrament and hath been and is the cause of manifold Superstitions yea of gross Idolatries VII Worthy Receivers outwardly partaking of the visible Elements in this Sacrament do then also inwardly by Faith really and indeed yet not carnally and corporally but spiritually receive and feed upon Christ crucified and all benefits of his death the Body and Blood of Christ being then not corporally or carnally in with or under the Bread or Wine yet as really but spiritually present to the Faith of Believers in that Ordinance as the Elements themselves are to their outward senses VIII All ignorant and ungodly persons as they are unfit to enjoy communion with Christ so are they unworthy of the Lords Table and cannot without great sin against him whilest they remain such partake of these holy Mysteries 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 Deaed THe Bodies of men after death return to dust and see corruption but their Souls which neither die nor sleep having an immortal subsistence immediately return to God who gave them The Souls of the righteous being then made perfect in holinesse are received into the highest Heavens where they behold the face of God in light and glo y 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 darknesse reserved to the Judgment of the Great Day Besides these two places for souls separated from their bodies the Scripture acknowledgeth none II. At the last day such as are found alive shall not die but be changed and all the dead shall be raised up with the self-same bodies and none other although with different qualities which shall be united again to their souls for ever III. The bodies of the unjust shall by the power of Christ be raised to dishonour the bodies of the just by
more perillous then the hottest seasons of persecution We have saâ—led through an Aestuation Fluxes and Refluxes of great varieties of Spirits Doctrines Opinions and Occurrences and especially in the matter of Opinions which have been accompanied in their several seasons with powerful perswasions and temptations to seduce those of our way It is known men have taken the freedom notwithstanding what Authority hath interposed to the contrary to vent and vend â—heir own vain and accursed imaginations contrary to the great and fixed Truths of the Gospel insomuch as take the whole Round and Circle of Delusiâ—ns the Devil hath in this small time ran it will be found that every Truth of greater or lesser weight hath by one or other hand at one time or another been questioned and called to the Bar amongst us yea and impleaded under the pretext which hath some degree of Justice in it that all should not be bound up to the Traditions of former times nor take Religion upon trust Whence it hath come to pass that many of the soundest Professors were put upon a new search and d squisition of such Truths as they had taken for granted and yet had lived upon the comfort of to the end they might be able to convince others and est blish their own hearts against that darkness and unbelief that is ready to close with error or at least tâ— doubt of the truth when error is speciouslâ— presented And hereupon we do professedly account it one of the greatest advantages gained out of the Temptations of these Times yea the honour of the Saints and Ministers of these Nations That after they had sweetly been exercised in and had improved practical and experimental Truths this should be the r forther Lot to examine and discuss and indeed anew to learn over every Doctrinal Truth both out of the Scriptures and also with a fresh taste thereof in their own hearts which is no other then what the Apostle exhorts to Try all things bold fast that which is good Conversion unto God at first what is it else then a savory and affâ—ctâ—onate application and the bringâ—ng home to the heart with spiritual light and life all truths that are necessary to salvation together with other lesser Truths All which we had afore conversion taken in but notionally from common Education and Tradition Now that after this first gust those who have bin thus converted should be put upon a new probation and search out of the Scriptures not onely of all principles explicitely ingredients to Conversion unto which the Apostle referreth the Galatians when they had diverted from them but of all other superstructures as well as fundamentals and together therewith anew to experiment the power and sweetness of all these in their own souls What is this but tryed Faith indeed and equivalent to a new conversion unto the truth An Anchor that is proved to be sure and stedfast that will certainly hold in all contrary storms This was the eminent seal and commendation which those holy Apostles that lived and wrote last Peter John and Jude in their Epistles did set and give to the Christians of the latter part of those primitive times And besides it is clear and evident by all the other Epistles from first to last that it cost the Apostles as much and far more care and pains to preserve them they had converted in the truth then they had taken to turn them thereunto at first And it is in it self as great a work and instance of the power of God that keeps yea guards us through faith unto salvation Secondly let this be added or superadded rather to give full weight and measure even to running over that we have all along this season held forth though quarrelled with for it by our brethren this great principle of these times That amongst all Christian States and Churches there ought to be vouchsafed a forbearance and mutual indulgence unto Saints of all perswasions that keep unto and hold fast the necessary foundations of faith and holiness in all other matters extrafundamental whether of Faith or Order This to have been our constant principle we are not ashamed to confess to the whole Christian world Wherein yet we desire we may be understood not as if in the abstract we stood indifferent to falshood or truth or were careless whether faith or error in any Truths but fundamental did obtain or not so we had our liberty in our petty and smaller differences or as if to make sure of that we had cut out this wide cloake for it No we profess that the whole and every particle of that Faith delivered to the Saints the substance of which we have according to our light here professed is as to the propagation and furtherance of it by all Gospel-means as precious to us as our lives or what can be supposed dear to us and in our sphere we have endeavored to promote them accordingly But yet withall we have and do contend and if we had all the power which any or all of our brethren of differing opinions have desired to have over us or others we should freely grant it unto them all we have and do contend for this That in the concrete the persons of all such gracious Saints they and their errors as they are in them when they are but such errors as do and may stand with communion with Christ though they should not repent of them as not being convinced of them to the end of their days that those with their errors that are purely spiritual and intrench and overthrow not civil societies as concrete with their persons should for Christs sake be born withall by all Christians in the world and they notwithstanding be permitted to enjoy all Ordinances and spiritual Priviledges according to their light as freely as any other of their brethren that pretend to the greatest Orthodoxity as having as equal and as fair a right in and unto Christ and all the holy things of Christ that any other can challenge to themselves And this doth afford a full and invincible testimony on our behalf in that whiles we have so earnestly contended for this just liberty of Saints in all the Churches of Christ we our selves have no need of it that is as to the matter of the profession of Faith which we have maintained together with others and of this this subsequent Confession of Faith gives sufficient evidence So as we have the confidence in Christ to utter in the words of those two great Apostles That we have stood fast in the liberty wherewith Christ hath made us free in the behalf of others rather then our selves and having been free have not made use of our liberty for a cloak of error or maliciousness in our selves And yet loe whereas from the beginning of the rearing of these Churches that of the Apostle hath been by some prophecyed of us and applyed to us That whiles we promised unto others liberty we our selves