and mission or sending forth of some certain men for the discharge of the said office and the same indeed accompanied and backt with an infallible instruction and a certain irrefragable authority or spiritual power Wherefore the Lord Jesus pitched upon or designed him certain Ambassadors extraordinary as eminent and singular Ministers of his and furnished them with all gifts and virtues of the Holy Ghost necessary for the discharge of this their Embassage and continually so ruled governed strengthned and confirmed them that they did not only once alone openly publickly declare this Will of God and solidly by all kinds of signs and miracles establish and confirm the same but also every where gathered them Assemblies or Congregations of pious men among whom the preaching of this his Will as far as might be might always flourish and be preserv'd whole and entire to wit for the continual edification or building up of all that were called in the true and saving Faith of Jesus Christ. 3. And indeed these first and chief Preachers were the Apostles who as in teaching and gathering Churches so in the governing and keeping them together used such Authority as they had immediately received from the Lord Jesus to wit such as was uncontrollable and unquestionable and to which all Believers were bound to yield and obey And to these indeed were joyned both Prophets and Evangelists and Teachers and Pastors and other such like who also themselves used and bestowed their utmost diligence and pains either for the gathering of new Churches or Assemblies or afterward for the nourishing and feeding and further instructing of these that were already gathered by the Apostles 4. But when such Foundations and first beginnings had now been laid by these lest when they were either absent or dead those Congregations should be scattered and decay again or come to nought and so by this means this divine and saving Doctrine by little and little should vanish away and be lost they every-where in those places where Churches were already gathered appointed them their successors to wit Bishops Elders and Deacons by whose help endeavour and care those Churches might continually be preserved and as much as might be also encreased in number and gave express advice and command that the same afterwards at all times and in all places should be done in all Congregations giving withal an exact description what manner of persons they ought to be who were thenceforth to be set over the Congregations for this end 5. And they indeed therefore appointed Bishops and Elders that both of them by preaching the Gospel by teaching wholesome or saving Truth by confuting errors contrary thereunto also by exhorting comforting reproving correcting ruling and lastly by going before others by their example c. might preserve or keep together the Churches already planted and by a continual succession to their utmost power might propagate the same And they ordained Deacons that after they had been first proved or tryed they might diligently employ themselves in gathering and distributing alms and in pious and tender care-taking of the poor in the said Congregations From whence ariseth the perpetual necessity and manifold use of the whole Ministry of the Church 6. But because after the Apostles days and those first Preachers of the Gospel or Founders of the Church when the doctrine of the Gospel had now already been fully enough proposed and in the judgment of God himself abundantly confirmed and lastly clearly committed to writing that immediate sending of Ministers ceased together with infallible instruction and the undoubted assistance of the Holy Spirit therefore an irrefragable Power or infallible Authority in teaching and ruling hath no more place also Which also even the Apostles themselves were minded to restify when they gave and left unto the Bishops and Elders a certain and perpetual rule of Doctrine and form of Discipline according unto which these were to teach and rule the Churches for the future by and expresly commanded them and seriously charged them that they should diligently keep the pattern or form of sound words which they had heard of them and that they should remember and hold fast that faithful doctrine which they had learned and therefore bade an Anathema to those who brought any doctrine contrary to or differing from that which they themselves had delivered and withal injoyned the Churches that they should receive or admit of no other doctrine besides that which they had received from the Apostles no although even an Angel from Heaven brought it 7. But since it is the Duty and Office of all Bishops and Elders to teach and govern the Churches according to that form that is laid down by the Apostles it appears manifest enough that they have not by any divine right any Command Power or Authority properly so called one over another And yet do we not therefore notwithstanding altogether disallow of much less proudly reject those degrees of Teachers and Rulers which have now long since been appointed and every where hitherto taken place in diverse Churches of Christ for order and decorum's sake or for preserving good order For indeed God is not the Author of Confusion but of Order if so be they do not at length degenerate into Tyranny and make shew of some worldly Dignity and Power rather than of a spiritual Ministry and of that modesty and moderation which becometh the Disciples of Christ. 8. But if any one shall abuse the pretence of this order unto pride haughtiness and in particular if any by these degrees shall not stick to climb so high as arrogantly to assume unto himself not only a supreme Right to determine in matters of Religion and to decide all Controversies of Faith but also to usurp Lordship over the Lords Heritage and over his fellow-servants yea over Kings and Princes yea further whether directly or indirectly to usurp a coactive power that is armed with outward force or upheld by the secular arm to punish others yea to punish them with the Sword and with Death who cannot out of Conscience attribute this Authority unto him or who refuse to subscribe to his Determinations Decrees and Statutes though in all other respects they be good and loyal subjects to the Common-wealth if any we say shall under this pretence usurp such a power in the Church of Christ or any other whatsoever like it or at least attribute to himself the same in words or suffer it to be attributed to him by others truly he seemeth unto us to recede very far from the Office of a true Bishop CHAP. XXII Of the Church of Jesus Christ and its marks or notes 1. FUrthermore those Congregations or Assemblies which either by the publick pains or labour of these Ministers or otherwise by the word of the Gospel any ways whatsoever preached read or
heard are gathered as it were into one body all and every of whose members have a certain mutual communion amongst one another and a spiritual communion with their one only and true Head our Lord Jesus Christ as they really are so also are they rightly called the Church of Jesus Christ. Of both which to wit the Church and the Communion thereof we say in the Apostles Creed I believe the holy Catholick Church the Communion of Saints 2. For this Church is nothing else but an Assembly of men called by the Gospel and believing on Jesus Christ or at least with their mouth professing his Name and Doctrine as saving although some more some less either sincerely and purely or firmly and constantly believe on Christ or at least outwardly in words and rites profess Christ. 3. For the Church whilst it is militant here on earth is wont according to the Sacred Scripture to be considered under a twofold respect 1. As an Assembly of Men and Women truly pious and believing and that do cordially and sincerely embrace and love and with their whole heart keep and order their lives and conversations according to that saving Doctrine of Jesus Christ which they profess with their Mouth Which Assembly is visible and certainly known to God only but is invisible unto us Seeing true Faith and Piety which lie hid within the heart none but God the alone indeed searcher of the Hearts and Reins can behold them 4. But to hold the saving Doctrine of Jesus Christ is not forthwith so perfectly to know all that is every way contained in the doctrine of Christ so as to err or hesitate in no one Article at all or no Sacred History or sense of the Holy Scripture but at least well and rightly to hold or understand all that without which we cannot rightly observe and perform the Commandments of Faith and Obedince nor consequently according to the Mind and Will of God obtain eternal Salvation Therefore all those Churches which agree in the belief and profession of necessary Truth we believe that they ought to be counted for true Churches of Jesus Christ although in the mean time they differ in many other things and in some respects not inconsiderably swerve from the Truth 5. The Church is considered as it is a visible Multitude of those that publickly profess the Faith and Doctrine of Jesus Christ although haply they do not truly believe in him which as to the outward Confession of the Mouth and other manifest signs of Faith of that kind is of it self even sufficiently known and visible unto us although it appear sometimes less evidently or clearly 6. Again both may be considered either as Catholick or universal which being spread throughout the whole World comprehends or contains all Congregations together either of those who truly believe or at least profess so to do or as local or particular which is gathered in certain places by parts severally for instance at Corinth in Galatia at Ephesus c. Of which this or the other whatever it be may not only err in doctrine but also revolt from the true Faith the profession thereof yea and oftentimes also doth actually revolt from the same the Catholick Church in the mean time still remaining safe entire notwithstanding Nor indeed is there any divine promise extant whereby the sincere profession of true doctrine and a continual succession therein or an uninterrupted and uniform continuance of the continual assistance of the Holy Ghost and of the Orthodox Faith and that to be always clearly seen is promised to any certain particular Church or Congregation yea indeed rather both examples and presages of the defection of many are every where obvious or easy to meet with in the Holy Scriptures Of the Marks or Notes of a visible Church 7. Furthermore the Notes and Marks such indeed as are certain and infallible which clearly demonstrate unto us and make a Church or Christian Assembly which is already gathered by the preaching of the Word visible may be reduced unto one only general that is unto the profession of that sacred and saving doctrine which was delivered by Jesus Christ in conjunction with at least an outward keeping of the Commandments of Jesus Christ. For whereas true Faith which is given unto the saving doctrine of Jesus Christ doth as the more inward form and as it were the Soul constitute and make a true and invisible Church of Jesus Christ it is necessary doubtless that the alone profession of that true and saving Faith which we have spoken of make the same visible unto us 8. But with labour and toil either to seek or demand or to desire to shew unto others other Notes or Marks whereby those who as yet are wholly ignorant what a true Chruch of Christ is or which or what is the saving Doctrine thereof may come certainly undoubtedly to the knowledg of the true Church and consequently to the knowledg of the Truth it self is altogether vain and foolish for that so to pretend is neither necessary nor profitable nay not possible rightly or orderly to be performed So far is it from such Marks consisting in those things which the World and Fleshly reason are wont so highly to esteem to wit in Antiquity Multitude Consent Succession of persons outward Splendour of Congregations or worldly Happiness c. of which many of late do vainly boast 9. Furthermore the duty of those who belong to this visible Church doth not only consist in every particular Man's professing with his mouth and in life this saving doctrine of Christ for himself but also in Believers being united and joyned together among themselves whether they be more or fewer in their doing or performing those things which ordinarily cannot nor use to be performed but in a Society or Congregation and which render the Society or Congregation it self more Illustrious and Conspicuous 10. Which sort or kind of duties besides hearing of the Word preached and the profession of Faith already spoken of are chiefly two to wit the use of the Sacraments as they are called and the exercise of Christian discipline of which more immediately CHAP. XXIII Of the Sacraments and other Sacred Rites 1. VVHen we speak of Sacraments we understand the outward Ceremonies of the Church or those sacred and solemn Rites whereby as by foederal signs and visible seals God doth not only represent and shadow out unto us his gracious benefits especially those promised in the Covenant of the Gospel but doth also in a certain manner clearly hold forth and seal the same unto us and we again likewise do openly and publickly declare and testifie that we do embrace all the promises of God with a true firm and obedient Faith and that we will always with continual and thankful remembrance celebrate with
THE CONFESSION OR DECLARATION OF THE Ministers or Pastors Which in the UNITED PROVINCES are called REMONSTRANTS Concerning the chief Points of Christian Religion LONDON Printed for Francis Smith at the Elephant and Castle in Cornhil near the Royal Exchange 1676. THE CONTENTS OF THE CHAPTERS   Page Chap. 1. OF the Sacred Scripture and its Authority Perfection and Perspicuity 59 Chap. 2. Of the Knowledg of the Essence of God or of the Divine Nature 78 Chap. 3. Of the Holy and Sacred Trinity 93 Chap. 4. Of the Knowledg of the Works of God 96 Chap. 5. Of the Creation of the World of Angels and of Men. 98 Chap. 6. Of the Providence of God or his Preservation and Government of things 105   Page Chap. 7. Of the Sin and Misery of Man 117 Chap. 8. Of the Work of Redemption and of the Person and Offices of Jesus Christ. 128 Chap. 9. Of the Knowledg of the Will of God revealed in the New-Covenant 138 Chap. 10. Of the Precepts or Commandments of Jesus Christ in general and of Faith and Repentance or Conversion unto God 141 Chap. 11. Of Faith in Jesus Christ. 145 Chap. 12. Of good Works in particular and of the exposition of the Decalogue 155 Chap. 13. Of directing and denying of our selves and bearing of the Cross of Christ. 170 Chap. 14. Of Prayer and Thanksgiving and in particular of the Lord's Prayer 181 Chap. 15. Of special Callings and of the Precepts and Traditions of Men. 193 Chap. 16. Of the Worship and Veneration    Page  of Jesus Christ the only Mediator and of the Invocation of Saints 196 Chap. 17. Of the Benefits and Promises of God and first of Election unto Grace or Calling unto Faith 200 Chap. 18. Of the Promises of God that are performed in this Life to those that are already converted and are Believers that is of Election unto Glory of Adoption Justification Sanctification and of Obsignation or Sealing 209 Chap. 19. Of the Promises of God pertaining to the Life to come or of the raising again of the Dead and eternal Life 216 Chap. 20. Of the Divine Threatnings and Punishments of the wicked pertaining both unto this Life and unto the Life to come to wit of Reprobation Hardening Blinding and of Eternal Death and Damnation 218   Page Chap. 21. Of the Ministry of the Word of God and of the Orders of Ministers 222 Chap. 22. Of the Church of Jesus Christ and its Marks or Notes 230  Of the Marks or Notes of a visible Church 224 Chap. 23. Of the Sacraments and other Sacred Rites 237  Of Baptism 238  Of the Sacred Supper of the Lord. 240  Of other Sacred Rites but yet such as are indifferent 242 Chap. 24. Of Church Discipline 246 Chap. 25. Of Synods or Councels and of their manner and use 254  The Conclusion 260 ERRATA PAge 29. line 14. read are so tied P. 35. l. 18. r. the very said P. 37. l. 12. r. by God for disturbing P. 38. l. 9. for those r. these P. 39. l. 2. r. use a thing well P. 55. l. 12. r. for such P. 80. l. 25. r. state and relation of each to other Ibid. l. 27. for of r. by P. 88. l. 5 6. r. no ways sworn to any P. 91. l. 19. r. of any other Enemies P. 124. l. 1. r. now long since P. 140. l. 2. for assent â—r assert P. 151. l. 10. r. come to P. 182. l. 18. r. both these parts P. 185. l. 5. r. and in whom P. 186. l. 8. r. to forsake P. 202. l. 14 to 18. r. nor for that thereby the will of him that is called is by an irresistible power or by some omnipotent force which is neither more nor less than Creation or raising from the dead so effectually determined to believe P 223. l. 27. for in r. to P. 242. l. 4. add after themselves as coverts of the Body and Blood of Jesus Christ. P. 243. l. 10. r. as also P. 250. l. 19 20 21 22. unto the Word Sin to be expunged and to read And also withal there is even in the first place an exact regard to be had of the diversity or difference of Sins P. 256. l. 24 25. add after brought in that they be taken away or removed THE PREFACE TO THE Christian Reader THERE is no doubt pious Reader but that this Declaration of Faith which is published by us will be liable to the various and different judgements of men For as every one stands perswaded in his own mind touching both the necessity profit form and manner of such-like Declarations so is he like also to pass judgment upon this of ours There are some who think we ought to abstain altogether from all Confessions or Declarations and judg that they are not only not necessary nor profitable for the Christian Weal-publick but that they are also unlawful dangerous and hurtful in the Church There are some who do not indeed think it altogether unadvised to publish Confessions or Declarations much less do they think it unlawful or hurtful but they judge they ought to be conceiv'd and framed onely in meer pure scripture-Scripture-words There are some who indeed do not altogether disallow of Confessions though conceiv'd in other than bare Scripture-words but will have them to be so general and brief that they shall contain and comprehend nothing but what is absolutely and precisely necessary to be known and believed unto Salvation There are lastly others far different from these who judge particular Confessions and Declarations even of several most minute and small Controversies not only so far profitable but also necessary that without them a Christian-Society can neither have being nor well-being The so various diverse and differing judgments of all these this our Declaration is doubtless like to undergo and these indeed severally have specious and noâ— altogether improbable grounds for their opinions whereon they build and relie Those who judg that we ought altogether to abstain from Confessions or Declarations or that they ought not to be conceived but in meer and plain Scripture words of which sort of men in this â—ge there are found not a few otherwise pious and good men they as far as we can gather pretend for the most part three things for their opinion 1. For that by reason of them there is done no â—ight prejudice to the Majesty and Authority of the Scriptures 2. For that â—y occasion of them there is mighty dammage and detriment done to the liberty of Churches or Conscience and Propheâ—y 3. For that by the same a wide gap is open'd for Factions and Schisms in the Church And first indeed they think that by â—his very means the Majestie of the Scriptures is not a little derogated and detracted from for that both their sufficiency and perspicuity seem to be suspected and doubted of to wit as if they either did not fully and sufficiently contain all things
that are necessary and profitable for every Christian Congregation to know believe hope and do or at least did not use those forms of speaking which do clearly and perspicuously enough express those Divine Senses or Meanings which are chiefly savingly necessary and available to be believed but had need of Mens phrases and forms for the right understanding of them and application and use to make a due difference between Truth and falshood From whence afterward they say it comes to pass that the authority of the Scriptures is more and more weakned and at length wholly falleth and is transferred by degrees to those forms of Men as either more perfect or the more clear discoverers of what is right and false And certainly the experience of many ages seemeth not a little to confirm these Mens opinions in which say they for the most part it usually fell out that after forms of Confessions and Declarations began to be in esteem and the said honour to be given to them as though they did most fully express the hidden and involved sences of the Scriptures and most clearly and plainly propose those things which are necessarily to be held by the Churches of Jesus Christ the Majesty and Authority of the Scriptures began by little and little to decline and the truth as also the necessity of all Judgments and Opinions pertaining to the business of Religion to depend upon those forms in so much indeed that waving and undervaluing the Sacred Scripture they appealed unto them as the most certain Squares or Levels and unexceptionable Rules and he that swerved but a fingers breadth from them although moved thereto out of a regard to the Scriptures was without any further proof accused and condemned of Heresie And though at the beginning and in the very Cradles or Infancy of Forms as they say it fell not out but also over and above by Cautions or Restrictions and Protestations and other ways of that kind they obviated and withstood the same yet in tract of time by little and little their Authority prevailed and increased and through secret increasings by intervals and degrees it was insensibly established and confirmed until at length having spread its roots deep it began in a manner to over-top the very Scriptures So by this means in process of time some Oecumenical Councils and Forms of Belief or general Creeds which were concieved and maintained in them began to be so highly valued that a like and equal Authority was given to them with the Gospels themselves by the most of men Yea further even those things that were disputed determin'd by one single Augustine against Pelagius at length in process of time were advanc'd to that Dignity and Authority and that even among those who otherwise are not wont to set much by the Authority of Councils and Fathers that it is enough to condemn any one that teacheth in the Church if his opinion only seem to come near to Pelagius And that it doth commonly so fall out in other questions of Faith and hath fallen out from every age past they do very speciously affirm In brief these seem not to complain in vain that all Forms usually do together with their age receive the strength and increases oâ— too much Authority and that howsoever often-times they seem not opâ—nly and manifestly to be advanced and promoted to an unmeasurable greatness yet they become by degrees not withstanding even cautions protestations to the contrary notwithstanding the immutable Canons of Faith and at least secundary Rules and Levels and that indeed by so secret and imperceptible motions and advances that they are found of a certain not to come but to have come nor to grow but to have grown to the top of more than humane Authority and height of supreme Dignity They suppose also that these Forms do mightily endammage and prejudice the Liberty of Churches or Conscience and Prophesie for that where they are admitted into the Church it is impossible but that forthwith a tyrannical Law be brought in at the back door so that a man may not think speak write teach compare and interpret the Scriptuâ—es but according to what they prescribe and to call them into doubt or to contradict them though modestly is thought an heinous wickedness Nor do they want their pretence viz. That the publick Peace of the Church may be preserved entire Confusion avoided and Liberty turn not into Licentiousness from whence further they say it comes to pass that none especially if it be believed that the Common-Wealth also is interessed therein durst either inquire into those Formes and examine the Opinions that are contained in them by the standard of Truth or if any one called upon for parts and industry for that end shall inquire into them and in his judgment find some things to be false he cannot without apparent danger publish and discover them for the amendment of others And that indeed by this means such like Forms of Confessions and Declarations did terminate in most rigid bonds and more than Adamantine Fetters wherewith Liberty together with Truth are most straitly tied up and that Errour which is once received and admitted becomes stable and firm yea eternal Lastly they affirm that a large gap is opened by these very Confessions and Declarations for Schisms and Separations because as they have been hitherto used they have been the open and publick signs of dissensions by which no otherwise then by certain partition-walls Christians who ought to be most strictly joyned together and who in very deed agree in the main of saving doctrine are divided each from other whilst one indeed saith I am of Paul another I am of Cephas another I am of Apollos another I am of Christ and every one believeth that the purity of Religion and the hope of immortal life consisteth within his particular Congregation So that whosoever belongeth not thereto he is almost judged altogether excluded out of Heaven and the Kingdom of Jesus Christ. Whence it is necessary that there arise and flow as it were from a continual Spring perpetual and immortal hatreds and divisions of minds and affections These for the most part are the chief props on which the first and second sort rely and whereby they support their opinion specious indeed they are if viewed at first sight for that they make shew of no ordinary zeal for the Authority of God's Word for Liberty of Conscience for the Peace and Concord of Churches yet such as if more nearly looked into have not appeared to us of so great weight as that for their sakes we should deem our selves bound to desist from our purpose of publishing this Declaration of ours For doubtless they seem not undeservedly to reprove so much the thing it self as the corruption and abuse of the thing which as a Wen to a fair body oftentimes is wont to grow and cleave even unto those things which are best and most sovereignly wholesome in themselves
therefore efâ—-soon upon all occasions to inculate upon Churches and in the very Forms of our Confessions and Declarations accurately to express That they indeed ought not to be received for certain Jndices or Discoverers much less for Judges of the true Sences or Meanings viz. of Scripture but only for the Indices of those Sences or Meanings which the Authors thereof have held for true and that they were published to that end If that be done these three abuses will sufficiently and easily be avoided 1. None will flee to the said Forms to draw and take from them as from Fountains with a Faith void of doubting those things that are to be believed and further he will not run unto them in doubtful Sences of Scripture as the Indices of what is streight and â—rooked nor try and examine dark and controverted sences by them as by a touch-stone 2. None will be tyed or suffer himself to be tyed to their Meanings upon any other terms than so far and so long as he himself doth certainly find and is convinced in his Conscience that they accord with the Meanings of the Scriptures 3. In Disputations Conferences Examinations or Tryals men will never appeal to them neither will controversies of Faith be brought to the Anvil thereof but they will all wholly without fear or danger be brought to and examined by the Word of God alone as the only Rule beyond all exception and the true form of sound words which our alone Master Jesus Christ and his Apostles have left unto us And thus indeed there will be nothing that can justly be desired to detract Divine Authority from them and to give it wholly to the Sacred Scriptures Neither shall we then need to fear lest idols be made of them to be set up in the Church of Jesus Christ and placed in equal degree with the Scriptures or honoured with any like honour with them or lest bands should be knit of them whereby the Consciences of men should be bound or lastly lest poysons should be prepared of them whereby the sincerity of Faith might be infected or the Truth of Doctrine adulterated This Foundation therefore once rightly laid and this Principle firmly supposed there will alwaies remain in the Church of Jesus Christ whole and entire a liberty whereby any one may preserving safe the Laws of Christian Modesty Charity and Prudence without danger inquire into those Forms and without scruple contradict them that by this means there may be always a manifest difference between them and the Word of God to which alone that priviledg ought to remain sacred and inviolate that it alone is above and beyond all Controversie and Contradiction and that the Consciences of Believers are to be tyed to it only And yet is not this liberty to be extended so far as to turn into a dissolute and irregular licentiousness whereby every Man may unadvisedly speak what he please For he as much abuseth liberty who too much at pleasure loosenth the button thereof as he who fastneth it too strait All extreams are to be avoided and we to sacrifice to moderation which consisteth in the midst between Tyranny and a Wild and Unbridled Licentiousness Therefore Prudence and Charity are always to be taken into Council which will easily dictate when and how this liberty may profitably and without the Scandal of the Godly be made use of It is the part of Prudence to weigh things and to consider fit times and places wherein this or that Opinion either by word or writing may commodiously be proposed It is the part of Charity to have a regard of persons that they be not offended or troubled who ought to be edified It is not the duty of a Prudent and Pious Man and one truly Charitable to use promiscously upon every occasion with all Persons or in all Places when he so thinks fit the liberty of contradicting nay nor alwaies everywhere patiently to bear with all the Contradictions of others There is often a regard to be had both of the Things or Opinions which are contradicted and of the Persons with whom such Contradictions are propounded For there are some things of so great Weight and Moment that they cannot be gain-said without the extream hazard of our Salvation Freely to contradict these or quietly to suffer them to be contradicted by others would be the farthest from Prudence and Charity possible There are some things of that nature that they may without the danâ—er of any Mans Salvation suffer indeed contradiction but which yet to contradict is not necessary for the sake of the publick good and to be contradicted every where and at all times is not expedient For not every thing that is lawful is presently also expedient and edifying Very often the weakness of others ought to give law to our liberty and not seldom also the importuneness of others who have an itch after or unto variances â—rablings and contradictions and are pleased with the opportunity of strife contention upon every occasion To the one we must not give occasion of offence lest they fall From the other we must withhold all encouragements lest they hurt themselves and others For in this manner we ought alwaies to shun all endangerings of the Faithful especially of the weak lest we abuse our liberty to the destruction of any one but use it aright and to the edification of all But in things not altogether necessary and amongst those whom the Scripture calleth perfect and who have their sences exercised in the Scriptures to discern between what is true and false or who are more then ordinarily desirous of Truth that is more abstruse this liberty may alwaies have or take place without offence or danger For their industry indeed iâ— sharpned by moderate contradictions which are as it were the Whetstones of Truth and from which as from the striking or beating offlints against each other this Fruit is drawn or produced that either they see clearly that errour that formerly lay hid or are more solidly confirmed in the truth they hold Which fruit cannot but afterward redound unto the whole Church and that to the eminent promoting of truth and the glory of Gods name But to digladiate or strive with gain-sayings before the people out of the Pulpit and to desire or endeavour by the vellications or twitchings of publick Forms and Obâ—rectations or Back-bitings out of the Desk or Pue to make a Tumult among the rude common people or by publick Writings to traduce and contumeliously to provoke and inveigh against others would be next unto madness and most scandalous and dangerous Nor indeed can the knowledge of an unnecessary truth ever do so much good as the importune and immmodest inculcating or â—rging thereof may do harm and prejudice both publickly and privately And thus far concerning the first caution diligently to be observed in Confessions The second thing that is to be observed as to the right use of
Forms flows from the first if to wit there be not contrived of such Forms of Confessions and Declarations certain Spiritual Bonds Stocks and Fetters whereunto the Consciences Tongues and Pens of the Declarers be not so tied and fastned that none may recede from the phrases thereof manner of speaking order method c. but that he is also forthwith suspected and accused of Heterodoxie who is found to expound the Divine Scripture and sentiments of his own mind in other expressions or other order or method then what are expressed in them i. e. in those Forms of Confessions For by this means that liberty which so long as the truth of the Sences or Meanings themselves remain safe ought to continue whole and entire to all Believers in their expounding the Scriptures as they shall judg meet for the greatest furtherance of the Truth and edifying of Churches iâ— not only cast out of doors and banished out of the Church but also the authority of the Word of God is secretly and aâ— it were by mines supplanted and overthrown by the same For it can hardly otherwise be but that where the expressions of such Forms begin to be of morâ— account than those of the Word of God it self there the Authority of the Word of God should by degrees grow vile and sinâ— in estimation beneath those Forms And indeed if we will but mind it the chief and haply first step whereby humanâ— Forms ascended to the height of an usurped Authority and Majesty almost Divine was this that at the first they at tributed to the phrases words order and method thereof more than was meet a if in them all sences to be believed hoped and practised were more clearly briefly and substantially exprest thaâ— in those which we meet with in the Scriptures For from hence hath the esteem of them by little and little been encreased and that of the Scriptures lessened insomuch that according to the words phrases yea almost syllables and letters of the said Forms and according to the method and peculiar order of the same they began to determine and declare touching the truth and falseness of almost all Opinions and Meanings as if that could not be true which did not exactly and in every thing agree with them and as if he could not be free from Herisie or at least from errour and falshood who should though never so modestly contradict them or go but a straws breadth from them yea that should not almost swear unto the words thereof The which pernicious abuse and so manifest a corruption and inconvenience to withstand and prevent we ought at all times earnestly and almost only to inculate or repeat that such Forms of Declarations are not made for that end for to teach that the Sences or Meanings of Christian Religion may or ought most commodiously to be expressed in this order in this method in these phrases or manners of speaking and not in others but that in or by them they may be expressed rightly and commodiously enough or that in the judgment of those very Men that make such Confessions they are very exactly and truly contained in them For so to use them will not be a matter of absolute necessity but of meer liberty and he that useth them will indeed do well and yet he will not be judged to do ill that useth them not especially if he receive the sum of saving doctrine delivered in them and do not condemn those who in this point dissent The third thing which flows from those things that have been already spoken of necessary unto the right use of Forms is this That these Forms be not at any time held for limits and bounds within which Religion and the saving knowledg of God is believed in such manner to consist as if they who cannot in conscience assent to them or give their voice for them were therefore excluded from Salvation and shut out of the Kingdom of Heaven Far be that from us who firmly believe that Christians may unwittingly err in many things without the loss of Salvation and who judg that there are very few things that are precisely necessary to be known and believed for the obtaining Eternal Life Wherefore that we may demonstrate that this proud cruelty is exceeding far from us we do openly shew and declare that Forms of Confessions and Declarations are to be had in no other respect or account than for certain Ensigns and Standards set up whereby they declare who set them foâ—th that they judg that those Sences which are contained in those Forms do come very near the Truth and therefore unless they were taught better do heartily desire and wish that all others that are desirous of Truth and Peace would embrace them not indeed properly for this end that so at length they might be saved but that they might withdraw themselves from the danger of erring to the greatest distance may be For neither ought it to seem enough to a Christian to make towards Eternal Salvation by every means and in every way whatsoever the safest and surest is to be chosen except haply a just fear of some greater danger or scandal in the Church hinder the same For the good of Eternal Hapiness and of an immortal life ought to be of so great price with him that he ought to hate and carefully to shun all dangers which may turn away or withdraw his mind from imbracing the same Nor hath he any reason to fear that he doth therefore abet and patronize Schisme which the Apostle calleth a work of the flesh For if he haply depart from some Congregations to others he doth not forthwith contemn those which he leaveth or judg them as excluded from the hope of Salvation but only goes from those that are more impure to those that are more pure that he may shew that he hath a care and tender regard of every truth any ways serving to his own Salvation and approve his Conscience unto God and our Lord Jesus Christ. Nevertheless in the mean while he does his endeavour sedulously to maintain Peace and Concord with all that are truly pious as faâ— as is possible and to testifie his moderation or aequanimity to all that are good And indeed if Forms of Confessions and Declarations be drawn up with these bounds and as it were sacred limits oâ— their right use they will be judged noâ— only not unlawful or hurtful but on thâ— contrary most peofitable and wholsome to the Christian Common-Wealth yea and also sometimes necessary From whence they who would have them not only not necessary but unprofitable and consequently unlawful and hurtful are worthy to be thought to cast an uncivil reproach upon them For so far are they â—f themselves from derogating any thing from the Majesty of the Scriptures that is from their perfection and clearness that on the contrary the true authority thereof is no less confirmed and established by them than by Prophesyings or Expositions
of the Scriptures For seeing their truth both as to their sence manner of expression and method is to be asserted and maintained from the Scriptures themselves yea seeing the said very â—orms do profess that all and every one may and ought freely to do the same and consequently do remit or send us back from themselves to the Scriptures and expresly command us to appeal to them alone in all Controversies whatsoever certainly they ought not to be thought to confer unto the shaking or subverting but on the contrary to the establishing of the Authority of the Scriptures Nor do they in the least prejudice the liberty of Churches since none is precisely bound unto them yea seeing it is freely granted to every one to try them by the Standard of the Word of God lastly seeing every one may without danger or fear contradict them sobeit onely there be a careful regard had of Prudence Charity and Modesty Nor indeed do they open any gap to Schisms and Separations For neither is he to be thought to make a Schism that joyneth himself to those Assemblies wherein he seeth greater purity of Doctrine and Holiness of life to flourish and thrive sobeit he do not proudly dispise other Assemblies and forthwith judg them excluded out of Heaven or from the Hope of Eternal Life whom he sees somewhat more estranged from his own Society For Christian Peace and Concord may continue entire yea and also ought amongst Congregations divided and distinguished in or by Opinions so that the fault be not in us that all those who hitherto hold all things necessary to Salvation and do not obstinately press Doctrines or Opinions prejudicial to Godliness do not agree together and imbrace each other with mutual Charity and brotherly Love in the Lord Jesus But if we hinder those Churches from growing together and being consolidated into one body which might and ought to grow and be consolidated together or if being united and joyned together we unnecessarily divide them and separate them into parties then indeed make we our selves guilty of Schism and deserve to be impeached with God of disturbing Peace and Concord which is so true that the Apostle seems noless to make or prove them guilty of Schism who gloried that they were of Christ no less I say at least than others who said that they were of Paul or of Apollos or Cephas for that those despised these in comparison of themselves and did as it were think it scorn that they should be compared with them yea did reject them as it were strangers from Christ. Insomuch that the desire of Truth though the best and wholsomest doth not excuse any Man from the crime of Schism at least before God himself unless it be accompanied with a true love of Peace and Concord and an endeavour after mutual good will For of so great price with God is the true Peace and Concord of his Church that he is even displeased with a seditious Truth or a schismatical and turbulent manner of propagating the same And yet we deny not but that it may and doth usually sometimes fall out that in tract of time those like Forms obtain greater veneration and honour than is meet and at length unless there be diligent provision made aforehand and the growing evil sedulously looked unto or bewared of do very easily degenerate into Idols and Bands of Conscience and Ensigns or Badges of Schism Yet because all this is wont to fall out by accident we must not from thence make judgment of them seeing that is not the fault of the Forms themselves but of those who according to the preposterous diligence or rather malice of their own disposition do upon occasion abuse them and seeing the true value of things is not to be taken from the right or perverse and ill use of them For he that is evil and imprudent may sometimes abuse in the worst sort the very best things as on the contrary a good and prudent Man may use well a thing that is evil and hurtful in it selfe and improve it for a wholsome remedy at some turns Furthermore in the next place it hardly falleth out but that if such Forms of Declarations be not sometimes set forth a wide gap is opened unto other miscarriages and inconveniences if not more grievous yet at least alike and equal and a way is easily pav'd unto a dissolute licentiousness of foolishly venting every thing at least no better than tyranny Lastly seeing by that means which we have spoken of we may timously withstand those miscarriages and inconveniencies which some think will arise from thence For if those who have thought meet to set forth Confessions and Declarations of their belief had always kept within the said use of them they had never had place given them for their excessive authority in the Church But after that an exact account ceased to be had thereof their Authority began by little and little and as it were by degrees to be advanced insomuch that the Consciences Eyes Tongues and Pens of Men became to depend on them as upon certain Standards and undoubted Rules of Faith Whence afterward it came to pass that some by means of them as it were by certain letters of Heraulds at Arms have denounced War against all other Congregations and that they might have no hope of reconcilement left them the assemblies of Christians thereby have been divided and separated one from another even as Empires heretofore by Boundaries and Enemies Camps by Trenches and Bulwarks Lastly which is the utmost line of Tyranny that they have punished those who did contradict these Forms with Force and Sword and that with so great a zeal and heat yea fury that when prophane Persons Ungodly Dispisers of the Scriptures and Atheists are upon very easy terms pardoned these alone are destined to Prisons Racks Wheels Gallowses Crosses Flames and all the most exquisite punishments and torments imaginable and all for this only end that the Authority of these Forms may be freed from contradiction and vindicated from contempt and by that means forsooth the outward Peace of the Church and quiet of the Common-Wealth may be preserv'd undisturb'd The which way of procedure as it ought most justly to be hated and abominated of all Christians so hath it all along exceedingly disliked us who â—ndeed religiously fear to give or grant to any Writings Decrees or Ordinances of Men any Authority whatever either directive or coactive in matters relating to Faith and Conscience or to suffer the same to be given by others From hence pious Reader thou â—â—ilt easily understand what was our end and aim which we propounded to our selves in setting forth this Declaration Indeed the very same we said before and none other For this Declaration is not put forth to that intent that thereby a new snare of Consciences should be prepared or a constant Square and Rule of Faith and Doctrine prescribed to any to wit which should
But where we have not the Spirit of God going before us there we upon good right demuâ—â— and with-hold our assent and do both beg and grant pardon by course remembring that which our Saviour adviseth us Judg not that ye be not judged and which the Apostle Judg not any thing before the time untill the Lord come who will bring to light the hidden things of darkness and make manifest the Councils of Mens Hearts and then shall every Man have praise of God Hence we do not easily denounce an Anathema to him who we believe is held with a pure meer errour if he be otherwise pious fearing God and studious of a good Conscience and Divine Truth that is if he seem to us to love the Lord Jesus and highly to prize his Gospel by which alone he is willing to maintain his errour through which he ignorantly errs For we know how ready a matter it is in so great a multitude of Opinions so great a company of those that err so great a variety of wits or dispositions so great a plenty of hinderances and scruples so great weakness of judgments in such to slip and err and how easy it is by arguments true in appearance to be deceived and mistaken how harmless also it is in it self to err and to mistake in many things how great also clemency and kindness God is like to use towards such as simply err who pardoneth and remitteth even willful sins themselves to those that repent and how aliene or far from the gentle and meek disposition of our Lord Jesus it is not to pittie those that stray Lastly how sad and tragical disturbances that both rash and proud confidence of condemning hath at all times occasioned and made For Anathema's are wont to provoke Anathema's and where this chance is once cast all 's past and there is an end of all hope of remedy For the direful hatreds of parties suceed and the reins of hatreds being let loose they commonly at length with deadly and spiteful minds rush upon the slaughtering and Butchering of one another and the last fruit of these Condemnings and Anathematizings is an everlasting despair of cure That we might therefore avoid these mischiefs we have carefully and purposely forborn Anathema's deeming it sufficient ingenuously to have spoken the Truth and to have shewed the errour leaving in the mean time unto others a free judgment touching every errour and the greatness of the errour but chiefly to him who alone judgeth righteously and searcheth the Hearts and Reins of Men. We have already sufficiently sacrificed to unseasonable Anathema's and to those direful forms of sentencing to punishment each other we condemn we execrate and curse c. It is now time that we sacrifice to Christian Concord Meekness and Charity After so many sad and dismal cursings whereby on every side the fiercenâ—is of hatreds and mortal fallings out hath been irritated and exasperated let us lay aside such Enemy-like and exulcerated Minds and by gentleness by long-suffering by kindness by the Holy Spirit of Christ by love unfeigned by the word of Truth by the power of God by the Armour of Righteousness on the right hand and on the left after the example of our Lord Jesus Christ and of his Apostles let us fight against Errours that to our utmost power we may save those that err and deliver them out of the danger of Eternal Perdition Let us not be many masters for one is our Master Let us assent to or approve of the wholsome words of our Lord Jesus Christ and that doctrine which is according to Godliness Let us shun vain questions and strifes of words from which arise envy strife railings evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness Let not us condemn or shut out of the Communion of the Church those that Christ doth not condemn nor shut out of his Kingdom Again let us not become the Servants of Men but withal neither let us be Lords over the Faith of others Let our moderation appear unto all and in modesty and mutual charity bear with one another being certainly perswaded that none is lightly to be condemned or blotted out of the register of Christians that holds fast his Faith in Christ and in hope of the good things promised by him doth seek from the heart to obey his Commands though in the mean time he err in many things that in some sort or other concern Religion the which holy and worthily to be praised moderation or equanimity when the best and greatest God shall have inspired the hearts either of all or at least of the most of those who bear rule in Churches and Commonwealths with then at length the Truth of the Gospel will every where flourish and an holy peace in the Lord and Concord will set up a settled place of abode among all that are truly Godly The which that it may shortly come to pass in the whole World especially in the Christian but most of all in the Reformed we humbly beseech of God through Jesus Christ in Spirit and Truth These things thus premised we shall now come directly to the heads of our Declaration as those which we would have alwayes joyned by an indissoluble tye with this very Preface The Confession or Declaration of the Ministers or Pastours which in the United Provinces are called Remonstrants concerning the chief points of Christian Religion CHAP. I. Of the Sacred Scripture and its Authority Perfection and Perspicuity I. WHosoever desireth to worship God aright and certainly and undoubtedly to be everlastingly saved he must of necessity first of all believe that God is and that he is a bounteous rewarder of those that seek him and therefore must conform himself according to that Rule and Square which it is undoubtedly manifest was delivered and prescribed by the true God himself the supream Law-giver and established upon the promise of Eternal Life 2. That God is and that he hath at sundry times and in divers manners spoken in times past unto the Fathers by the Prophets and that he hath at length in the last times most fully declared and manifested his last Will by his only-begotten Son hath been a thing confirmed by so many and great Proofs Signs Wonders mighty Deeds or Works Gifts or Distributions of the Holy Ghost and other wonderful Effects and certain Events of several Prophesies and Testimonies of Men worthy of belief that any more certain more substantial and more compleat cannot be given or justly desired 3. The whole Declaration of the Divine Will which pertaineth unto Religion is contained in the Books of the Old and New Testaments and indeed authentically only in those which are called Canonical or which it can upon no just ground be doubted but that they were written or approved of by those Men who were inspired with and
obtains and hath her being a true Church And if indeed such an Authority as this agrees not with the very first primitive Church it self much less ought we to believe that it belongs to any Church at this day or any indeed succeeding that first and primitive one 9. The Doctrine therefore contained in these Books is of it self altogether Authentick and indeed of Authority Divine and uncontrollable and by reason of the infallible veracity of God deserves altogether and challengeth undoubted Credit and Belief and by vertue of its autocratorical or absolute and supream Power most humble Obedience from us And whatsoever Doctrine or Tradition wants this priviledg of being of a Supream and Divine Revelation it hath not by any Right either the same or the like Authority with it much less that which either decreeth any thing else either contrary to it or diverse from it and that by an usurpt Authority or at least otherwise than is contained in writing in these Books commandeth it to be declared or being declared to be believed upon the pain and peril of the loss of Salvation since God can neither contradict himself and no Authority either Humane or Angelical ought to be equalled to the Divine 10. And now because such Divine-like Authority as this belongeth unto and agreeth with these very Books only it is therefore even withal necessary that by them alone as by Touchstones and firm and â—â—ovable Rules we examine and try all Controversies and Debates in Religion and by them only to reason discourse and judg of them and so to leave them to God alone and to Jesus Christ as the only supream and infallible Judg peremptorily to be decided for we are not to think that it was any ways God's will and pleasure in the least that they should be decided by any judicial or authoritative right by any visible Judg and one ordinarily speaking in the Church sith it hath pleased him to leave us in his Word a rule only directive or to judg only directively by and not withal coactively or by way of constraint but that there ought to be an infallible Judg always speaking in the Church he hath no where signified nor hath he in his Word pointed out who he should continually be but hath expresly commanded all every one alike to search his Laws or Judgments and Statutes to try the Spirits whether they be of God yea to try all things and to hold fast that which is good and moreover hath promised to such as search into his Laws and seek the understanding of them his Grace and Holy Spirit and those who have searched the Scriptures and examined Controversies of Faith by them yea who have diligently tryed by the Rule and Square of the Scripture those things which have been spoken by the Apostles themselves he hath commended and praised them with singular Elogies 11. Therefore they who do freely give themselves or suffer to be given by others this irrefragable Authority of peremptorily deciding of Differences and Controversies of Faith or Religion either all or some either to some certain Church or Synod of Doctors or to any Society of Men whatsoever or to any single Person who also may be ungodly and profane as to a visible and speaking Judg and will have Mens Consciences hâ—ld and bound by this decision they build upon no firm reason much less upon any Divine Authority nay rather they are to be thought to do it against both the one and the other alike Besides that they do by this means greatly weaken and wholly void that Christian duty of searching the Scriptures of trying the Spirits of proving all things c. and withall both the necessity and advantage of pious and devout Prayers 12. For this therefore at least most weighty and withall most just cause we suffer not our selves in Controversies indeed of Religion in the sacred concerns or causes of Faith to be prest with the bare Authorities of Men suppose with the Glosses and Opinions of the Fathers as they are called the Determinations of Councils or Synods the Articles of Confessions the Placits or Opinions of Divines or the Conclusions of Universities much less with long since received Customs or with the Splendor and Number or Multitude of Men of the same Opinion or lastly Prescription of a long times continuance c. For doubtless at this turn we ought not to mind what this or the other Doctor of the Church or Assembly of Doctors though never so renowned for their supposed Learning and Sanctity nor what this or that Synod or particular Church but what he who is before all and who alone can neither deceive nor be deceived our Lord Jesus Christ hath said and prescribed in his Word 13. Nor is it strange for in these very Books is perfectly contained a full and more then sufficient Revelation of all the Mysteries of Faith especially of those which are simply necessary for all Men in general and every Man in particular to know believe hope and do for to obtain everlasting Salvation so that there is no one point no not the least requisite for the right information of Faith or of a life pleasing unto God precisely necessary to be held by any Christian which is not abundantly contained in these very Sacred Books And by things necessary unto Salvation we only understand those things without which it is utterly impossible for any Man either to obey the Commandments of Jesus Christ aright and as he ought or firmly to believe his Divine Promises and which are therefore such that without a Man 's own manifest fault they cannot be denyed unknown or called in question by him 14. Furthermore the perspicuity of the said Books although in some places especially to the unlearned and less exercised they be obscure or dark enough is so great especially in Meanings necessary to be understood unto Salvation that all that read them not only the Learned but the Ignorant also that are endued but with common Sence and Judgment may as far as is sufficient attain to the understanding of them sobeit they suffer not themselves to be blinded with Prejudice vain Confidence or other corrupt Affections but search this Scripture diligenrly and devoutly which we believe is not only lawful for all though otherwise Rude Ignorant and of the common People or Laicks but also commanded and enjoyned them of God and study to be acquainted with those phrases or manners of expression which are peculiar to the Scripture and were most clear and significant at that time wherein those Books were written and whilst the same idiom or propriety of speech yet flourished that such as these we say may from them abundantly understand all things pertaining to true Faith and Godliness not only those things which are necessary but also under the very reason of their necessity towit that
they are necessary and as far as or how and upon what accounts they are so and that Men honest teachable and truly fearing God do really most easily understand them 15. But because there be very many even amongst Christians who either do not at all or else not with sufficient attention read these Books nor with care and Judgment consider what they read or do not frequently as is meet piously implore the Divine Help and Assistance or else being tainted or filled with Prejudice Self-Confidence Hatred Envy Ambition or other corrupt Affections are imploi'd in reading of these Books and then indeed next because even in these very Books themselves we often meet with here and there as well things as phrases peculiar to the said ancient times and also tropical and figurative manners of speech which at this time afford us some darkness and difficulty and which are such that unless one be solidly instructed in all these or else bring with him a mind very docile honest and void of Affection or Partiality unto the judging or discerning of them they may easily be wrested to a wrong sence yea to a perverse and such as is prejudicial to Salvation from hence ariseth not only just reason alone that we may not treat of many other now why the interpretation and explication of the Scriptures profitably may yea and alwaies ought to have its place allowed it in the Church 16. But the best Interpretation of Scripture is that which most faithfully expresseth the native and literal sence thereof or at least cometh nearest to it as that alone which is the true and living Word of God whereby as by incorruptible Seed we are begotten again unto the Hope of Eternal Life Now we call the native and literal sence not so much that which the Words properly taken hold forth as indeed it very often falls out as that which though the words rigedly taken do not insinuate or hint it yet is most agreeable to right reason and the very mind and intention of him that uttered the words whether it were expressed properly or figuratively The which may and ought to be known and discovered by the scope and occasion of every place also from the Subject Matter Antecedents and Consequents that is things going before and following also from comparing of like places with like and from palpable Absurdities otherwise like to follow and other Arguments of that kind or from the consideration and weighing of things together 17. But to desire to fetch or take this exposition from any other Author Head or Fountain whatsoever to wit from any Symbol or Creed of Mens making or Analogy of Faith in this or that place received or any publick Confession of Churches which we also before advised in our Preface which we would never have at any time severed or divided from this our Declaration or from the Decrees of Councils or Consent of Fathers one or other though even the most or greatest part of them is a thing too uncertain and oftentimes dangerous 18. And yet do we not therefore lightly despise the pious probable or long-since received interpretations of others especially of the ancient Fathers whether Greek or Latin much less so as proudly or arrogantly to reject their unanimous consent but we do then at length and that indeed modestly recede from them when we find in our Conscience that they alledg things aliene from or not agreeable with the true sence of the Scriptures or things contrary to it Nor do we think that we do by this means do them any wrong Since not only every of them apart but also the most of them jointly yea all of them taken together might in many things err and themselves also have freely acknowledged it of themselves with one accord and therefore do expresly forbid that their writings be simply or without any more ado believed but desire that we at length so far approve of them as they agree with the Sacred Scriptures and on the contrary that we freely reject them so far as they disagree with the same CHAP. II. Of the Knowledg of the Essence of God oâ— of the Divine Nature 1. FUrthermore our whole Religion contained in these very Books doth briefly consist in our right knowledg of the one only true God and Jesus Christ the Mediator whom he hath sent and in a lawful or due Worship of both in or under the hope of a Life eternal and immortal after Death to be certainly obtained and enjoyed in the Heavens according to the free promise of the same 2. And that God may be rightly known and piously worshipped and that according to the Scriptures three things offer themselves necessarily to be considered and held by us his Nature Works and Will The Nature indeed of God that we may understand that he is of or in himself most worthy to be worshiped of us his Works that we may know that he may rightfully and defervedly require of us what manner of worship soever he please lastly his Will that we may be clearly convinced that he will be worshipped of us and withall know after what manner he will and ought to be worshipped by us that we may assuredly hope for Eternal Salvation from him Howbeit concerning the Nature and Works of God all those things are not necessarily to be held which in every respect at least whatsoever belongs to the Divine Essence and all the modes or manners of its working and kinds of operations much less all those things which either according to the likely and specious placits of the Schools or from the probable discourse of Reason are wont to be affirmed of them but those only without which the Divine Will revealed in the Scriptures either cannot be rightly understood or performed by us Since they only who do the will of God and keep his Commandments are every where in the Scripture said truly to know God and on the contrary they that do not the same are said not to know God So that that alone deserveth to be called the saving Knowledg of God which is joyned with the practice of Piety But other things pertaining hereunto although haply they may be profitable more or less either for the promoting of Piety or for the better understanding and more happy composing of Controversies of Religion that may happen yet they ought not to be held for necessary doctrines of Faith which we cannot be ignorant of without the loss of Salvation 3. As to the Nature of God the Scripture holds forth God unto us under a twofold consideration 1. Absolutely and generally in his essential Attributes to wit whereby he doth unfold or declare unto us his Spiritual Nature and glorious Majesty common to the distinct or several Persons sofar as is requisite for our Faith and Salvation in this Life 2. Distinctly relatively in the mystery of the Sacred Trinity
shame may be wrought in him and himself be brought to saving repentance adding withal if extreme necessity require it an express and serious Declaration of the Church that as long as he remains impenitent he is a stranger from or wholly unmeet for the Kingdom of Heaven as one that wittingly and advisedly persists in a manifest crime or work of the Flesh. Yet notwithstanding the peace of the Church or the said communion thereof is always readily to be restored to those that are avoided or excluded from the brotherly communion thereof after probable testimony given of their repentance especially if they shall seriously desire it 7. Howbeit from this avoiding which we have spoken of as to domestick Society or Converse of Life they are to be exempted who are either mutually bound and tyed to each other or at least the one part to the other either by some divine and indissoluble contract as Husbands and Wives or law of nature as Children or necessity of duty as Menservants and Maidservants 8. Furthermore this Discipline is not such a kind of action as is exercised by the Church with any carnal power or worldly Authority or coactive force but it is only the Churches own voluntary departing or separating from him with whom they may no longer live or converse as with a Disciple of Jesus Christ. So that the Rulers or Governors of the Church do not so properly nor so much sever and separate the said person from themselves as they sever and separate themselves together with their people from him and that by the command of Jesus Christ himself their Lord and cannot nor will not otherwise converse with him than with an Heathen and Publican or with any publick and profane sinner so long indeed as he shall continue impenitent 9. Wherefore they who exercise this same discipline not only with a fleshly power and coactive force but who do also extend it unto bodily and capital punishments especially under pretence and colour of Heresie commonly so called they do arrogate and assume to themselves too great a power yea altogether unmeet and unlawful yea further they do in deed and truth oppress the liberty of Mens Consciences and of Prophesie and do change this saving and wholesome remedy in Wisdom appointed by our Saviour for the amendment of Sinners into a most deadly poyson and that which was designed for their health and safety these Men turn to their subversion and ruine wherefore also those who any ways patronize or defend the killing of Horeticks or any the like Tyranny or persecution for Conscience sake we hold and judg that they are altogether estranged from and contrary to that most meek or mild Spirit of Christ and do also fight with unmeet and preposterous weapons against heresies and consequently do bring themselves under the guilt of a most heinous sin in the sight of God CHAP. XXV Of Synods or Councels and of their manner and use 1. ANd thus indeed all particular Curches being taken severally or apart are to be govern'd by their own Ministers that is by their own Bishops and Elders But if in the mean while any thing more hard then ordinary in Doctrine or Manners or Rites proper and peculiar to the Church which may either concern all or at least many Churches shall happen or fall out to be disputed and debated then may Synods or Ecclesiastical Assemblies profitably be appointed and held and sometimes ought and that after the example of the Apostles themselves and they either greater or lesser as the necessity of the case shall seem to require They may we say profitably be appointed and held if indeed a right and lawful order and manner be observed in them and chiefly if these following Articles or Heads be diligently attended to and kept Act. 15. 1. c. 2. I. If in them both the truth and profitableness and necessity of all Opinions or Doctrines be nor examined and tryed by any humane square or factitious i. e. made or devised rule whatsoever it be but only by the Word of God II. If a full and plenary liberty be granted to every one to speak his own Opinion or Judgment without scruple or fear of danger and to enquire into the Opinions of others and duly to examine the whole matter that is in Controversie III. If there be none admitted in them but â—it and meet Men that is Men skilful in divine things and who are mighty in the Scriptures and have their Senses exercised to discern between what is true what is false especially Men pious prudent grave moderate studious or lovers of Truth as well as of Peace as also truly free and during the time of the examination of the Controversie simply tyed to none either Person or Church or Confession c. but only to God and Christ and his sacred Word Lastly men free from all corrupt or perverse affections as wrath hatred partiality or abetting of parties IV. If in them it be not precisely or chiefly urged that Controversies of Faith be by any means at least whatsoever it matters not what right or wrong taken away or removed or decided against one party or the other and that only for this end either to procure or preserve the outward quiet and tranquillity of the Common-wealth but that it may be chiefly endeavoured that Heresies Schisms and other such like publick miscarriages and scandals be first and foremost kept out of the Churches or that being already brought in and so by that means Piety and Truth as also liberty and Christian Charity may be always consulted and provided for in them and therefore V. If plain saving and necessary Truth be straitly and closely held and retained in them and yet so as that for those that dissent and who are yet ignorant of the Truth there be no danger created for them upon that account nor any force or violence done or offered to their Consciences but that saving Truth be only prest upon them by perswasions and reaonss and that with the greatest gentleness and meekness of mind and spirit imaginable and in other things that a moderate Liberty of dissenting upon certain terms and conditions may remain safe inviolate and the Remedies of mutual peace and concord commodiously sought out VI. Finally if what is determined in them be always left liable to a free examination and a further review afterwards yea if it be seriously will'd and commanded that all their Decrees be diligently examined and weighed by the Word of God and that no Man be envied and maligned or at any time endangered for so doing 3. And in those Synods next to or after the Supreme Authority of God and of Christ there ought also to intervene the Authority of the Christian Magistrate as of a nursing Father of the Church if so be there be any such in the Church as of
Eph. 4. 3. Nevertheless in that whereunto by the help and guidance of Christ we have already attained let us walk by the same rule and be alike minded or affected and if in any thing we be otherwise-minded God will reveal even this unto us Phil. 3. 15 16. Grant he that we may daily more and more to his Glory grow and make progress in true Faith Piety Charity Prudence Gentleness Meekness and other holy Endowments and Christian Virtues and endeavour patiently to bear with and gently or mildly to amend one anothers Infirmitities Errors and Failings that being rooted and grounded in Love we may be able together with all Saints to apprehend what is that breadth and length and depth and heighth and that love of Jesus Christ which passeth all understanding that so we may be filled even unto or with the whole fulness of God To him who with infinite redundancy is able to do above all those things which we ask or think according to that power which worketh in us to him we say be Glory in the Church by Christ Jesus throughout all ages World without end Amen FINIS A Prolepsis concerning a four-fold sort of dissenters touching things of this kind Objections of the first and second sort 1 Cor. 1. 12. A general Answer What is the true use and end of Consessions That they are not precisely necessary That yet they are useful and lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they are sometimes also necessary Three remedies against the abuses of them Of their true and false authority * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of their three-â—old abuse For a moderate liberty to examine them Against the unbridled Licentiousness of some Nor bands of Consciences That they are not limits nor bounds within which Religion is to be shut up * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Conclusion of what hath been said 1 Cor. 1 12. Of bâ—waring of an accidental abuse The scope of this Consession Against the Calumnies of some Of the matter of this Consession Against the third sort of dissenters What heads herâ— are chiefly expounded and why 1 John 2. 4. Of the five controverted points in Holland * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against rash Anathema's Gal. 1. 8. 1 Cor. 16. 22. Mat. 7. 1. 1 Cor. 4. 5. An exhortation to the study of peace moderation and forbearance 1 Pet. 2. 23. Apoc. 2. 23. Jam. 2. 1. Ma. 2. 3. 10. 1 Tim. 6. 4 5. Phil. 4. 5. The Foundation of Religion is Faith in God * Heb. 11. 6. †◠Mat. 7. 21. Gal. 6. 16. ‖ Heb 11. 1 Joh. 1. 18. The Revelation of the Godhead in the Old New Testament * Heb. 2. 3 4. Deut. 29. per totum Act. 2. 22. 1 Thes. 1. 5 1 Joh. 1. 1 3. The Canonical Books of the Old Testament †2 Tim. 3. 15 16 17. 2 Pet. 1. 20 21. ‖ Luk. 16. 29. 24. 27 45 46 47. Act. 17. 2 3 24. 14. 26. 22 23. Rom. 1. 2. The â—oâ—ks of the New Testament * Luk. 1. 1 2 3. Joh. 19. 35. 20. 31. Act. 1. 1. divers other places †2 Pet. 3. 15 16. 1 Thes. 2. 2. Eâ—h 2. 3 â—◠‖ 2 Pet. 3. 1. 1. Joh. ◠◠〈◊〉 4. * Rev. 1. 1. 12. 18 19. with other places The certainty of both The Apochryphal Books Arguments for the certainty and truth of the Scriptures ‖ Act. 5. 11 13 14 15. Heb. 2. 3 4. Act. 10. 37 38 39. * Act. 2. 14 c. Act. 5. 29 30 31 32. †Mat. 5. 6 7 8. chapters ‖ 2 Pet. 1. 4. Heb 8. 6. 2 Cor. 7. 1. * Rom. 10. 18. 1 Cor. 2. 3 4. 2 Cor. 3. throughâ— out 2 Cor. 4. 2 3 4 5. c. 2 Cor. 6. 4 5 c. Col. 1. 6. 23. Act. 5. 14 c. Act. 19. 11 12. and so following A Prolepsis or prevention and answering of an objection touching the Testimony of the Church †Luk. 1. 1. Col. 4. 16. 1 Thes. 5. 27. and 2 Thes. 3. 17. ‖ Eph. 2. 20. Act. 2. 42. 1 Thes. 2. 13. * Rom. 10. 14 15 16 17. Joh. 10. 3 4 27. 1 Pet. 1. 23 24 25. chap. 2. 1 2 3 c. The Authority of the Sacred Scripture †Esa. 1. 2 3. Heb. 1. 1. ‖ Deut 4. 2. 12. 32 2 Tim. 3. 15. 2 Pet. 1. 21. ‖ Mat. 15. 9. 16. 6. Gal. 1 8 9. The Sacred Scripture is the only Rule of Controversies of Faith * Isa. 8. 20. Act. 17. 11. †Jam 4. 12. Maâ— 13 8. ‖ Psal. 19. 8 9. 119. 105. Luk. 16. 29 31. * Deut. 6. 6 7 c. chap. 11. 8. so on †1 Joh. 4. 1. so on ‖ 1 Thes. 5. 21. * Prov. 2. 2 3 4 c. chap. 3. vers 13. so on Psal. 1. 2. †Act 17. 11. 2 Pet. 1. 19. And not the Church or a Synod c. * See the places 〈…〉 a little before 〈◊〉 8. 20. c. ‖ Psal n 9. 33 so on Eph 1. 16. so following chap. 314 15 c. Mat. 7. 7 8 c. Jam. 1. 5. An exaâ—â—â—nation and conâ—â—tation of the contrary errour Mat. 23. 8 9 Rom 15. 18 Gal. 1. 8. and so following The Perfection and sufficiency of the Holy Scriptures * 2 Tim. 3. 15 16 1 Pet. 1. 23 24 25. 2 Pet 1 19 20 21. †Rom. 10. 9 c. Mat. 5 6 7 ch through out Heb. 5. 9. Gal. 5. 6. 6. 15 1. Joh. 5. 1. c. * Psal. 19. 8 c. Psa. 119. 105 130. 2 Cor. 3. 14 15 c. 4. 3 4 â— Pet. 1. 19. The clearnâ—ss and perspicuity thereof †Joh. 5. 39. 40. 2. Pet. 1. 19. Luk. 16. 29. c. 1 Thes. 5. 20. ‖ Psa. 25. 12 14. Joh. 7. 17. 8. 47. The causes of its obscurity * Job 3 18 19 c. 〈◊〉 5. 39 40 c 12. 39 40 c. ‖ 2 Pet. 3. 16 2 Cor. 3. 14. * Acts 8. 30 31 c. 18. 24 25 c. And of its Interpretation †1 Cor. 12 7 8 c. chap. 14. throughout 1 Thess. 5. 20 21. Which is the best sure st Explication of Scripture ‖ Heb. 4. 12 13. 1 Pet. 1 23 24 25. Jam. 1. 18 21. * Mat. 4. 4 5 c. and ch 22. 19. 2 Pet. 1. 20 21. 2 Cor. 3. 13 14 15 A prolâ—psis or prevention of an objection The two chief heads of Religion * Joh. 17. 3. 1 John 2. 23. chap 5. 11 12. 2 Joh. 9 Three things to be known of God †Heb. 11. 6 7 c. Acts 14. 15 c. ch 17. 24 c. But not equally or alike necessary A twofold knowledge of God ‖ Job 28. 28. Jer. 2. 8. 22. 16 Hoâ— 6. 6. Tit. 1. 16. 1 Joh. 2 3 4 c. and ch 3. 6. Of the Nature of God *