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
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
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
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
instructed and guided by Gods Holy Spirit such as in the Old Testament are the five Books of Moses the Book of Joshua Judges Ruth the two Books of Samuel two of the Kings two of the Chronicles or Paralipomena i. c. things omitted or past by Esdras Nehemiah Ehster also Job the Psalmes of David the Proverbs Ecclesiastes the Song of Songs the four greater Prophets to wit Esaias Jeremiah with his Lamentations Ezekiel and Daniel the twelve lesser Prophets to wit Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah and Malachi 4. In the New Testament there are the four Evangelists Matthew Mark Luke and John the Acts of the Apostles the Epistles of Paul to wit to the Romans the former and latter to the Corinthians to the Galatians to the Ephesians to the Philippians to the Colossians to the Thessalonians two two to Timothy to Titus to Philemon also the Epistle to the Hebrews one Epistle of James two of Peter of John three of Jude one lastly the Revelation 5. That all the said Books were written or approved of by Men Divine and not to be excepted against hath in former times been clearly found and proved by so many and so certain and evident Testimonies and Proofs that there can nothing further justly or reasonably be desired For though at sometimes there hath been made some doubt of some few of them towit whether they were penn'd or approved of by those very Authours whose names they bear yet at length the matter being more narrowly examined and the truth searcht into it hath been abundantly evicted that they were in deed and in truth penn'd or approved of by Divine Men and those whose Authority was infallible and credit undoubted of with all Believers 6. Besides the said Books of the Old-Testament there are others also which have been now long since had in great esteem with many commonly called Apochryphal the which although they are not of â—orce to confirm Doctrines of Faith yet may they though some more some less profitably be and are usually read for the proficiency of Faith and Life such as are Tobie Judith Baruch Wisdom Ecclesiasticus the third and fourth of Esdras three Books of the Maccabees and certain additions unto Esther and Daniel which are commonly known 7. That the Doctrine contained in the Books of the New-Testament by which also the Truth and Dignity of the Old Testament is abundantly establshed and confirmed is altogether True and Divine is not only clear and evident from its being written or allowed of by the said Divine Men we named before and its being delivered by them unto the Churches nor from its being confirm'd and establisht or ratified by divers and innumerable miracles and mighty deeds Signs and Prodigies exceeding all humane and Angelical Wisdom and Power and furthermore by the glorious Resurrection from the dead of the first Author of it even our Lord Jesus Christ and his Exaltation asserted by many irrefragable Testimonies and Proofs but also even chiefly from its containing precepts so transcendently perfect righteous just and holy that any more perfect just equal and holy cannot be devised or thought of and promises so exceeding Great Rich and Precious that neither the mind of Men nor Angels can conceive of any more Excellent more Divine and Worthy of God To which the admirable force and efficacy of the Doctrine it self addeth no small weight towit that it although such an enemy and so ungrateful to the slesh was by a very few Apostles and they plain simple weak Men Men most aliene or free from not only the crime but also the very suspicion of all simulation and forgery Men advantaged by no helps of Worldly Eloquence of no renown upon any accounts of humane Authority without force without arms only by the perswasion of Reasons and Arguments and demonstration of the Spirit withal by men armed meerly with Innocency Sanctity of Life and Patience in a very short time in all places though the whole Kingdom of Satan and all the World almost made resistance and head against it was wonderfully disseminated and so spread it self far and wide on every side into all quarters that innumerablemy riads of men of all ranks Orders and Conditions not only of ignorant or private men but of the most learned and wise not a few leaving their ancient and countrey-rites and Religions in which they were born and bred without any hope of any Earthly advantage nay but rather with a certain expectation of afflictions ignominy and all manner of dangers and miseries did most constantly adhere and cleave thereunto yea so far did the force hereof prevail that all other Religions else although every where establisht by humane power and force the Jewish only excepted because that was of God did almost wholly vanish and became extinct at the rising brightness of the same 8. And although indeed the primitive Church which was in the Apostles days might most certainly know and undoubtedly also did know that these Books were written or at least approved of by the Apostles and delivered as it were from hand to hand the knowledg hereof unto us and deposited or left the same with us as a certain pledg in trust yet do we not therefore hold these Books for True and Divine because the primitive Church hath by its uncontrollable Judgment judged them true or that they contain in them Divine Sences or Meanings and hath by its infallible Authority decreed that they be held or accounted for such For first it was not necessary that the Church by its Judgment should define and by its Authority determine that those Books which were written or approved of by the Apostles were true and Divine or of God or no for that both before and without all such manner of Judgment was altogether certain and undoubted of by all Christians both in general and particular insomuch that assoon as any one of them knew that any thing was written or approved of by the Apostles he might even thereby and of right ought to know that the same was true and of God or Divine and needed not any other Judgment in the case In the next place neither indeed could such a judgment of the Church suffice seeing no Man can be certain no not so much as probably of the being of any Church unto which such an Authority is said to belong except he be first assured that those books wherein the said Authority is said to be given or assigned to the Church are true Divine and seeing he cannot know and determine for certain that any Church is the true Church of Christ if he be not already undoubtedly sure and certain before that whatsoever is contained in the said Books the same is true and from God for by vertue of that very Faith or Belief whereby the Church embraceth or receiveth that as true she her self finally
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
the Week which is usually called the Lords Day was appointed or set a part by the primitive Church for Sacred Assemblies Exercises mostly because to attend upon or to give up our selves unto Spiritual Holy Works and even also unto outward Exercises of Piety is a thing laudable of or in it self we altogether judg that Christians do rightly and piously that after the example of the primitive Church except some more urgent necessity force them to do otherwise neglect not to observe that pious use or custome and set apart the first day of the Seven yet far from all Judaical Superstition as Holy form the rest and to that end abstain from all Works not necessary that they may the more diligently and without distraction attend upon and wholly bend their minds unto Divine and Heavenly Meditations and other Godly performances and duties and on the contrary those that do otherwise we judg them worthy of just reproof as breakers of publick order and decorum or decency And thus much of the Precepts of the first Table Now followeth the second 7. The first Precept of the second Table or fifth in order is that we honour our Parents that is that we yeild unto them due Reverence or Honour Love not only in words and outward gesture but also in lowliness of Mind and sincere Affection yea that we commend our selves unto them by our ready Obedience and free and chearful service howbeit always in the Lord that is in nothing but in those things which well agree with the Commands of the Supreme Lord of all Jesus Christ or at least are not repugnant thereunto For when there is this contrariety between the commands of the one and the other we are then commanded even to hate our Parents and to leave or forsake them Lastly that we requite them and shew from the heart all Thankfulness for the Benefits and Kindnesses that we have received from them to wit by relieving their Wants by winking at their Infirmities by modestly hiding their Faults or gently excusing them and putting a favourable construction upon them and in special manner by bearing with Patience and Long sufferance their Harshness and Frowardness and as far as may be by amending them by fair and courteous means 8. And under the name of Parents be and usually are comprehended not only Parents properly so called but also all other Superiors to wit Lords or Masters Tutors or Guardians Schoolmasters Pastors Elders especially good and pious Magistrates who indeed represent the place of Parents that is who rule their Subjects by just Laws and equal Judgments and defend indeed the Good and Innocent against the Injuries of the Wicked but restrain villainous and lewd Persons by just Terror yea who out of a Love to the Publick Good and Zeal of true Justice yet with a regard always had of Christian Clemency Moderation and Lenity do not let them go unpunished and so justly distribute Rewards to the Good Punishments to the Bad and to every one his own due right lastly who protect and defend their loyal or faithful Subjects when necessity altogether requires it and when after more gentle remedies tryed in vain it cannot be done otherwise even by the Sword as far as they can with the safety of Christian Piety and Charity To whom again their Subjects stand bound to give them not only Honour and Reverence but also to pay them Tribute Custom and Taxes and to perform unto them other Offices of Obedience of that kind Which is so far true that they ought not to deny these so far as it may be done with the preservation of the Integrity of their Conscience no not to those Magistrates that are cruel and unjust 9. The sixth Precept is That we do no Murder that is that we do not at any time purposely hurt or prejudice the Life or Health of our Neighbour and if haply he be our Enemy by whom we have been hurt or injured that we do not out of a desire of Revenge hurt him again or wish him any Mischief much less do him any but that we be always free from all unjust Anger Hatred and desire of Revenge and that we every where shew the same in our Words Gestures and Deeds and on the contrary that we do not only wish him well in Mind and Affection but also that we bless him withour Mouth and Tongue and wish and pray for all things healthful to him both for Body and Soul And furthermore that according to our Ability and Power we do really do him good and in very deed relieve him if he hunger by giving him Food if he thirst by giving him Drink if he be naked by clothing him if he be sick by visiting him if in Prison or a Captive by comforting him if he have offended us by forgiving him Lastly if he will wish and do us Ill that we do all the quite contrary to him and so at length overcome Evil with Good 10. The seventh Commandment is that we do not commit Adultery that is that we do not upon any account whether we be Bond or Free libidinously defile our Neighbour's Bed or violate his Chastity And in particular that we diligently avoid Poligamy and all wilful Divorces but in case of Adultery and therefore take heed of marrying her that is put away for any other cause than Adultery that we keep our selves far from Fornication extravagant Lust and all Impurity and the occasions and Provocations thereunto both in a Marryed and Single Estate and that we carefully on the contrary exercise Continency Chastity and Honesty at all times and in all places even in Words and Gestures 11. The eight Commandment is That we do not Steal that is that we do not seek to convey and keep unto our selves the Goods of our Neighbour whether publick or private whether sacred or prophane by any unlawful means either Force or Deceit or Guile but rather that we put by and prevent all dammage and loss unto him as far as lyeth in our power and therefore if haply he be simple that we do not deceive him if he be imprudent or unwary that we do not circumvent him if he be weak that we do not overpower him oâ— run him down that we do not by Terror Threatnings and other unjust ways compel him to give or to lend unto us if he be Poor and Needy that we do not oppress him with Usury but rather that we assist him with our Alms all manner of advice and our help and endeavour and of those things which are not precisely necessary for our own natural support we freely and liberally minister Supply unto him lest haply whilst we keep to our selves those things which are due unto him especially in his greatest necessity both by the Law of Nature and the Law of God we commit some
praise his benefits and favours 2. And these like Rites if we must speak properly and accurately in the New Testament are only two to wit Baptism and the Sacred Supper Of which the one by a certain analogie i. e. proportion or likeness doth not unaptly answer unto the sign of Circumcision which under the Old Testament was a sign of sacred initation i. e. entrance or of a certain ingrassing into the people of God and the other to the eating of the Paschal Lamb which was a Rite of solemn Eucharistia i. e. blessing or publick Thanksgiving for to praise and celebrate God openly for the typical deliverance of the people of Israel that is for their deliverance out of Egypt Of Baptism 3. Baptism is the first publick and sacred Rite of the New Testament whereby all in Covenant without any difference of age or sex are by the solemn washing of water ingraffed into the Church and initiated into the worship of God or are therefore dipped into or washed with Water in or into the name of the Father and of the Son and of the Holy Ghost that hereby as by a Symbolical sign and sacred signal they may be confirmed concerning the gracious Will of God towards them that as the filth of their bodies is washed away by Water so they themselves by the Blood and Spirit of Christ if they do not through their own default make void this gracious Covenant unto themselves are to be cleansed inwardly or most fully delivered from the guilt of all their sins and finally to be endowed with the glorious Immortality and eternal Happiness of the Sons of God and withal that they also on the other side may be obliged and to that end openly declare that they constantly expect all Salvation from God alone and the Lord Jesus Christ their only Mediatour Priest and King that they trust in him with their Heart and casting away the filth and defilements of all their sins are willing by the vertue or power of his Holy Spirit to obey him throughout the course of their whole Life Of the Sacred Supper of the Lord. 4. The other Sacred Rite of the New Testament is the Sacred Supper instituted by Jesus the night wherein he was betrayed to celebrate an encharistical and solemn commemoration of his Death wherein Believers after they have examined and truly proved themselves to be in the true Faith do eat the sacred Bread publickly broken in the Congregation and also drink the Wine publickly poured forth and that to declare or hold forth with solemn thanksgiving the Lord 's bloody and cruel Death undergone for us whereby as our bodies are sustained by meat and drink or by Bread and Wine so our hearts are nourished and fed unto the hope of eternal life and again likewise publickly to testify and declare before God and the Church their quickening and spiritual Communion with the body of Christ crucified and his blood shed or with Jesus Christ himself who was crucified and Died for us and consequently with all the benefits that were procured and purchased by his Death and with all also their mutual love one amongst another 5. Certainly from those things which every where in Scripture are read concerning this whole sacred Rite and concerning the things signified thereby and which the very Articles of Faith concerning Christ's true humane body and his true ascension into Heaven and exaltation c. do suggest unto us and lastly right reason it self dictates it easily appears 1. That here is no substantial change made of the Signs into the things signified to wit of the Bread and Wine into the Body and Blood of the Lord. 2. And that there is not any local conjunction or corporeal including or any physical or natural tying or uniting of both together 3. So far is one of the signs to wit the use of the Chalice or sacred Cup from being justly or worthily to be taken away from Believers under this pretence And 4. that true and quickning or expiatory sacrifice of Jesus Christ now long since once offered by Christ himself our only and alone high Priest for our sins from being to be believed to be reallly repeated and daily performed or done over again a new herein And 5. in the last place so far are the Symbols or the Signs themselves from being religiously to be adored and worshipped by us and for this very end from being either to be shewed publickly in Churches or from being inclosed in coffers or pixes or from being carryed about in processions c. Of other Sacred Rites but yet such as are indifferent 6. Besides these there are also other Sacred Rites generally so called which although they be not to be observed by Believers by vertue of any express command of Christ perpetually and necessarily yet for good orders sake and for outward discipline's sake have been now long since commonly observed by the Apostles and their Disciples and may without impiety at least and superstition be also even freely observed now and indeed profitably enough for example's sake imposition or laying on of hands and that upon divers accounts to wit in ordaining of Ministers in examining and confirming of new Converts or of those that are Catechized in the publick receiving again or reconciling of Penitents who had formerly grevously fallen also the solemn joyning of persons in Marriage and the blessing of the same in the Assembly of the Church c. So that there be no Superstition in the case or opinion of divine Worship also of absolute necessity c. and on the contrary there be only a regard had of order and decency and publick edification and finally a true liberty in such things and Christian Charity and consequently also a true moderation and mutual toleration between dissenters be always preserv'd inviolate and safe and the peace of the Church for the sake of such outward Rites and of themselves indifferent be not rashly disturbed 7. Hereunto also may be referred those Ecclesiastical or Liturgical observations being indeed indifferent in themselves but yet which notwithstanding the outward and publick Assemblies of Believers can hardly want or be without about the publick order and manner in Churches of reading praying singing prophesying gathering the alms also kneeling in time of Prayer c. also about publick Fasts and solemn days of Supplication or Prayers and other outward things of that kind merely of themselves ritual but yet pious exercises not indeed prescribed of God in particular much less meritorious of the Grace of God or of eternal Life but yet profitably serving for the outward good order or decent policie i. e. Government of the Church yea also in some respect either stirring up or cherishing pious devotion in our minds and therefore not lightly to be contemned of themselves nor where they are publickly received rashly and with the