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 immodest inculcating or urging 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 Nor bands of Consciences 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 is not only cast out of doors and banished out of the Church but also the authority of the Word of God is secretly and as 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 more account than those of the Word of God it self there the Authority of the Word of God should by degrees grow vile and sink in estimation beneath those Forms And indeed if we will but mind it the chief and haply first step whereby humane Forms ascended to the height of an usurped Authority and Majesty almost Divine was this that at the first they attributed to the phrases words order and method thereof more than was meet as if in them all sences to be believed hoped and practised were more clearly briefly and substantially exprest than 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 â—etters of the said Forms and according to â—he method and peculiar order of the same â—hey began to determine and declare â—ouching the truth and falseness of almost â—ll Opinions and Meanings as if that â—ould not be true which did not exactâ—y and in every thing agree with them â—nd as if he could not be free from Heriâ—ie or at least from errour and falshood who should though never so modestly contradict them or go but a straws â—readth from them yea that should not â—lmost 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 That they are not limits nor bounds within which Religion is to be shut up 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 forth 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 far as is possible and to testifie his moderation or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequanimity to all that are good And indeed if Forms of Confessions 〈◊〉 〈◊〉 〈◊〉 â—nd
and Worship proper and peculiar to Jesus Christ as he is Mediator of which hereafter in their order and place 9. But from hence it appeareth that Jesus Christ is not our Saviour in one way or upon one account only and alone to wit not only by his Preaching Example Martyrdom or Suffering or that he is not so only therefore because he hath declared unto us the way of Eternal Life and confirmed it by Miracles also by the examplariness of his Life and by his Death and by this means hath purchased to himself a Supreme power and virtue to save us But withall indeed by virtue of Merit with or towards God and Efficacy arising or proceeding therefrom and immediatly respecting us By virtue of Merit doubtless or Desert * Mat. 20 28. Rom 5. 8 9 19 Phil. 2. 5 c. Tim. 2. 5 6. because he hath merited eternal Salvation for us by his Obedience or because by the Mediation hereof especially of his violent and bloody Death as by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Price of Redemption and propitiatory Sacrifice God hath thus far reconciled all Sinners unto himself that for the sake of this Price of Redemption and Sacrifice he was pleased to be at one with them again and to open the door of eternal Salvation and way of Immortality to them even as it was prefigured many ages before under divers Types Figures and Shadows †Lev. 16. Heb. 9 10. of the Old Testament and especially under the Type of that solemn Sacrifice which the High-Priest once every year performed in the Holy of Holies And he is our Saviour indeed by way of Efficacy | Rom. 3. 34 c. chap. 14. 9. 1 Jol 2. 12. Heâ— 4. 4 c. 1 Pâ—t 1. 3. in as much as he doth effectually apply the Spirituall virtue and fruit of the said Merit of his to his faithful Followers and really affords it to them to enjoy and makes them through Faith really partakers of all those Benefits which he by his Obedience hath purchased for them of which more afterwards 10. But those Men who hold that there The Confutation of an Errour was both an absolute Election and an absolute Reprobation of certain Persons whether considered before the Fall or only under or after the Fall without Faith in Christ on the one hand or Disobedience on the other hand was in order first made and past before Jesus Christ was designed of the Father as a Mediator for them they enervate nay do wholly and utterly overthrow the universal force and vertue of this same Merit and the truth and reality of its Efficacy Neither indeed was it necessary that there should be made any true or real Expiation of Sins by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Redemption of Christ for them nay nor indeed was it so much as possible if Truth may be freely spoken who were now long before by name peremptorily and absolutely destinated or appointed part unto Life part unto Death For the Elect as they call them or those who are predestinated unto Life have no need of any such Expiation and Reconciliation because upon the very account of their being precisely or absolutely elected unto Salvation they are like wise upon the same account in actual Favour with God and already necessarily beloved of him with the highest and immutable Love and such as is peculiar to those that are Sons and Heirs of God And as for the Reprobate as they call them they themselves deny that there was or is any Atonement truly made for them and besides the thing is absurd of it self as that which implyes a contradiction For upon their being reprobated according to these Mens Opinion they are thereupon wholly and altogether excluded from the Atonement made by Christ Because those whom God hath by an immutable Decree once reprobated or excluded from Salvation or devoted to to eternal Destruction he doth not seriously will nor can will nor can will that any thing savingly good should really be conferred upon them much less that the said Atonement should be common to them with the Elect. And thus far in general of the chief Works of God hitherto CHAP. IX Of the Knowledg of the Will of God revealed in the New Covenant 1. FUrthermore the Will of God A twofold Will of God in the New Testament * Jer. 31. 31 c. Heb. 8. 9. 9. 15 c. ch 10. 15 c. comprehended in the Covenant of Grace which our most high Prophet the only begotten Son of God hath clearly and fully revealed unto us in his Gospel contains two chief heads First those things which God on his part by his Son Jesus Christ hath decreed to do or work in us or about us that we may be made partakers of that eternal Salvation that is offered to us by him Secondly those things which he altogether wills by the mediation or means of his own Grace to be done by us if we will really obtain eternal Salvation 2. Those things which God hath decreed A Subdivision of the former to do on his part in order to our Salvation are chiefly two 1. He hath decreed for the honour of his beloved Son by him to choose unto himself for Sons unto Salvation and Life eternal to adopt justifie seal with his Holy Spirit and at last to glorifie †Joh. 3. 16. c. ch 6. 29. Eph. 1. 3 4 c. Rom. 8. 28 c. 2 Tim. 1. 9 c. Heb. 3. 6 14. all those and those only who truly believe in his Name or obey his Gospel and persevere in the said Faith and Obedience even unto death and on the contrary to reprobate or reject from Life and Salvation | Joh. 3. 18 36. Mat. 25. 41 c. Unbelievers and Impenitent Persons and everlastingly to condemn them 2. He hath decreed through or by his same Son to confer or bestow upon all that are called although wretched Sinners such effectual Grace * Tit. 2. 11 12. Act. 3. 26. 5. 31. 26. 16 c. 2 Cor. 5. 18 19 20. 6. 1. 2 Pet. 1. 3 4. as by which they may be truly and really enabled to believe on Christ their Saviour obey his Gospel and be delivered from the Dominion and Guilt of Sin yea also by which they may actually believe obey and be delivered unless by a new Contumacy and Rebellion they reject the Grace of God that is offered unto them 3. The first Decree is the Decree of Predestination unto Salvation Predestination unto Salvation or of Election unto Glory whereby is established as well the real necessity as profitableness of our Faith and Obedience in reference to our obtaining Salvation and Glory before which dogmatically to See Calv. and the Canons of the Synod of Dort assign or assent another Decree first or before it in order whereby some certain particular Persons by name were elected and that indeed
2. 18 c. 3. 17 18. who do for some time remain constant in the true Faith and this same holy resolution and purpose and for a while also demonstrate the truth of their Faith by good works but yet notwithstanding at length what through the enticements of the World or of the Flesh or of Satan or by some violent Tyranny they defect and revolt from the Faith as overcome or wholly discouraged and broken 3. Of those who either without any defection or interruption do continually persevere and hold out in the said pious resolution †Mat. 10. 22. 24. 13. Luk. 21. 19. Eph. 3. 16 c. Col. 1. 21 c. 2. 5 c. and in holy Works even unto the end or who having once or again lapsed or fallen or * Luk. 22. 32. 2 Cor. 1. 7 8 c. 7. 10. 2 lim 2. 25 26. Mat. 10. 22. 24. 13. somewhat more often revolted do again seriously repent and so being restored again by the Grace of God do at length finally persist and hold out Therefore the two former orders of Believers are indeed truly elected adopted and justified but not altogether absolutely nor but for a time to wit so far and so long as they are and remain such but the third and last sort only even finally and peremptorily to wit according to that which we read in the Gospel He that continueth to the end the same shall be saved 7. For these acts are Divine acts which The confutation of an error are sometimes continued and sometimes interrupted to wit which so long continue and take place here as the requisite condition thereof that is Faith and Holiness that are agreed upon by Covenant endureth and abideth in us But they are interrupted when we no longer stand to our Covenants or when we do or commit such acts as can no ways consist with true Faith and a good Conscience according to that of Ezekiel †Ezek. 18. 24. Rom. 11. 12 c. 1 Cor. 9. 27. 10. 11 12 c. Col. 1. 21 23. Heb. 3. 6 14. 10. 35 36. Rev. 2. 10. 3. 11 12. If the just or righteous shall turn away from his righteousness and do iniquity according to all the iniquities which the wicked shall do shall he do it and live all the righteousnesses which he hath done shall not be remembred for his prevarication wherewith he hath prevaricated and for the sin wherewith he hath sinned for them I say he shall die Whereunto are consonant very many other sacred testimonies of like sort together with examples CHAP. XIX Of the Promises of God pertaining to the life to come or of the raising again of the dead and eternal Life 1. THe acts of God pertaining to the Three saving acts in the World to come life to come are the raising again from * 1 Cor. 15. death or instead thereof a sudden change of our mortal nature and Glorification or the †Mat. 25. 31 c. bestowing of Heavenly Glory and Life eternal according to those two last Articles of the Apostles Creed I believe the Resurrection of the Flesh and the Life everlasting 1. The raising of the dead 2. This raising will be at * Mat. 16. 27. 25. 31 c. the second and glorious coming of Jesus Christ unto the general Judgment to wit when he shall raise unto life again all the †Rev. 20. 12 13. dead both the just * Act. 24. 15. and unjust and judg both them and those that shall then remain alive †Rom. 14. 9 10 11 at the Judgment-seat of his Father and assign or award unto them all just rewards or condign punishments according to * 12. 12 Cor. 5. 1. 0. 2 Thess M 7 c. 3 at 25. 1 c. the quality and quantity of their Works which they have done in the body whether good or evil For then he shall raise up his faithful ones and Saints which †1 Thess 4. 16. 2 Cor. 5. 4 c. Phil. 3. 21. 2 The changing of those alive were indeed dead out of the dust of the Earth unto a Life eternal and blessed and shall endow them alone with a glorious and incorruptible body And those which he shall then * 1 Thess 4. 16. 1 Cor. 15. 51 52. find alive and surviving of them those he shall on a sudden and as it were in a moment change and make them immortally blessed with the other 3. This-like raising and in part a 3 Glorification life eternal change shall be immediately succeeded by that blessed Glorification which is the complement of all the other acts †1 Thess 4. 16 17. Mat. 24. 30 31. 25. 31 c. 1 Joh. 3. 1 c. whereby the Lord Jesus after he shall have descended from Heaven with a shout with the voice of the Archangel and with the Trump of God to the now said Judgment shall take them being raised by the Angels of his power with himself into the Air and most powerfully deliver or translate them from | 2. Thess 1. 8 c. 2 Pet. 3. 10 11. the universal corruption or total destruction of the whole World being then to be altogether on a flame into the everlasting and glorious mansions * Heb. 2. 5. 2 Pet. 3. 13. Rev. 21. 1. of the Heavens which in the Scriptures are called new Heavens a new Earth and the World to come and shall give them to enjoy unspeakable †Joh. 12. 26. Mat. 25. 21 23. Luk. 22. 29 30. Rev. 3. 12 21. 14. 13. 21. 23. 22. 5. joy with himself and with God and with his holy Angels for ever and for ever CHAP. XX. 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 1. TOwards the Wicked and Unbelievers Four Acts of Anger or Wrath and Revenge about unbelievers | Mat. 10. 14 15. 11. 20. Luk. 19. 41. Rom. 2â—2 c. 1 Thess 2. 15 16. or those who refractorily or obstinately refuse to believe and repent and who although they have been long and much called upon admonished reproved chastened c. do yet nevertheless persist to disobey the Gospel God is minded to exercise acts altogether contrary to the former and they no less severe than just and holy the which he hath threatned them with in his Word and do pertain partly to this life partly to that which is to come 2. The acts pertaining unto this Life 1 Reprobation or casting off are Reprobation or Desertion Also Blinding and Hardening and other temporal punishments of that or the like sort of which the first is the just casting of wicked men off to wit * Mat. 8. 12. 21. 43. Rom. 11. 2 20 c. when God will no
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 whichare 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 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 oftime 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 of too much Authority and that howsoever often-times they seem not openly 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 Scriptutes 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 1 Cor 1. 12. one indeed saith I am of Paul another I am of Gephas 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 A general Answer 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
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 wholsom â—o the Christian Common-Wealth yea â—nd also sometimes necessary From â—hence they who would have them not â—nly not necessary but unprofitable and â—onsequently unlawful and hurtful are â—orthy to be thought to cast an uncivil â—eproach upon them For so far are they â—f themselves from derogating any thing â—rom the Majesty of the Scriptures that â—s from their perfection and clearness â—hat on the contrary the true authority â—hereof is no less confirmed and establishâ—d by them than by Prophesyings or Expositions of the Scriptures For seeing â—heir truth both as to their sence manâ—er of expression and method is to be â—sserted and maintained from the Scripâ—ures themselves yea seeing the said very â—orms do profess that all and every one â—ay and ought freely to do the same and â—onsequently do remit or send us back â—rom themselves to the Scriptures and â—xpresly command us to appeal to them â—lone in all Controversies whatsoever â—ertainly they ought not to be thought â—o confer unto the shaking or subverting â—ut on the contrary to the establishing of â—he Authority of the Scriptures Not 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 noâ— 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 noâ— 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 no less to make or prove them guilty of Schism who gloried that they were of Christ no less I say at least than 1 Cor. â— 12. 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 Of bâ—waring of an accidental abuse 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 worâ—t 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
of Men whatsoever or to any single Person who also may be ungodly and profane as to a visible and speaking * See the places cited a little before Isa 8. 20. c. Judg and will have Mens Consciences held 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 | Psal 119. 33 so on Eph 1. 16. so following chap. 3 14 15 c. Mat. 7. 7 8 c. Jam. 1. 5. An examination and confutation of the contrary errour 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 Relâ—gion 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 Mat. 23. 8 9 Rom 15. 18 Gal. 1. 8. and so following deceive nor be deceived our Lord Jesus Christ hath said and prescribed in his Word 13. Nor is it strange for in these very The Perfection and sufficiency of the Holy Scriptures 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 * 2 Tim. 3. 15 16 1 Pet. 1. 23 24 25. 2 Pet 1 19 20 21. 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 †Rom. 10. 9 c. Mat. 5 6 7 ch throughout Heb. 5. 9. Gal. 5. 6. 6. 15 1. Joh. 5. 1. c. 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 * Psal 19. 8 c. Psa 119. 105 130. 2 Cor. 3. 14 15 c. 4. 3 4 2 Pet. 1. 19. perspicuity of The clearness and perspicuity thereof 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 diligenâ—ly and devoutly which we believe is not only lawful for all †Joh. 5. 39. 40. 2. Pet. 1. 19. Luk. 16. 29. c. 1 Thes 5. 20. 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 | Psa 25. 12 14. Joh. 7. 17. 8. 47. teachable and truly fearing God do really most easily understand them 15. But because there be very many even The causes of its obscurity amongst Christians who either do not at all or else not with sufficient * Joh. 3. 18 19 c. and 5. 39 40 c 12. 39 40 c. 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 | 2 Pet. 3. 16. 2 Cor. 3. 14. 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 * Acts 8. 30 31 c. 18. 24 25 c. 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 And of its Interpretation may not treat of many other now why the †1 Cor. 12 7 8 c. chap. 14. throughout 1 Thess 5. 20 21. interpretation and explication oâ— the Scriptures profitably may yea and alwaies ought to have its place allowed it in the Church 16. But the best Interpretation of Which is the best surest Explication of Scripture â—cripture is that which most faithfully â—xpresseth the native and literal sence â—hereof or at least cometh nearest to it as â—hat alone which is the true and living â— Word of God whereby as by incorâ—uptible ‑ Heb. 4. 12 13. 1 Pet. 1 23 24 25. Jam. 1. 18 21. Seed we are begotten again unto â—he Hope of Eternal Life Now we call â—he native and literal sence not
Favour designed before all ages †Jam. 1. 18. Mâ— 11. 27. Eph. 3. 9 10 11. 2 Tim. 1. 9 10. Tit. 2. 11. unto sinners but did only afar off obscurely and as it were through a Lattice or Casement make discovery of it to wit under a general promise thereof | Gen. 10. 1 c. 17. 7. and under a Type * Heb. 11. 16. 10. 1. Jo 1. 17. Col. 2. 17. and shadow of bodily things For although under the Old Testament there were not altogether wanting some who through the Assistance of the said Divine Grace believed on God and through Faith walked uprightly and sincerely before God and by a Life ordered according to the Will of God shook off the Dominion of Sin and by the said lively Faith also were truly justified or absolved from the guilt of their sins and endowed with the reward of Eternal Life †Gen. 4. 4 7. 5. 24. Heb. 11. as is clear in the examples of Abel Enoch and Abraham the Father of all that believe c. Yet were the most carried away and as it were 1. before the â—iood overwhelmed with the weight of their Sin and load of their Misery For whereas at the beginning there was as yet no written Law given but the dictate of Natural Reason Traditions of Fathers and certain other Divine and Angelical Revelations and Apparitions only God so ordering the matter did take place or bear sway amongst Men | Rom. 5. 13. Sin was not only in the World but also did so far exert and put forth its power that all flesh a few only excepted who were * Gen. 5. 24. 6. 9. Act. 11. 3. righteous and by Faith walked holily before God corrupted †Gen. 6. 5 11 12. 8. 21. its way and every Imagination of Man was only evil from his Childhood Whence the Guilt of sin was then so far encreased that an Universal deluge of Water was brought upon the World of the †2 Pet. 2. 5. 2. After the floud Ungodly 9. Again after the Floud Sin was not only not washed away but rather like leaven was diffused and spread throughout the whole race of mankind so that | Josh 24. 1 2. Gen. 12. 1 2. whole People Nations and Countries every where defiled themselves with Idolatry and other foul and abominable sins and in the greatest and largest Societies or Communities of Men there were * Gen. 18. 32. scarce ten Righteous Persons to be found At length when God having passed by other Nations †Act. 14. 16. Psal 147. 19 20. Deut. 7. 6 7 c. ch 9. 4 5 6 c. did choose some certain Men from the rest of the multitude of Idolaters and Sinners unto himself and out of his Special Grace did impose or lay upon their Posterity a written Law consisting of many and divers Precepts moral ceremonial political | Act. 15. 10. Gal. 3. 23. as a burdensome and insuportable Yoak and Fence * Gal. 3. â—4 and that they might be the more effectually restrained from sinning compelled to do their duty did also ratify and confirm the same by most severe †Lev. 26. 3. c. Deut. 27. 15. c. 28. Threatnings and manifold Promises yea further did ever and anon by | Isa 61. 1. c. 62. 6. c. 2 Chron. 36. 15. Act. 7. 51 52 53. his Prophets and other of his Servants cause the Sermons of his Gracious Will and Pleasure to be repeated and inculcated upon them for the further let and hinderance of Transgressions yet sin nevertheless and notwithstanding all still prevailed and overcame and its Dominion was not only not extinct by this Law and the Guilt thereof by * Rom. 5. 20. 7. 8. Heb. 7. 18 19 7. 20. 10. 4. Rom. 3. 19 20. 11. 32. the Blood of Bulls and Goats and other sacrifices of that kind not taken away but sin was ever the more and more encreased and as it were by a prick or goad stirred up and provoked by the Law and the Guilt of Death and Condemnation so far aggravated that the whole World became shut up under sin and liable unto Condemnation 10. From whence at length the most The use and necesity of the Grace of God high necessity and also advantage of the Grace of God prepared or preordained for us in Christ before all ages hath evidently appeared for without it we can neither shake off the miserable Yoak of Sin nor †do any thing truly good in †‑ Rom. 6. 14. c. 7. 1. c. 8. 1. c. Gal. 3. 24. Act 4. 12. 13. 38 39. Religion at all nor lastly ever escape ‑ Eternal Death or any true punishment of Sin Much less are we at any time able without it and of our selves or by any other Creatures to obtain Eternal Salvation CHAP. VIII Of the work of Redemption and of the Person and Offices of Jesus Christ 1. VVHerefore it seemed good The work of Redemption what it is to the most Merciful God in * 1 Cor. 10. 11. Gal. 4. 4. the end of the World or in the fulness of time in very deed to set upon and throughly to accomplish that most excellent Work which †1 Pet. 1. 20. Eph. 1. 9 10. he had foreknown or purposed in himself before the Foundations of the World and in successive ages all along under divers figures | Heb. 9. shadows and Types as it were in a rude draught pourtrayed held forth to be seen afar off and darkly known of Men to wit the Work of Redemption * 2 Cor. 5. 15. c. Rom 5. 12. c. ch 8. 3. c. 1 Pet. 1. 3 c. Eph. 2. 1 c. or of a New Creation whereby he might of his â—â—eer Grace and Mercy deliver Man who by reason of sin was become lyable to Eternal-Death and Condemnation and lay in miserable sort under the bondage of sin from the said Guilt and restore him unto the Hope of an eternal and immortal Life and minister to him sufficient yea and superabundant Power and Ability to cast off the Dominion of Sin and to obey the Will of God with his whole Heart 2. This Work God hath accomplished The Execution or accomplishment thereof by Christ by his one only begotten Son our Lord Jesus Christ †Joh. 3. 16 c. 8. 26. Maâ— 11 27. Joh. 1. 18. Act. 4. 12. 10. 43. Gal. 4. 4 c. Tit. 2 11 12. whom indeed he therefore sent into the World not only that he might by him most openly declare and divers ways confirm his most Merciful Will concerning his bestowing Eternal Life freely upon Sinners that do seriously and truly repent and believe but also in very deed that he might through his most holy Obedience and the effectual working of his Holy Spirit in us as far as
peremptorily unto Glory and that all other were reprobated unto eternal Torments is indeed to deny the true nature of this Decree to invert its right order to take away the Merit of Christ to darken the Glory both of the Goodness and Righteousness and Wisdom of God yea utterly to subverâ— the true Force and Efficacy of the whole Sacred Ministry and so of all Religion 4. The other Decree is the Decree of Vocation unto Faith Vocation unto Faith or of Election unto Grace whereby is established the necessity together with the profit or advantage of †Rom. 10. 14 c. 2 Tim. 1. 9 10. Tit. 2. 11 12. Divine Grace or of means necessary for us unto our yeilding Faith and Obedience unto Jesus Christ on our part according to the Will of God revealed in his Gospel But because we ought to be first certain of or clear in that Will of God that he will have to be performed by us before we be certain of the Grace that is necessary for our performance of the said Will and before we be certain of the Glory that is promised to and undoubtedly hereafter to be conferred upon those that do the Will of God hence is it that we shall treat of them all henceforth in the same order wherein they have been propounded or laid down CHAP. X. Of the Precepts or Commandments of Jesus Christ in general and of Faith and Repentance or Conversion unto God 1. THe Will of God which he would The Sum of the Precepts or Commandments of the New Testament have performed or done by us that we might obtain eternal Salvation by Christ is fully contained in the Precepts or Commands of Jesus Christ all which | Mat. 5 6 7. although they be many and divers yet may be comprehended under this one Precept or Commandment of Faith in * Joh. 3. 16 c. Rom. 1. 16 17. 3. 22. Jesus Christ but withal of such as is lively or true and worketh by Love and for the most part in the sacred Scriptures they are usually comprehended under the same Although in the said Scriptures †Mat. 3. 2. Act. 3. 19 c. the Precept also of Repentance or Conversion for the clearer explication of the thing is often usually added thereto 2. Now we call that a living and true Saving Faith includes the whole Piety of the New Testament Faith | Gal. 5. 6. 6 15. 1 Cor. 7. 19. Jam. 2. 14 c. which hath necessarily in conjunction with it good Works and a sincere Reformation or Amendment of the whole life ordered and regulated according to the Commands of Jesus Christ For because the * Jâ— 3. 36. 6. 40. Promise of eternal Life is every where by our Saviour annexed or joyned to true Faith yea †Rom. 4. 5 c. Faith it self is said to be imputed for Righteousness to him that believeth and yet nevertheless James affirms that we are justified by | Jâ—m 2. 24. Works also and not by Faith alone and * 1 Tim. 4. 8. Paul also asserts that Godliness hath the Promise of the Life that now is and of that which is to come yea further the | Heb. 12. 14. Author to the Hebrews doth peremptorily avouch that without Holiness no Man shall see the Lord and other things to the same †Mâ—t. 7. 21 c. Heb. 10. 36. Jam. 1. 15. sense or import not a few are expresly read in the Holy Scriptures doubtless it is necessary that the Command of Faith be no otherwise considered here than as it includes in its own natural property the Obedience of Faith and is as it were a fruitful | 1 Joh. 5. 1 c. 2 Pet. 1. 5 6 7 c. Eph. 3. 17 c. Mother of all good Works and the Fountain or Spring of all Christian Piety and Holiness So little reason is there why it self ought or of right may be opposed to the said Obedience and Piety 3. Faith therefore thus considered What true Conversion is contains within its orb or circuit the whole Conversion of Man as it is prescribed in or by the Gospel which doth not only contain Penitence vulgarly so called or Contrition and serious Sorrow for Sins past but also * Mat. 3. 3. Act. 3. 1â— Luk. 13. 3 5. Act. 26. 18. 1 Thes 1. 9. Joh. 3. 5 c. Gal. 6. 15. Eph. 2 1 c. ch 5. 14. Repentance plainly and properly taken or a sincere change of the Mind Heart and whole Life according to the Scriptures for or unto the better although also some times †Act. 16. 18 c. for the fuller explicating of both the one in the Scripture is distinguished from the other 4. And of this every Christian in general The three necessary requisites or a lyuncts of it must hold this to wit that Repentance or Conversion may be accepted of God unto Salvation there are three things ordinarily necessarily thereunto 1. That it be | Jam. 1. 22. 2. 26. 4. 15. 2 Pet. 1. 8 9. ch 11. Rom. 8. 1. effectual and therefore is not compleated and perfected by a mere Velleity or light woulding only or mere Affection or bare Desire of or Endeavour after Piety But also that continually as often as there is occasion and it may be done it exert and put forth it self outwardly in acts of virtue to wit in such sort that a man neither * Joh. 8. 34. â— Joh. 3. 7 8 9. neglect himself what is commanded nor wilfully or purposely doth that which he knows to be evill or forbidden †Rom. 14. 32. or that whereof he doubteth whether it be pleasing to God or no And also that he doth not | Eph. 5. 11. 2 Pet. 2. 8. Rev. 2. 2. connive or wink at the Sins of others and by his Consent Silence Dissimulation or any other means approve of them 2. That it be sincere * Mat. 6. 1 c. 19. 8. 22. 11 12. 1 Tim. 1. 5. and therefore that it doth not proceed only from a certain and solid knowledg of the Divine Will but that it also doth suppose a true Honesty of Mind or Heart that is such as doth not arise from a divided dissembling feigned Heart but from a whole and entire or upright Heart 3. That it be †Mat. 10. 24. 24. 13. Heb. 3. 6 14. 10. 38 39. Rev. 2 7 10 16. 3. 21. continual and therefore that it be not performed only once or at certain-times as it were by intervals and that it endure not only for a time but that it persevere or hold out even to the end of our life that is until God himself set a bound or end to our Obedience But it is worth our while and our labour to consider both these Heads both of Faith and good Works particularly also CHAP. XI Of Faith in Jesus
Christ 1. FAith in Jesus Christ is a * Heb. 11. 1 c. Rom. 4. 18 c. deliberate The definition of Saving Faith and firm assent of the Mind given or yeilded to the Word of God and joyned with a true confidence or trust in Christ whereby we do not only firmly assent and confidently adhere or cleave unto the Doctrine of Jesus Christ as true and Divine but whereby we do also wholly relie upon †Joh. 14 1. Heb. 4. 16. Eph. 3. 12 17. Jesus Christ himself as our only Prophet Priest and King given unto us of God his pure Grace for Salvation so that we doubt not to expect from him alone as | Heb. 5. 9. 10. 15 c. Act. 4. 12. 13. 39. our only Redeemer eternal Life and Salvation but yet not to be obtained but by that means and in that way which he himself hath Its Parts or prerequisites revealed in his Word 2. Therefore knowledg | Joh. 13. 17. of the Divine Will alone or of all those senses that are savingly necessary to be known to wit which are contained in the Gospel is not enough to speak a true saving Faith For this may be both without assent and trust yea is really * Jam. 2. 14 c. Luk. 13. 47. Tit. 1. 16. in the Devils themselves and in many ungodly and unbelieving Men. Nor indeed is it every assent to wit †Mat. 13. 22. Heb. 4. 1 c. Rom. 12. 1 c. Eph. 5. 17. a suddain perfunctory implicite bruitish or blind one that is grounded upon no reason and yeilded without any judgment for this by it self and taken alone is not saving nor can it ever sufficiently move or engage the Will to any rational or free service and Obedience and therefore it is found even in them who live little like Christians but there is altogether requisite a firm and solid one and such as is backt by the command of a deliberate Will | Eph. 1. 17 c. 3. 17 18. Mat. 9. 2. Heb. 11. 1 c. lastly a fiducial and obedient assent which also is called affiance or confidence not indeed an absolute confidence of special Mercy as already perceived or enjoyed to wit whereby I believe that my sins are already forgiven me * Rom. 1. 17. 3. 25. 4. 4 c. 5. 1. 10. 9. Act. 4. 12. 13. 38. for this is not the essential form that constitutes justifying Faith but only a certain consequent adjunct thereof yea doth necessarily presuppose saving Faith it self as a prerequisite condition of it but whereby I firmly conclude †Heb. 5. 9. Act. 5. 32. Joh. 3. 36. Rom. 10. 16. that it is impossible that I should by any other means than by Jesus Christ and in any other way than by that prescribed by him escape eternal Death and on the contrary obtain eternal Salvation And which for that cause immediately of it self bringeth forth and hath always joyned with it that new Obedience which is due unto Jesus Christ himself from us that is not only some barren purpose to obey or an Affection without its Effect but true and actual Obedience it self 3. From whence further we conclude A consutation of an Errour if Faith be such an assent as we have said to wit which is seriously commanded of God under the promise of eternal Life and the threatning of a contrary death and performed by Man according to or by vertue of God's command that it cannot then be any thing that is See the Canons of the Synod of Dort ch 3. 4. Arto. 11 14 17. Reject Art â— wrought in us without us much less that is produced in our Wills by an irresistible Force or an Omnipotent Operation of God by what name at length or title soever it be called For what we mere purely suffer from God and what things are produced in us by God's irresistible Omnipotency without us those fall not under any Precept properly so called nor can they of right come under the name of Obedience and therefore cannot any ways justly be rewarded or recompensed or judged worthy of any Praise or Commendation 4. And that this assent may commodiously Two things necessary for the getting of Faith be drawn from us there are two things chiefly necessary 1. Such Arguments or Reasons on God's part unto which nothing can probably or with any shew of reason be opposed why those things should not be credible or deserve our belief which are proposed to us 2. A pious docility or teachableness or honesty of Mind in him of whom this belief is required For all Men * 2 Thes 3. 2. have not Faith And he that will do the Will of God he shall †Joh. 7. 17. know or understand whether the Doctrine of Christ be from God or no. But he that doth evil hateth | Joh. 3. 19 20 21. the Light neither cometh he to the Light lest his deeds should be reproved but he that doth the Truth he cometh to the Light that his deeds may be made manifest for that they are wrought in God Also he that is of God * Joh. 8. 47. 10. 26 27. Act. 2. 41. 13. 46 c. heareth Gods words therefore ye being wicked hear not because ye are not of God Also ye believe not because ye are not of my sheep 5. Such a fiducial assent therefore or It s connexion with good works this obediential trust or relyance is at length that true and living Faith which necessarily draws along with it a keeping of the Commandments of Jesus Christ †Joh. 5. 3 4 5. Gal. 5. 6. 6. 15. Mat. â— 17 c. ch 12. 34 35. or good works For he that truly believes and is certainly perswaded that Jesus Christ is ordained of God to be an Author of Salvation to all that obey him and that live piously and holily and to them or such only and that it is impossible that Men should any other way | Heb. 5. 9. 11. 6 ch 12. 14 â—5 16 c. attain to eternal Salvation or escape eternal Death but in or by way of true Obedience or good Works he doubtless being filled with good Hope will both willingly and chearfully engage or enter into this way and by true Repentance or a change of his Mind Will and all his Actions for the better earnestly make towards eternal Glory especially if he shall have rightly and duely considered with himself both what eternal Salvation and eternal Death are and mean 6. Howbeit because those who are Three degrees of Believers newly converted to the Faith do for the most part usually labour under some Custom of sinning from hence it comes to pass most usually that this Assent though deliberate and strong doth not immediately altogether excuse or shake off * Joh. 2. 1. 13. 2 Cor. 3. 1 c. Heb.
5. 13 c. 6. 1 c. that sinful Habit especially having now been deeply rooted by long custom but gets greater strength by steps and degres viz. for the shaking off of the same From whence this Faith is usually distinguished into certain degrees according to which furthermore there arise three Classes Ranks or Orders even of those that believe and repent or are regenerate that is of those who by Faith do good Works The first order or classis is of Incipâ—ents or Beginners Incipients or Beginners †Heb. 5. 13 14. 6. 1 2. Col. 3. 5 c. Gal. 6. 1 c. Jam. 4. 1 c. Rev. 3. 1 c. which indeed truly assent unto the Gospel but by reason of an inveterate custom of sin some strong grown Habit thereof do with great labour trouble and strugling of the flesh ever and anon still breaking out and kicking against the Spirit or their Mind enlightned by the Spirit of God through or by the Gospel come and subdue the assaults and motions of the same 2. The second is of Proficients that is Proficients of such as have made some progress who | Gal. 5. 16 17. Eph. 4. â—4 c. by the help or benefit of Faith having now for some time used themselves to some more severe and orderly or correct way and course of Life and having exercised themselves somewhat more in the study and exercise of Piety do more easily and with less resistance refrain themselves from a custome of sinning albeit sometimes they still feel no light struglings thereof with in themselves 3. The Adult and perfect third is of the Adult that is of those that are full grown * Rom. 12. 1 c. ver 9 c. Rom. 15. 1 c. Phil. 3 17 c. Act. 9. 36. or of those who aâ—e in some respects perfect that is of those who having been now already confirmed in Piety do by the help of their Faith with Pleasure Joy and a certain delight exercise and addict themselves to Holiness and love Righteousness and Truth with all their Hearts with all their Soul and with all their strength So that the Scripture doth chiefly affirm of them †1 Joh. 3. 9. 5. 18. that they sin not yea that they cannot sin c. Not that they never can commit or never really or actually do commit no not so much as through ignorance or some suddain passion or other like infirmity especially under some great temptation any offence or miscarriage no not the least | 1 King 8. 47. for there is no Man upon Earth that sinneth not but that they have now altogether put off all * Eph. 4. 23. Col. 2. 11. Rom. 6. 4. c. vicious habits and do abstain from a custome or course of sinning and therefore if by chance they fall into any sin which yet falls out very seldom so long indeed as they are and remain truly regenerate it happens only through errour or mistake or through some surprizal or some over clouding and darkening of their Minds Of all therefore and every How far all these are truly regenerate of those we judg that they are truly born again through the Grace and Spirit of God or that they are such as truly believe and repent So that they do most diligently do their endeavour to be freed from the said vicious custome of sinning wholly and altogether and continually study more and more to amend those infirmities unto which for the most part all according to the diverse or different respect of their age temperature places of abode state condition and of other circumstances are more or less obnoxious or lyable to Both †Rom. 6. 14. Eph. 6. 13. Phil. 4. 13. 1 Joh. 4. 4. Jude v. 24. which indeed we do religiously believe are through the Grace of God possible nay and withall necessary 7. But although such as have once The regenerate may and often do fall away | 1 Joh. 5. 9. gotten the very habit of Faith and Holiness can very hardly relapse or return unto their former profaneness and dissoluteness of Life yet we believe that it is altogether possible * Heb. 6. 4 c. Rev. 2 3. 2 Pet. 2. 18 c. Eze 18. 24 c. Heb. 4. 1 2. 10. 28 29 38 39. 1 Tim. 1. 19 20. Rom. 11. 18 c. yea and that it doth not seldom come to pass that they do by degrees relapse thereunto and at last wholly fall from their first Faith and Love and having forsaken the way of Righteousness return unto their worldly pollutions which they had quite or really once left like Swine unto their Wallowing in the Mire and Dogs unto their Vomit are again entangled with those lusts of the Flesh which they had formerly truly escaped and so fall totally and at length also finally unless through the Grace of God they timously and seriously repent And yet in the mean time we do not absolutely deny †Contrary to the Canons of the Synod of Dâ—rt ch 5. Psal 51. 2 Cor. 2. Isa 1 Deut. 30. but that it is possible that they who have once truly believed when they do relapse unto their former profaneness of life may by the benefit and help of the Grace of God be renewned again and repent or become good Men although we believe that it seldom falls out | Luk. 11. 24 c. Heb. 6. 4 c. 2 Pet. 2. and can very hardly be effected And even such as these as often as through the Grace of God it comes to pass we deem or judg that they are altogether to be counted of the order or number of those that are truly Godly and do truly repent and are certainly to be saved if indeed they persevere in this their renewed Conversion CHAP. XII Of good Works in particular and of the exposition of the Decalogue 1. OF good Works some are common The division and sum of good works * Mat. 5 6 7. unto all Christians in general others are †Eph. 5. 22 c. 6. 1 c. proper to Christians of certain vocations or callings The sum of those which are common to all Christians alike without difference may be comprized under these three heads 1. In our loving of God and our Neighbour which is wholly contained in the Moral Law as it is expounded by Jesus Christ 2. In the directing or denying of our selves 3. In daily praying unto God and giving him thanks for his benefits received 2. The Decalogue is an Epitome or a The sum of the Decalogue brief summary of the Moral Law which is contained in two Tables of which the first contains four Commandments and the second six | Exod. 20. Deut. 5 6. Mat. 22. 37 38 39 40. Mar. 11. 30 31. The one immediately and firstly respecteth our loving of God the other our love
to lose them with or by the greatest pain and torment rather than endure to commit any thing unworthy of our Profession and the glorious Religion of Christ 3. We then deny this World and A threefold denial of the lusts of the World the Lusts thereof or love them not * 1 Joh. 2. 15 16. †1 Cor. 3. 1 c. Eph. 4. 17 18 19. when we do not only cordially and sincerely renounce those gross and foul Vices †such as have been condemned by the better sort of Heathens themselves to wit which are contrary to civil Honesty and Justice and are for the most part manifestly injurious to God and our Neighbour and those things which in respect of our Animal or Natural Life in this World are good and | Mat. 6. 31 c. Luke 21. 34. Jam. 5. 1 c. 2 Pet. 2. 10 13. pleasing and delightsome to our Flesh we do not desire or covet after them so as to be induced in any way or by any meanes whatsoever possible to the Prejudice likewise and Detriment of our Health and the Injury and Hurt of our Neighbour to pursue and possess or enjoy them but also love and long after no good things of that kind * Mat. 6. 19 20. Tit. 2. 12. Col. 3. 1 c. more immoderately or further than we ought or is meet to wit to the hindrance of our duty which is enjoyned us of God or to the loss and prejudice of better and heavenly Cares The which indeed doth then usually come to pass when †Rom 12. 11 c. Phil. 3. 20. Rev. 3. 15 c. true heavenly and eternal good things we either wholly neglect them or at leastwise coldly or lukewarmly perfunctorily or occasionally upon some other Account or by reason of some violent motion or sudden pang of passion we mind them only by the by or when we stick so fast fettered and intangled with a continual sollicitousness about the concerns of this Life and with Thoughts and Cares for our Animal Life as if we either placed our whole or chiefest Happiness in them and as if our Hearts were scarce nay not so much as scarce at all touched or affected with a love and care of things of an heavenly import and nature 4. And indeed we then love not the A moderate use and desire of earthly things good things of this World too immoderately when we neither desire to enjoy the World it self | 1 Cor. 7. 29 30 31 32. Heb. 13. 5 6. nor those good things which are in the World so as if we placed any true and solid or stable and lasting Good in them but on the contrary do only desire to use them and that only so far as is sufficient to satisfy natural necessity and our leading a life worthy of a Christian to wit without the hurt or grieving of another and transgressing of the Commands of Jesus Christ Lastly when we are contented with * 1 Tim. 6. c. necessary Food and Rayment and do not sollicitously seek or desire any thing further 5. The good things of the World of A threefold lust of the World this kind according to the Apostle †1 Joh. 2. 16. c. 1 Pet. 2. 11. Jam. 4. 1 c. John are these unto which all other may fitly enough be reduced to wit Riches Honours and Pleasures the immoderate desiring or too much love whereof is called the Lust of the Eyes the Pride of Life and the Lust of the Flesh Which very things themselves because they war against solid Piety and the Salvation of the Soul are seriously to be denyed by a Man that is truly Pious 6. An immoderate love of Riches is Covetuousness | Mat. 6. 25 c. Luke 12. 15 c. 16. 11 12 c. 1 Tim. 6. 10. Heb. 13 5. Covetousness or a desire of having more or a love of Money Now he denieth this who doth not sollicitously eagerly desire more Moneys Wealth or Possessions if haply he have them not than is necessary for him and his being indeed always content only with Food and Raiment to cloath or cover him and * Psal 62. 10. Mark 10. 23 24. 2 Cor. 9. 7 8 9. when through the Blessing of God they flow in upon him or increase he doth not hold them so fast and possess them so greedily but that he will willingly whatsoever aboundeth unto him over and above than what is necessary for the support of himself and his impart and distribute of the same unto others if indeed need so require yea indeed unto †Psal 37. 21 26. 112. 5 9. Mat. 25. 40. Gal 6. 10. all who are in want but especially to the Brethren and those that are of the Houshold of Faith and when by the Will of God or his permission they are violently taken from him or by any cross chance do decay he is not so grieved and made sad as if he had lost any true and chief good but relying upon God and his fatherly Bounty | Phil. 4. 11 22. whether he have or want these Riches he hath a continual and diligent regard of his duty lastly who doth so get possess and lose the good things of this Life as if * Cor. 7. 29 c. Luke 16. 1 c. Ambition he got possessed and lost them not 7. An immoderate love of Honours or Pride is Ambition and †Mat. 7. 22. Act. 12. 21. Jam. 4. 2. 1 Pet. 5. 6. Arrogancy Now he who denyeth this who doth not earnestly seek after Honours high Places above others Dignities and the Applauses of People and if happily he get them he is not so delighted in them as if there did any true and solid happiness consist in them and | Mat. 6. 1 c. 23. 5 6 7. Luke 16. 15. Joh. 5 44. 12. 43. therefore who doth neither himself for any cause in the least whatsoever in Speech Countenance Gesture Gate or Going Habit c. lift up and advance himself above others and if he be extolled by others he doth not delight therein as in any true and stable good but always calleth to mind * Rom. 12. 16. Phil. 2. 3 c. the Divine Grace and his own vileness and unworthiness before God and Christian Humility in every State and Condition of Life so that he doth not grudg or think much to shew himself modest mild †Eph. 4. 2. Col. 3. 12. 1 Thess 2. 6 7. 1 Pet. 3. 8. affable and courteous yea and demiss or humble too in all places and towards all except sometimes that Magistrates must have a due regard of the publick Majesty and their own Authority and therefore in Gestures and Words and in | Luk. 16. 19 Act. 12. 21. 25. 23. Jam. 2. 1 c. 5. 1 c. 1 Pet. 3. 3 c. 1 Tim. 2. 9. Apparel Diet House and houshold
decree of absolute Reprobation or immerited or undeserved blinding or hardening to precede or pass before concerning them CHAP. XVIII 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 Obsignanation or Sealing 1. COncerning Men that are sinners Five saving acts about or towards believers in this life but yet are already effectually called and converted by the Grace of God unto the Faith of Jesus Christ and who do by the help of the same Grace by true Faith order their life according to the Commandments of Jesus Christ God is pleased and useth to exercise towards them and to prosecute them with several †Rom. 8. 28 c. Eph. 1. 3 c. saving acts but of two sorts of which indeed some pertain to this Life others to that which is to come 2. The acts which pertain to this 1. Election unto Salvation 2. Adoption or Sonship Life are five of which the two former are Election unto Glory and Adoption or Divine Filiation or Sonship By the one of which * Mar. 13. 20. Jam. 2. 5. Rom. 8. 29. they that are already converted and do truly believe are separated from the profane rabble of those that perish and being exempted out of the number of those that are to be damned as to their present estate are as it were set apart for God's own peculiar Treasure By the other the same are moreover more nearly or throughly taken into the †Joh. 1. 12. Rom. 8. 17. Gal. 3. 26. 4. 5 7. Houshold of God and so unto a Right of the Heavenly inheritance in due time to be entred upon and so are ranked and registred among those that shall be saved or among those whom God will no ways punish but will pardon unto them their Sins freely in or through Christ Although Adoption * Rom. 8. 23. Luk. 6. 36. 1 Joh. 3. 1 c. elsewhere in Scripture is wont also to denote the very Redemption it self of our bodies or the blessed Resurrection to wit because the complement and consummation thereof will then and there at length appear 3. To these are immediatly joyned 3. Justification or absolution other Acts as Justification Sanctification and lastly a certain singular or peculiar Obsignation or Sealing by the Holy Spirit Justification is a merciful and gracious and indeed full absolution or discharge of a Sinner that truly repenteth and believeth from all †Psal 32. 1 c. Luk. 18. 13 14. Act. 10. 43. 13. 38 39. Heb. 8. 12. Rom. 3. 24 c. guilt before God through and for the sake of Jesus Christ apprehended or laid hold on by true Faith or a gratuitous or free remission of all Sins obtained or received by true Faith in Jesus Christ yea further also a liberal and munificent imputation of Faith it self * Rom. 4. 3 c. 5. 1 c. unto or for Righteousness for that indeed in God's judgment and account we attain not unto it but of Gods mere pure grace †Gal. 2. 16. Eph. 2. 4 c. Tit. 3. 4 c. and by Faith only in Jesus Christ but yet a living one and such as worketh by love without all merit of our own works And this is the meaning of that Article of the Creed when we say I believe the remission or forgiveness of Sins 4. Sanctification in special manner 4. Sanctification strictly taken so called for †1 Cor. 1. 2. 6. 11. Heb. 2. 11. 2 Thess 2. 13. 1 Pet. 1. 2. Act. 20. 32. 26. 18. otherwise sometime in the Sacred Scripture it is taken for Regeneration also or Conversion or effectual Calling of which before or finally for any Spiritual cleansing whatever although it be only outward is a certain more perfect and which continually grows and increaseth separation of the Sons or Children of God from this impure or unclean World being partly a more plentiful and fuller enlightening of true Believers and such as out of Faith diligently perform and do their duty in the * Joh. 7. 17 18. Joh. 2. 20 27. Heb. 6. 4. 10. 10 14. knowledg of the Will of God which even God oftentimes is wont to effect and work in many and admirable manners partly a more †1 Thess 5. 23. 2 Tim. 2. 21. effectual and through-extimulation or engaging of them unto a constant hatred of Sin and study of Holiness true Godliness and a confirmation of them in this zeal or earnest affection so that the Will of a Man that is a true Believer is made more prone and enclined yea more chearful unto vertue every day than other And these obstacles or hindrances which otherwise he is wont to meet with in his study of piety and vertue he either suffereth them not to be lay'd in his way or being laid he diligently and carefully removes them and couragiously and chearfully overcomes them 5. Obsignation or Sealing by the Holy Spirit 5. Obsignation or Sealing by the Holy Spirit is a more solid and strong confirmation * Rom. 5. 5. 8. 15 16. 2 Cor. 1. 21 22. 5. 5. of us in a true confidence and hope of the Heavenly Glory and certainty or assurance of the Grace and Favour of God whereby it comes to pass that Believers as by an earnest or certain pledg received are more and more assured of their Adoption Justification and finally of their following Glorification and unless themselves hinder it they may be preserved even unto * Eph. 1. 13 14. 4. 30. 1 Cor. 1. 8 9. Phil. 1. 6 7 c. the end in a sence or feeling of the Grace of God and in true Faith against all manner of temptations or may have the gift of a total and final perseverance vested in them and bestowed upon them 6. And these kinds of gracious acts Three sorts of just or justified Persons in this life God exerciseth towards all those and only those though unequally and in different measure who truly believe and repent of whom therefore in the Scriptures we find three sorts or orders 1. Of those †Mat. 13. 20. Luk. 8. 12 13 14. 1 Cor. 3. 1 c. Gal. 1. 6 c. Rev. 2. 3. ch who are called novices or beginners and who are newly or but lately converted to the Faith who together with a sincere assent do withal bring indeed a serious and deliberate purpose or resolution of obeying the Divine Will but yet such as when Persecution or the Cross and Affiictions or other dangerous Temptations do arise doth immediately again grow weak or sometimes also vanisheth and wholly decayeth 2. Of those * Mat. 10. 17 c. 24. 9 c. ◠Thess 3. 3 c. 1 Tim. 1. 19. 4. 1 c. Heb. 6. 4 c. 10. 31. 2 Pet.