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
of Hell or their Grave Errours long since condemned who hold nothing firm nothing solid in Religion and are divided and severed among themselves by so many and so monstrous Opinions that they may justly seem rather Monsters of men then Christians who is there who will not think them like to do a work worth their pains yea that will not think them by some necessity constrained hereunto by a publick and solemn Declaration to obviate so atrocious and enormous slanders and by an ingenuous Confession of their judgment to testifie to the Christian World what and what manner of Persons they are in Religion and what in very deed they think touching the chief heads of belief and by this unblamable means as by a bolt bar firmly set against those infamous revilings and slanders to vindicate and approve or commend to all good men the integrity of their good name and esteem and the innocency of their lives Especially if they see that unless they do it all good men even the best will be estranged from them the weak will be turned aside from the love of the Truth or else that no light scruples will be cast into their minds that an occasion will be given to many in other respects in no wise bad men to continue in their errours or to return as it were to their vomit to their former filthiness which they had left that their Friends will be withdrawn from all affection of good-will towards them and violently separated from their fraternity that more plenteous matter will be ministred to their Enemies and Foes to calumniate and consequently that through the side of their wronged reputation the Truth of God will be wounded and all their labour care industry and pains hitherto spent or further to be spent in the promoting of the same will be rendred unprofitable and fruitless Certainly he that is toucht with any desire of the publick good any care of the glory of God any desire of the truth and peace of the Church he cannot but believe and certainly conclude that in such a case there is some kind of necessity laid upon those men if they can with a good conscience and men of highest degree and lowest degree require it even in conceived Forms of Declarations to purge themselves from those false reports and calumnies and to testifie to the whole Christian World their innocency Nor indeed can it seem sufficient for the washing away of the said Calumnies if they contain themselves within the meer and bare expressions of the Scripture and deliver their Opinions or Judgments in so many Scripture-Words and Phrases For seeing that this very thing is charged upon them as a crime that under Scripture words they in their Bosom cherish their worst meanings and most prejudicial to the Glory of God aâ—d the Salvation of Men that they do upon occasion either readily sought after or offered by others disseminate or spread the same when they perceive it is for their advantage verily they are reduced to that necessity whether they will or no as for the Glory of the Truth of God the edifying of the weak and the detection of Calumnies by that means which seems best and most profitable that is by some publick Declaration of their Judgment to purge themselves and to maintain and defend the sincerity of their belief Which things being so so far is it that Confessions or Declarations of Faith ought to seem hurtful or unprofitable of themselves that they are sometimes to be accounted of in the Church of Jesus Christ for useful vindications of the Truth and in a manner necessary remedies of the greatest evils Howbeit because such is either the Three remedies against the abuses of them inconsiderateness or sloth or malice of the most of Men that those things which of themselves might be useful and pious documents of our duty or most present remedies of great evils they suffer them by reason of their additional corruption and abuse by degrees to become superstitious bands of Consciences and insensibly to degenerate into idols and hurtful Poysons yea often they themselves turn them to the dammage and detriment of the best things we ought diligently to beware and endeavour with the greatest care that may be to vindicate such forms from all manner of abuse and corruption and to inculcate and assert at all times their right and true use which we indeed believe may be commodiously done if we have always these three things before our eyes and carefully observe them First if in the Church there be no Authority Of their true and false authority that is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unquestionable that is irrefragable and beyond all exception under any title pretence or show whatsoever either directly or indirectly in things pertaining to Religion given to these Forms nor suffered to be given them to wit in such sort as that the Consciences of any should be tied or obliged to the same as Rules of Faith either primary or secondary Which indeed that it may be easily provided against is beyond all doubt if they be only had in that esteem and place as indeed they ought to be had to wit for bare expositions of our belief or for such Forms which do not define or determine what is to be held for true or false what is to be believed or not to be believed after what manner any thing is to be expressed or uttered but which only may make known and testifie what they hold for true and false what they believe or do not believe how they express the meanings of their Mind whose own those Forms and Declarations are For if they be had in no other account or greater esteem there is no danger that their Authority we say not should be equalled much less be preferred before the Scriptures but that they find not indeed any place though the lowest in the Church For doubtless as we have already said before they will not then be held for Squares and Rules of Faith whereby Truth or Falshood Heresie or Errour may and ought to be known and which are published for that end that by them what is true or false may be known and discovered or sound but only for bare Signals and Symbols or Tokens which only show and declare what the Authors believed and judged of those and the other Articles and Meanings of Christian Religion And truly if we consult the ancient Annals of the Church they who first put forth such Symbols Ecclesiastical Canons Confessions and Declarations had no other design aim or end but thereby to testifie not what was to be believed but what they themselves believed and that these Symbols c. should be even instead of Watch-Towers to declare shew to the unwary and imprudent the Shelves and Quicks of Errours that were hurtful to Piety and Salvation or also to serve against Calumniators for Apologies whereby every one might understand how far they were from those Errours
and discharge all the duties of good Citizens and Subjects together with our Country-Men concerning both which proceedings both Ecclesiastical and Civil no doubt but God and his Church in their due time will â—udg far otherwise than our adversaries desire or expect Lastly we have no where added to Against rash Anathema's â—his our Confession the direful Anathema's i. e. cursings of mens persons and â—hat a sorrow it is to speak it too â—hread-bare worn Damnamus We condemn but have every-where only bareâ—y or simply spoken our Opinion or Mind or with a moderate rejecting of certain errours added thereunto Not that we religiously fear to denounce an Anathema there where the holy Spirit of God goeth before us by his own example For with the Apostle Paul we doubt not Gal. 1. 8. to bid Anathema to Angels and Men if they preach any other Gospel than what hath been preached Yea further with 1 Cor. 16. 22. the same We bid Anathema Maran-athâ— unto all that love not the Lord Jesus Christ that is to ungodly prophanâ— and Atheistical persons But where we have not the Spirit of God going before us there we upon good right demurâ— and with-hold our assent and do botâ— beg and grant pardon by course remembring that which our Saviour adviseth us Judg not that ye be not judged and Mat. 7. 1. which the Apostle Judg not any thing 1 Cor. 4. 5. before the time untill the Lord come whâ— will bring to light the hidden things of darkness and make manifest the Councils â— Mens Hearts and then shall every Maâ— 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 succeed and the reins of hatreds being let loose they An exhortation to the study of peace moderation and forbearance 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 ingenously 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 1 Pet. 2. 23. Apoc. 2. 23. 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 fierceness 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 deâ—iver them out of the danger of Eternal Jam. 2. 1. Ma. 2. 3. 10. 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 1 Tim. 6. 4 5. 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 Phil. 4. 5. 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 thaâ— in some sort or other concern Religion the which holy and worthily to be praiseâ— moderation or equanimity when the beâ—â— and greatest God shall have inspired the hearts either of all or at least of the most of those who bear rule in Churcheâ— and Commonwealths with then at lengâ—â— the Truth of the Gospel will every wherâ— flourish and an holy peace in the Lord anâ— Concord will set up a settled place of aâ— bode among all that are truly Godly The which that it may shortly cometâ— pass in the whole World especially in thâ— Christian but most of all in the Reformed we humbly beseech of God througâ— Jesus Christ in Spirit and Truth Thesâ— things thus premised we shall now comâ— directly to the heads of our Declaration as those which we would have alwayeâ— joyned by an indissoluble tye with thiâ— 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. 1. Of the Sacred Scripture and its Authority Perfection and Perspicuity 1. WHosoever desireth to worship The Foundation of Religion is Faith in God God aright and certainly and undoubtedly
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 A Prolepsis or prevention and answering of an objection touching the Testimony of the Church 8. And although indeed the primitive Church which was in the Apostles days might most certainly know and undoubtedly also did know that these †Luk. 1. 1. Col. 4. 16. 1 Thes 5. 27. and 2 Thes 3. 17. 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 | Eph. 2. 20. Act. 2. 42. 1 Thes 2. 13. 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 * Rom. 10. 14 15 16 1â— Joh. â—0 3 4 27. 1 Pâ—t 1. 23 24 25. chap. 2. 1 2 3 c. 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 â—he 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 The Authâ—â—ty of the 〈◊〉 〈◊〉 †〈◊〉 1. 2 3. Heb. 1. 1. in these Books is of it self altogether Authentick and indeed of Authority Divine and †uncontrollable and by reason of the infallible vâ—racity of God deserves altogether and challengeth undoubted Credit and Belief and by vertue of its autocratorical or absolute and supream Power most humble Obedience Dâ—â—t 4. 2. â—â— 32 â— Tim. â— 15. â— Pet. â— â— 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 | Mat. 15. 9. 16. 6. Gal. 1 8 9. 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 The Sacred Scripture is the only Rule of Controversies of Faith Authority as this belongeth unto and agreeth with these very Books only it is therefore even withal necessary that by them * Isa 8. 20. Act. 17. 11. alone as by Touchstones and firm and umovable 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 †Jâ—m 4. 12. Mat. 23 8. 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 | Psal 19. 8 9. 119. 105. Luk. 16. 29 31. 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 * Deut. 6. 6 7 c. chap. 11. 8. so on to search his Laws or Judgments and Statutes to †1 Joh. 4. 1. so on â— 1 Thes 5. 21. 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 * Prov. 2. 2 3 4 c. chap. 3. vâ—â—s 13. so on Psal 1. 2. †Act. 17. 11. 2 Pet. 1. 19. 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 And not the Church or a Synod c. 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
CONFESSION OF FAITH Of those called ARMINIANS OR A DECLARATION Of the OPINIONS and DOCTRINES OF THE Ministers and Pastors Which in the UNITED PROVINCES are known by the Name of REMONSTRANTS Concerning the Chief Points of Christian RELIGION Translated out of the Original LONDON Printed for Samuel Walsall at the Heart and Bible near the West-End of the Royal Exchange in Cornhil MDC LXXXIV THE CONTENTS OF THE CHAPTERS Chap. 1. Of the Sacred Scripture and its Authority Perfection and Perspicuity Page 59 Chap. 2. Of the Knowledg of the Essence of God or of the Divine Nature 78 Chap. 3. Of the Holy and Sacred Trinity 93 Chap. 4. Of the Knowledg of the Works of God 96 Chap. 5. Of the Creation of the World of Angels and of Men. 98 Chap. 6. Of the Providence of God or his Preservation and Government of things 105 Chap. 7. Of the Sin and Misery of Man 117 Chap. 8. Of the Work of Redemption and of the Person and Offices of Jesus Christ 128 Chap. 9. Of the Knowledg of the Will of God revealed in the New-Covenant 138 Chap. 10. Of the Precepts or Commendments of Jesus Christ in general and of Faith and Repentance or Conversion unto God 141 Chap. 11. Of Faith in Jesus Christ 145 Chap. 12. Of good Works in particular and of the exposition of the Decalogue 155 Chap. 13. Of directing and denying of our selves and bearing of the Cross of Christ 170 Chap. 14. Of Prayer and Thanksgiving and in particular of the Lord's Prayer 181 Chap. 15. Of special Callings and of the Precepts and Traditions of Men. 193 Chap. 16. Of the Worship and Veneration of Jesus Christ the only Mediator and of the Invocation of Saints 196 Chap. 17. Of the Benefits and Promises of God and first of Election unto Grace or Calling unto Faith 200 Chap. 18. Of the Promises of God that are performed in this Life to those that are already converted and are Believers that is of Election unto Glory of Adoption Justification Sanctification and of Obsignation or Sealing 209 Chap. 19. Of the Promises of God pertaining to the Life to come or of the raising again of the Dead and eternal Life 216 Chap. 20. Of the Divine Threatnings and Punishments of the wicked pertaining both unto this Life and unto the Life to come to wit of Reprobation Hardening Blinding and of Eternal Death and Damnation 218 Chap. 21. Of the Ministry of the Word of God and of the Orders of Ministers 222 Chap. 22. Of the Church of Jesus Christ and its Marks or Notes 230 Of the Marks or Notes of a visible Church 224 Chap. 23. Of the Sacraments and other Sacred Rites 237 Of Baptism 238 Of the Sacred Supper of the Lord. 240 Of other Sacred Rites but yet such as are indifferent 242 Chap. 24. Of Church Discipline 246 Chap. 25. Of Synods or Councels and of their manner and use 254 The Conclusion 260 ERRATA PAge 29. line 14. read are so tied P. 35. l. 18. r. the very said P. 37. l. 12. r. by God for disturbing P. 38. l. 9. for those r. these P. 39. l. 2. r. use a thing well P. 55. l. 12. r. for such P. 80. l. 25. r. state and relation of each to other Ibid. l. 27. for of r. by P. 88. l. 5 6. r. no ways sworn to any P. 91. l. 19. r. of any other Enemies P. 124. l. 1. r. now long since P. 140. l. 2. for assent r. assert P. 151. l. 10. r. come to P. 182. l. 18. r. both these parts P. 185. l. 5. r. and in whom P. 186. l. 8. r. to forsake P. 202. l. 14 to 18. r. nor for that thereby the will of him that is called is by an irresistible power or by some omnipotent force which is neither more nor less than Creation or raising from the dead so effectually determined to believe P 223. l. 27. for in r. to P. 242. l. 4. add after themselves as coverts of the Body and Blood of Jesus Christ P. 243. l. 10. r. as also P. 250. l. 19 20 21 22. unto the Word Sin to be expunged and to read And also withal there is even in the first place an exact regard to be had of the diversity or difference of Sins P. 256. l. 24 25. add after brought in that they be taken away or removed THE PREFACE TO THE Christian Reader THERE is no doubt pious A Prolepsis concerning a four-fold sort of dissenters touching things of this kind Reader but that this Declaration of Faith which is published by us will be liable to the various and different judgements of men For as every one stands perswaded in his own mind touching both the necessity profit form and manner of such-like Declarations so is he like also to pass judgment upon this of ours There are some who think we ought to abstain altogether from all Confessions or Declarations and judg that they are not only not necessary nor profitable for the Christian Weal-publick but they are also unlawful dangerous and hurtful in the Church There are some who do not indeed think it altogether unadvised to publish Confessions or Declarations much less do they think it unlawful or hurtful but they judge they ought to be conceiv'd and framed onely in meer pure Scripture-words There are some who indeed do not altogether disallow of Confessions though conceiv'd in other than bare Scripture-words but will have them to be so general and brief that they shall contain and comprehend nothing but what is absolutely and precisely necessary to be known and believed unto Salvation There are lastly others far different from these who judge particular Confessions and Declarations even of several most minute and small Controversies not only so far profitable but also necessary that without them a Christian-Society can neither have being nor well-being The so various diverse and differing judgments of all these this our Declaration is doubtless like to undergo and these indeed severally have specious and not altogether improbable grounds for their opinions whereon they build and relie Those who judg that we ought altogether to abstain from Confessions or Declarations Objections of the first and second sort or that they ought not to be conceived but in meer and plain Scripture-words of which sort of men in this age there are found not a few otherwise pious and good men they as far as we can gather pretend for the most part three things for their opinion 1. For that by reason of them there is done no light prejudice to the Majesty and Authority of the Scriptures 2. For that by occasion of them there is mighty dammage and detriment done to the liberty of Churches or Conscience and Propheâ—y 3. For that by the same a wide gap is open'd for Factions and Schisms in the Church And first indeed they think that by this very means the Majestie of the Scriptures is not a little derogated and detracted from for that both their
so much that which the Words properly taken hold forth as indeed it very often falls out as that which though the words rigedly taken do not insinuate or hint it yet is most agreeable to right reason and the very mind and intention of him that uttered the words whether it were expressed properly or figuratively The which may and ought to be known and discovered by the scope and occasion of every place also from the * Mat. 4. 4 5 c. and ch 22. 29. 2 Pet. 1. 20 21. 2 Cor. 3. 13 14 15 Subject Matter Antecedents and Consequents that is things going before and following also from comparing of like places with like and from palpable Absurdities otherwise like to follow and other Arguments of that kind or from the consideration and weighing of things together 17. But to desire to fetch or take thiâ— exposition from any other Authorâ— Head or Fountain whatsoever to wit from any Symbol or Creed of Mens making or Analogy of Faith in this oâ— that place received or any publick Confession of Churches which we also before advised in our Preface which wâ— would never have at any time severed oâ— divided from this our Declaration oâ— from the Decrees of Councils or Consenâ— of Fathers one or other though even the most or greatest part of them is aâ— thing too uncertain and oftentimes dangerous 18. And yet do we not therefore lightly A prolepsis or prevention of an objection despise the pious probable or long-since received interpretations of others especially of the ancient Fathers whether Greek or Latin much less so as proudly or arrogantly to reject their unanimous consent but we do then at length and that indeed modestly recede from them when we find in our Conscience that they alledg things aliene from or not agreeable with the true sence of the Scriptures or things contrary to it Nor do we think that we do by this means do them any wrong Since not only every of them apart but also the most of them jointly yea all of them taken together might in many things err and themselves also have freely acknowledged it of themselves with one accord and therefore do expresly forbid that their writings be simply or without any more ado believed but desire that we at length so far approve of them as they agree with the Sacred Scriptures and on the contrary that we freely reject them so far as they disagree with the same CHAP. II. Of the Knowledg of the Essence of God â— of the Divine Nature 1. FUrthermore our whole Religioâ— The two chief heads of Religion contained in these very Bookâ— doth briefly consist in our righâ— knowledg of the * Joh. 17. 3. 1 John 2. 23. chap 5. 11 12. 2 Joh. 9 one only true Goâ— and Jesus Christ the Mediator whâ—â— he hath sent and in a lawful or due Worship of both in or under the hope of â— Life eternal and immortal after Death to be certainly obtained and enjoyed iâ— the Heavens according to the free promise of the same 2. And that God may be rightly known and piousâ—y worshipped and that Three things to be known of God according to the Scriptures †Heb. 11. 6 7 c. Acts 14. 15 c. ch 17. 24 c. three things offer themselves necessarily to be considered and held by us his Nature Works and Will The Nature indeed of God that we may understand that he is of or in himself most worthy to be worshiped of us his Works that we may know that he may rightfully and deserâ—edly require of us what manner of worâ—hip soever he please lastly his Will â—hat we may be clearly convinced that â—e will be worshipped of us and withall â—now after what manner he will and â—ught to be worshipped by us that we â—ay assuredly hope for Eternal Salvation But not equally or alike necessary from him Howbeit concerning the Nature and Works of God all those â—hings are not necessarily to be held which in every respect at least whatsoever belongs to the Divine Essence and all the modes or manners of its working and kinds of operations much less all those things which either according to the likely and specious placits of the Schools or from the probable discourse of Reason are wont to be affirmed of them but those only without which the Divine Will revealed in the Scriptures either cannot A twofold knowledge of God be rightly understood or performed by us Since they only who do the will of God and | Job 28. 28. Jer. 2. 8. 22. 16 Hos 6. 6. Tit. 1. 16. 1 Joh. 2 3 4 c. and ch 3. 6. keep his Commandments are every where in the Scripture said truly to know God and on the contrary they that do not the same are said not to know God So that that alone deserveth to be called the saving Knowledg 〈◊〉 God which is joyned with the practice 〈◊〉 Piety But other things pertaining herâ— unto although haply they may bâ— profitable more or less either for the promoting of Piety or for the better understanding and more happy composing 〈◊〉 Controversies of Religion that may happen yet they ought not to be helâ— for necessary doctrines of Faith which we cannot be ignorant of without the losâ— of Salvation 3. As to the Nature of God the Of the Nature of God Scripture holds forth God unto us under a twofold consideration 1. Absolutely and generally in his essential Attributes to wit whereby he doth unfold or declare unto us * Exod. 34. 6 7. 1 Tim. 1. 17. 6. 15 16. his Spiritual Nature and glorious Majesty common to the distinct or several Persons sofar as is requisite for our Faith and Salvation in this Life 2. Distinctly relatively in the mystery of the †Mat. 28. 19. 2 Cor. 13. 14. 1 Joh. 5. 7. Sacred Trinity which respecteth the internal and mutual habitude i. e. state or standing and certain proper oeconomy i. e. ordering or disposing of things of the persons among themselves These Attributes so far as they necessarily pertain hereunto are these that follow 5. I. God is * Deut. 6. 4. 32. 39. Ps 86. 10. 1 Cor. 8. 6. 1 Tim. 2. 5. one because he is God is one and the Supreme Lord of things alone without Associate the most Supreme and Highest who hath neither any before him nor above him whom he should depend upon in Being Willing or Acting but hath his Godhead or Divine Power or Dominion over all things from â—imself nor is there any other besides him nor can be with whom all the Attributes of a true Deity from himself may or can agree and therefore he is of altogether absolute †Gen. 14. 18. Deut. 10. 17. Isa 41. 4. 44. 6. 45. 6 7. Auâ—hority or uncontrolable Power so that â—e can dispose of his Creatures and all his Goods howsoever he pleaseth that â—s so
it is after the example of Godly Kings and Princes under the old Testament chiefly or after the manner of Master-builders to moderate †Joh. 24. 1 c. 2 King 23. 19 c. 2 Chton 17. â— c. 31. 2 c. the outward order and government of the Church and to proâ—erve the Worship of God whole and entire therein and therefore as oft as need requires himself to convocate or call Synods together and in his place to preside in them to propound together with Ecclesiastical Persons those things that are to be debated or treated of peaceably and softly to hear the Judgments of all in general even of Dissenters themselves to enquire diligently into the Truth out of Gods Word himself to collect the free votes of others to give or declare his own Judgment and Sence together with them and to his utmost power to provide and take care that all things be managed and carryed on in them according to God as of right he may so of duty he ought 4. And yet is it not his right or duty A caution agâ—inst Abuses to put in execution the Decrees of Synods by any secular power and force and to repress and keep under those who in Conscience refuse or think much to subscribe unto them either by Threats or | Rom. 13. 1 c. Fines much less by Banishments Imprisonments Bonds finally by Death or other such like cruel Punishments Furthermore neither ought he nor of right can he trouble or molest those who modestly * Act. 1. 13 c. 13. 1 c. 20. 7 c. and always preserving inviolate the Reverence that is due to Superiors do only for Religion and Conscience sake desire to assemble and meet together without or out of those publick places which always remain subject to the Magistrates right or power to wit | Act. 4. 1 c. 5. 17. c. 6. 9 c. and throughout the whole Book by Edicts Proscriptions Incursions of Soldiers and other violent ways of acting but is bound to preserve unto them whole †Act. 5. 34 c. 18. 12 c. 26. 31 32 c. and untoucht their liberty of worshiping God in publick and to take care and endeavour that the Truth of God and Religion be maintained only by | 2 Cor. 10. 4 5. Eph. 6. 12 c. spiritual weapons and perswaded unto only by arguments and reasons lest otherwise he seem to desire to offer violence to the Consciences of his Subjects and to suppress Christian * 1 Thess 5. 19 c. 1 Cor. 14. peâ— tot 2 Cor. 1. 24. 3. 17. 4. 2 c. liberty and lastly to usurp the Power and Authority that is proper unto God and unto our Lord Jesus Christ The Conclusion And this at length is our judgment of all or at least of the chief Articles of Christian Religion whereby Christian Reader whoever you are you may easily understand and most clearly see that we are free and clear from all those Heresies Schismes and other noisom and ungodly Opinions which have been hitherto by our Adversaries slanderously fastened upon us And that we do not dig up again or as they say hang up upon a new Post or Pole any erroneous Opinious and such as have been condemned by the ancient and first Professors of Christianity also that we do not shake nor subvert those things which have been at any time established by the Church of Christ by universal consent that we do not define nor obstinately and proudly decide in those things which have long since been dubiously controverted to and fro and which make not greatly either for the promoting of the Glory of God or of our own Salvation or our Neighbour's finally that we do not operously subtilly seatch into those things which are not revealed to us lest indeed we intrude our selves into those things which the most wise God would have to be kept secret But that we make this our only and sole endeavour that we may preserve whole and entire that Truth which is according to Godliness and which it concerns us all solidly for to know and that we every where pursue and as much as in us lyeth promote those things which make both for the maintaining or cherishing and promoting of mutual Peace and Concord amongst Christians always remembring that advice of the Apostle's Tit. 3. 8. This is a faithful saying and these things I will that thou constantly affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they which have believed in God be careful to maintain or go before or excel others in good Works For these are good excellent and profitable to for Men and that which the Apostle elsewhere exhorteth unto Follow ye peace with all Men and Holiness without which no Man shall see the Lord Heb. 12. 14. In these two is placed the chiefest Glory of the Christian Religion With these therefore hitherto we are wholly taken up But about things unnecessary and not greatly profitable to Salvation we are loth to draw to and fro the Saw of Contention and the Mysteries indeed that are sublime abstruse we receive with a simple Faith and free from all scrupulous subtilness of Wit and Reason nor but soberly and sparingly and as one of the Ancients is reported not unfitly to have said we handle not the burning Iron without Tongs And as for unprofitable Speculations and vain Niceties we keep at the farthest distance from them for that they rather gender or produce strifes and questions than godly edifying which is by Faith 1 Tim. 1. 4. Concerning things indifferent as also Rites and Ceremonies we lightly trouble no Man so that the offending of the Weak be diligently avoided on the one hand and Superstition carefully provided against on the other Finally we direct all our studies to this mark that we may hold forth those things which are either necessary or very profitable to substantial Piety and our own everlasting Salvation and that in other things we may willingly and readily tolerate and bear with all that dissent from us and heartily follow maintain and cherish peace and concord in all the Churches of Jesus Christ although in our opinion or judgment they are out of the way Which things being so we earnestly entreat and beseech you by the Lord Christian Reader whoever you are that you would not give any room with your self unto any suspicions to the contrary nor admit of the unjust Accusations Calumnies and Slanders of our Enemies or easily harken unto those whose chiefest interest it is that we should be evil spoken of lest they should seem to have condemned and banished us undeservedly and as innocent but that having a careful regard to Right and Equity you would pass judgment of us according to this our Confession and publick Declaration of our Belief If in any thing haply you suppose or believe us to err instruct us in the Spirit of Gentleness and Meeekness which most highly becometh the Servants of Jesus Christ We are ready in all places and at all times to yeild to those who shall shew us better and give place to the Truth of God which is more precious to us than all things else If at any time notwithstanding or in any place we dissent and differ in things not necessary to be known let us bear with one another in the Lord and being mindful both of Christian Charity and Prudence let us study to keep the unity of the Spirit through or in the bond of Peace Eph. 4. 3. Nevertheless in that whereunto by the help and guidance of Christ we have already attained let us walk by the same rule and be alike minded or affected and if in any thing we be otherwise-minded God will reveal even this unto us Phil. 3. 15 16. Grant he that we may daily more and more to his Glory grow and make progress in true Faith Piety Charity Prudence Gentleness Meekness and other holy Endowments and Christian Virtues and endeavour patiently to bear with and gently or mildly to amend one anothers Infirmitities Errors and Failings that being Eph. 3. 17 18 19 20 21. rooted and grounded in Love we may be able together with all Saints to apprehend what is that breadth and length and depth and heighth and that love of Jesus Christ which passeth all understanding that so we may be filled even unto or with the whole fulness of God To him who with infinite redundancy is able to do above all those things which we ask or think according to that power which worketh in us to him we say be Glory in the Church by Christ Jesus throughout all ages World without end Amen FINIS