Blasphemies and Crimes which through Calumny were by men ill-imployed fastened upon them And certainly if all Declarations and Confessions had at all times kept within these bounds they had not indeed at any time obtained any Dictator-like Dignity or Authority much less greater than or equal to the Scriptures in the Church Wherefore that the Church may in the first place alway hold this firm unalterable we are to endeavour again and again and therefore est-soon upon all occasions to inculate upon Churches and in the very Forms of our Confessions and Declarations accurately to express That they indeed ought not to be received for certain Judices or Discoverers much less for Judges of the true Sences or Meanings viz. of Scripture but only for the Indices of those Sences or Meanings which the Authors thereof have held for true and that they were published to that end If that be done these three abuses will sufficiently and easily be avoided 1. None will flee to the said Forms to Of their three-fold abuse draw and take from them as from Fountains with a Faith void of doubting those things that are to be believed and further he will not run unto them in doubtful Sences of Scripture as the Indices of what is streight and crooked nor try and examine dark and controverted sences by them as by a touch-stone 2. None will be tyed or suffer himself to be tyed to their Meanings upon any other terms than so far and so long as he himself doth certainly find and is convinced in his Conseience that they accord with the Meanings of the Scriptures 3. In Disputations Conferences Examinations or Tryals men will never appeal to them neither will controversies of Faith be brought to the Anvil thereof but they will all wholly without fear or danger be brought to and examined by the Word of God alone as the only Rule beyond all exception and the true form of sound words which our alone Master Jesus Christ and his Apostles have left unto us And thus indeed there will be nothing that can justly be desired to detract Divine Authority from them and to give it wholly to the Sacred Scriptures Neither shall we then need to fear lest idols be made of them to be set up in the Church of Jesus Christ and placed in equal degree with the Scriptures or honoured with any like honour with them or lest bands should be knit of them whereby the Consciences of men should be bound or lastly lest poysons should be prepared of them whereby the sincerity of Faith might be infected or the Truth of Doctrine adulterated For a moderate liberty to examine them This Foundation therefore once rightly laid and this Principle firmly supposed there will alwaies remain in the Church of Jesus Christ whole and entire liberty whereby any one may preâ—rving safe the Laws of Christian Moâ—esty Charity and Prudence without anger inquire into those Forms and â—ithout scruple contradict them that â—y this means there may be always a â—anifest difference between them and â—e Word of God to which alone that â—riviledg ought to remain sacred and inâ—iolate that it alone is above and beyond â—ll Controversei and Contradiction and â—hat the Consciences of Believers are to â—e tyed to it only And yet is not this â—berty to be extended so far as to turn â—â—to a dissolute and irregular licentiousâ—ess whereby every Man may unadviâ—edly speak what he please For he as â—uch abuseth liberty who too much at â—leasure loosenth the button thereof as â—e who fastneth it too strait All exâ—eams are to be avoided and we to saâ—rifice to moderation which consisteth â—â— the midst between Tyranny and a Wild and Unbridled Licentiousness Therefore Prudence and Charity are always to be taken into Council which will â—asily dictate when and how this liberty may profitably and without the Scandal of the Godly be made use of It is the part of Prudence to weigh things and to consider fit times and places wherein this or that Opinion either by word or writing may commodiously be proposed It is the part of Charity to have a regard of persons that they be not offended or troubled who ought to be edified It is not the duty of a Prudent and Pious Man and one truly Charitable to use promiscously upon every occasion with all Persons or in all Places when he so thinks fit the liberty of contradicting nay nor alwaies everywhere patiently to bear with all the Contradictions of others Against the unbridled Licentiousness of some There is often a regard to be had both of the Things or Opinions which are contradicted and of the Persons with whom such Contradictions are propounded For there are some things of so great Weight and Moment that they cannot be gain-said without the extream hazard of our Salvation Freely to contradict these or quietly to suffer them to be contradicted by others would be the farthest from Prudence and Charity possible There are some things of that nature that they may without the danger of any Mans Salvation suffer indeed contradiction but which yet to contradict is not necessary for the sake of the publick good and to be contradicted every-where and at all times is not expedient For not every thing that is lawful is presently also expedient and edifying Very often the weakness of others ought to give law to our liberty and not seldom also the importuneness of others who have an itch after or unto variances brablings and contradictions and are pleased with the opportunity of strife contention upon every occasion To the one we must not give occasion of offence lest they fall From the other we must withhold all encouragements lest they hurt themselves and others For in this manner we ought alwaies to shun all endangerings of the Faithful especially of the weak lest we abuse our liberty to the destruction of any one but use it aright and to the edification of all But in things not altogether necessary and amongst those whom the Scripture calleth perfect and who have their sences exercised in the Scriptures to discern between what is true and false or who are more then ordinarily desirous of Truth that is more abstruse this liberty may alwaies have or take place without offence or danger For their industry indeed is sharpned by moderate contradictions which are as it were the Whetstones of Truth and from which as from the striking or beating of Flints against each other this Fruit is drawn or produced that either they see clearly that errour that formerly lay hid or are more solidly confirmed in the truth they hold Which fruit cannot but afterward redound unto the whole Church and that to the eminent promoting of truth and the glory of Gods name But to digladiate or strive with gain-sayings before the people out of the Pulpit and to desire or endeavour by the vellications or twitchings of publick Forms and Obtrectations or Back-bitings out of the Desk
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
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
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.
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.
| Rom. 16. 17 18. 2 Thess 3. 6 14. Tit. 3. 10 11. 3. Joh. 10 11. voluntary departing or separating from him with whom they may no longer live or converse as with a Disciple of Jesus Christ So that the Rulers or Governors of the Church do not so properly nor so much sever and separate the said person from themselves as they sever and separate themselves together with their people from him and that by the command of Jesus Christ himself their Lord and cannot nor will not otherwise converse with him than with * Mat. 18. 17. an Heathen and Publican or with any publick and profane sinner so long indeed as he shall continue impenitent 9. Wherefore they who exercise this A confutation of a pernicious error same discipline not only with a fleshly power and coactive force but who do also extend it unto bodily and capital punishments especially under pretence and colour of Heresie commonly so called they do arrogate and assume to themselves too great a power yea altogether unmeet and †Mat. 13. 28 29 30. Gal. 4. 29. Luk. 9. 55. unlawful yea further they do in deed and truth | 1 Thess 5. 20 21. 1 Cor. 14. per tot oppress the liberty of Mens Consciences and of Prophesie and do change this saving and wholesome remedy in Wisdom appointed by our Saviour for the amendment of Sinners into a most deadly poyson and that which was designed for their health and safety these Men turn to their subversion and ruine wherefore also those who any ways patronize or defend the killing of Hereticks or any the like * 2 Cor. 10. 3 4 c. 13. 10. Eph. 6. 11 c. Tyranny or persecution for Conscience sake we hold and judg that they are altogether estranged from and contrary to that most meek or mild Spirit of Christ and do also fight with unmeet and preposterous weapons against heresies and consequently do bring themselves under the guilt of a most heinous sin in the sight of God CHAP. XXV Of Synods or Councels and of their manner and use 1. ANd thus indeed all particular The use and end of Synods Curches being taken severally or apart are to be govern'd by their own Ministers that is by their own Bishops and Elders But if in the mean while any thing more hard then ordinary in Doctrine or Manners or Rites proper and peculiar to the Church which may either concern all or at least many Churches shall happen or fall out to be disputed and debated then may Synods or Ecclesiastical Assemblies profitably be appointed and held and sometimes ought and that after the example of the Apostles themselves and they either greater or lesser as the necessity of the case shall seem to require They may we say profitably be appointed and held if indeed a right and lawful order and manner be observed in them and chiefly if these following Articles or Heads be diligently attended to and kept Act. 15. 1. c. 2. I. If in them both the truth and Their conditions or the manner and order to be observed in them profitableness and necessity of all Opinions or Doctrines be nor examined and tryed by any humane †Gal. 1. 8 9. Act. 17. 11 c. square or factitious i. e. made or devised rule whatsoever it be but only by the Word of God II. If a full and plenary liberty be granted | 1 Thess 5 21. 1 Joh. 4. 1. Act. 17. 2 3. 1 Cor. 14. per tot to every one to speak his own Opinion or Judgment without scruple or fear of danger and to enquire into the Opinions of others and duly to examine the whole matter that is in Controversie III. If there be none admitted in them but fit and meet Men that is Men skilful in divine things * 1 Tim. 4. 12 c. 6. 3 4 11 c. 2 Tim. 2. 2 14 24 25. 3. 8 16. 4. 3 4 5. Heb. 4. 14. Jam. 3. 13 c. and who are mighty in the Scriptures and have their Senses exercised to discern between what is true what is false especially Men pious prudent grave moderate studious or lovers of Truth as well as of Peace as also truly free and during the time of the examination of the Controversie simply tyed to none either Person or Church or Confession c. but only to God and Christ and his sacred Word Lastly men free from all corrupt or perverse affections as wrath hatred partiality or abetting of parties IV. If in them it be not precisely or chiefly urged that Controversies of Faith be by any means at least whatsoever it matters not what right or wrong taken away or removed or decided against one party or the other and that only for this end either to procure or preserve the outward quiet and tranquillity of the Common-wealth but that it may be chiefly endeavoured that †2 Tim. 2. 2â— Mat. 7. 15. 16. 12. Rom. 16. 17. 2 Cor. 11. 13. Gal. 5. 11 12 c. Heresies Schisms and other such like publick miscarriages and scandals be first and foremost kept out of the Churches or that being already brought in and so by that means Piety and Truth as also liberty and Christian Charity may be always consulted and provided for in them and therefore V. If plain saving and necessary Truth be straitly and closely held and retained in them and yet so as that for those that dissent and who are yet ignorant of the Truth there be no danger created for them upon that account * 2 Cor. 4. 1 2. 10. 4. Jam 4. 11 12 13. 2 Tim. 2. 22. 1 Pet. 5. 3. Col. 3. 12 13. Eph. 4. 1 c. nor any force or violence done or offered to their Consciences but that saving Truth be only prest upon them by perswasions and reaonss and that with the greatest gentleness and meekness of mind and spirit imaginable and in other things that a moderate Liberty of dissenting upon certain terms and conditions may remain safe inviolate and the Remedies of muâ—ual peace and concord commodiously sought out VI. Finally if what is determined in them be always left liable †1 Joh. 4. 1 c. 1 Thess 5. 19 20 21. to a free examination and a further review afterwards yea if it be seriously will'd and commanded that all their Decrees be diligently examined and weighed by the Word of God and that no Man be envied and maligned or at any time endangered for so doing 3. And in those Synods next to or The duty of the pâ—ous Magistrate about them after the Supreme Authority of God and of Christ there ought also to intervene the Authority of the Christian Magistrate as of a nursing Father * Isa 49. 23 c. 60. 1 c. of the Church if so be there be any such in the Church as of one indeed whose duty