THE CONFESSION OR DECLARATION OF THE Ministers or Pastors, Which in the UNITED PROVINCES are called REMONSTRANTS, Concerning the chief Points of Christian Religion.

LONDON, Printed for Francis Smith at the Elephant and Castle in Cornhil near the Royal Exchange. 1676.

THE CONTENTS OF THE CHAPTERS.

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Chap. 1. OF the Sacred Scripture, and its Authority, Per­fection, and Perspicuity. 59
Chap. 2. Of the Knowledg of the Essence of God, or of the Divine Nature. 78
Chap. 3. Of the Holy and Sacred Tri­nity. 93
Chap. 4. Of the Knowledg of the Works of God. 96
Chap. 5. Of the Creation of the World, of Angels and of Men. 98
Chap. 6. Of the Providence of God, or his Preservation and Govern­ment of things. 105

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Chap. 7. Of the Sin and Misery of Man. 117
Chap. 8. Of the Work of Redemption, and of the Person and Offices of Je­sus Christ. 128
Chap. 9. Of the Knowledg of the Will of God, revealed in the New-Covenant. 138
Chap. 10. Of the Precepts or Command­ments of Jesus Christ in gene­ral; and of Faith and Repen­tance, or Conversion unto God. 141
Chap. 11. Of Faith in Jesus Christ. 145
Chap. 12. Of good Works in particular, and of the exposition of the Decalogue. 155
Chap. 13. Of directing and denying of our selves, and bearing of the Cross of Christ. 170
Chap. 14. Of Prayer and Thanksgiving, and in particular of the Lord's Prayer. 181
Chap. 15. Of special Callings, and of the Precepts and Traditions of Men. 193
Chap. 16. Of the Worship and Veneration  

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  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

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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 such­like 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 [Page 2] for the Christian Weal-publick, but that they are also unlawful, dangerous, and hurtful in the Church. There are some, who do not indeed think it altoge­ther unadvised to publish Confessions or Declarations, much less do they think it unlawful or hurtful; but they judge they ought to be conceiv'd and framed onely in meer pure Scripture-words. There are some, who indeed do not al­together disallow of Confessions, though conceiv'd in other than bare Scripture­words, 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 no [...] [Page 3] 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 [...]ge there are found not a few, otherwise pious and good men) they, as far as we can gather, pretend for the most part three things for their opinion. 1. For that by reason of them there is done no [...]ight prejudice to the Majesty and Au­thority of the Scriptures. 2. For that [...]y occasion of them there is mighty dam­mage and detriment done to the liberty of Churches, or Conscience and Prophe­ [...]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 [...]his very means the Majestie of the Scrip­tures is not a little derogated and detra­cted from, for that both their sufficiency and perspicuity seem to be suspected and doubted of; to wit, as if they either did not fully and sufficiently contain all things, that are necessary and profitable [Page 4] 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 [Page 5] those things which. are necessarily to be held by the Churches of Jesus Christ, the Majesty and Authority of the Scrip­tures began by little and little to decline, and the truth as also the necessity of all Judgments and Opinions pertaining to the business of Religion to depend upon those forms; in so much indeed, that waving and undervaluing the Sacred Scripture, they appealed unto them as the most certain Squares or Levels, and unexceptionable Rules, and he that swer­ved but a fingers breadth from them, al­though moved thereto out of a regard to the Scriptures, was without any fur­ther proof accused and condemned of Heresie. And though at the beginning, and in the very Cradles or Infancy of Forms, as they say, it fell not out, but also over and above by Cautions, or Restricti­ons, and Protestations, and other ways of that kind, they obviated and withstood the same; yet in tract of time, by little and little their Authority prevailed and increased, and through secret increasings by intervals and degrees it was insensi­bly established and confirmed; until at length, having spread its roots deep, it [Page 6] began in a manner to over-top the very Scriptures. So by this means in process of time some Oecumenical Councils, and Forms of Belief, or general Creeds, which were concieved and maintained in them, began to be so highly valued, that a like and equal Authority was given to them with the Gospels themselves by the most of men. Yea further, even those things, that were disputed & determin'd by one single Augustine against Pelagius, at length in pro­cess of time were advanc'd to that Dignity and Authority, (and that even among those who otherwise are not wont to set much by the Authority of Councils and Fa­thers) that it is enough to condemn any one that teacheth in the Church, if his opinion only seem to come near to Pela­gius. And that it doth commonly so fall out in other questions of Faith, and hath fallen out from every age past they do very speciously affirm. In brief, these seem not to complain in vain, that all Forms usually do together with their age receive the strength and increases o [...] too much Authority; and that howso­ever often-times they seem not op [...]nly and manifestly to be advanced and pro­moted [Page 7] 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 Scriptu [...]es but according to what they prescribe; and to call them into doubt, or to contradict them, though modestly, is thought an heinous wickedness. Nor do they want their pretence: viz. That the publick Peace of the Church may be preserved entire, Confusion avoided, and Liberty [Page 8] 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, [Page 9] no otherwise then by certain partition­walls, Christians, who ought to be most strictly joyned together, and who in very deed agree in the main of saving do­ctrine, are divided each from other, whilst one indeed saith, I am of Paul, another, 1 Cor. 1. 12. I am of Cephas, another, I am of Apollos, another, I am of Christ: and every one believeth that the purity of Religion, and the hope of immortal life consisteth with­in his particular Congregation: So that whosoever belongeth not thereto, he is almost judged altogether excluded out of Heaven and the Kingdom of Jesus Christ. Whence it is necessary that there arise and flow, as it were from a con­tinual Spring, perpetual and immortal ha­treds, and divisions of minds and affe­ctions.

These for the most part are the chief 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 [Page 10] looked into, have not appeared to us of so great weight, as that for their sakes we should deem our selves bound to desist from our purpose of publishing this De­claration of ours. For doubtless they seem not undeservedly to reprove so much the thing it self, as the corruption and abuse of the thing, which (as a Wen to a fair body) oftentimes is wont to grow and cleave even unto those things, which are best and most sovereignly wholesome in themselves, and through a more sharp viewing of the vice, and otherwise most just hatred of the abuse to be carried and fall unawars even into a detestation of the very thing it self. Which that it may be plain, it will be worth our labour to premise some what of the nature, ne­cessity, utility and right use of Confes­sions or Declarations. For from thence it will most clearly appear and become manifest, both how greatly they are mis­taken, who are wholly averse from them, and reject them one with another, and what is our end and scope in the putting forth of this. What is the true use and end of Consessi­ons.

As for Confessions then, or Declara­rations in general, they are nothing but [Page 11] clear and manifest expositions of our Faith propounded and laid down in a cer­tain method, wherein more or fewer, ei­their by word or writing, discover their judgment concerning points of Chri­stian Religion, and make it known to the Christian World, for the clearing up of Divine Truth, the cutting off Calumnies, where with innocent persons are oppres­sed, and the edifying of Churches in true Faith and peace. This at length is the proper, true and genuine nature and ge­nius of Confessions and Declarations, from which we are to make judgment of their true both necessity, and utility, and no ways from the disposition and de­sign of those, who have oftentimes abused Confessions and Declarations to far o­ther different ends. For those things have not been the faults of the Declara­tions, but of the Declarers, and not the uses, but abuses of Confessions, and they such as might easily but for our selves be severed from the Forms of Confessions themselves.

That these kind of Forms indeed are That they are not precisely necessary. not precisely and absolutely necessary we willingly grant, and therefore do we not [Page 12] like of their opinion, whom we mention'd in the fourth place, who account them at least for secondary Symbols of Faith, and who determine or maintain that they are precisely necessary, if not to the being, yet at least to the well-being of a Chri­stian Church. For where a right and concordant or unanimous understanding of the Scriptures hath its place, there simply is no need of other Forms of be­lief, or expressions, but what are in the Scriptures themselves: and those Forms which are in the Scriptures, they are suf­ficient unto Faith and Salvation; and if one bring with him an honest, and docile mind, and studious of Divine Truth, for the discerning of them, and with­all use those means, which he ought to use, and which become a Rea­der earnestly desirous of so great things, they are so clear and perspicuous, that they may and ought at all times a­bundantly to suffice every Christian to draw from thence both for himself and o­thers a most perfect Declaration of Di­vine meanings. For verily it cannot be justly doubted, but that those Forms and Phrases, wherein God himself and [Page 13] our Lord Jesus Christ were pleased long since to express and declare the meanings of their mind to private and ordinary and unlearned men, are also at this day suffici­ent for us to understand and declare those very same meanings; since to that end they are no less left of God and delivered by the Scripture to us than unto them, that from them we might draw and fetch those things, which concern the Worship of God, and our own and others everlasting Salvation. From whence it follows, that it is altogether possible, that the Church of Christ may not only be, but that it may also well be without such like humane Forms.

In the mean time though such Forms That yet they are useful and lawful. are not precisely necessary, yet are they not therefore also to be judged unprofita­ble, and consequently unlawful and hurt­ful. For if Prophesyings, or Interpret­ings of the Scriptures are not unprofita­ble, yea rather if they be some-times in certain respects necessary, which several Teachers and Pastours propose in Uni­versities and Churches, or which other­wise are performed in Christian Assemb­lies, when for the informing of the igno­rant, [Page 14] the reducing of them that go astray into the right way, the relieving the doubt­ing, and convincing gainsayers, they de­clare & illustrate the meaning of the Scri­ptures, as far as may be, by familiar and clear & withal usual forms of speaking, be­besides the very express words of the Scri­ture, it cannot verily seem unprofitabe, [...] much less unlawful or hurtful, if more Mi­nisters of Jesus Christ do by mutual con­sents, joint studies and endeavours, for the greater illustration or clearing up of divine Truth, removing of slanders, the e­difying of the generality or the most of men, or other holy and pious ends, pub­lickly open and declare their judgment upon the same meanings of Scripture, and that in certain composed Forms.

Yea further, if you shall duly consider the matter without affection and preju­dice, That they are some­times also necessary. we shall find that those times may happen, wherein such Declarations ought to seem not only profitable, but also very necessary. For i [...] foul and gross errours, noxious to Christian Religion and piety, should seize on our age, if necessary heads of belief should be negle­cted, or be minded but by the by, or those [Page 15] that are not necessary be earnestly urged as necessary, as also profitable doctrines not be distinguished from those that are necessary, as they ought, lastly, if mens consciences shall be bound up by humane inventions or devices, and every thing, though never so, false be palliated and cloathed with Scripture words and expressions, there is certainly a necessity laid upon all and every Christian, espe­sially upon Pastours of Churches, seri­ously to consider and advise among them­selves, by what means they may with­stand so many and great evils; and, if they shall perceive that those blind mise­rable mortals may profitably and pru­dently be holpen by a more clear proposal and elucidation or discovery of the Di­vine meanings, than hath been formerly made, as it were by a Torch lighted in the dark, unanimously and as it were with joint forces to agree and conspire, how they may discover and set before their eyes those divine senses and mean­ings in certain Forms now long since with profit received and familiar, if per­adventure by the help of these they that err may be delivered out of the said deep [Page 16] darkness, and be reduced into the right way of everlasting Salvation. In the next place, if it fall out that those, who perform this profitable service to the Christian Common-wealth, should notwithstand­ing, as it usually comes to pass, be loaded with Calumnies, be soyled with foul and dishonest suspicions, and as it were over­whelmed with a certain deluge of false accusations, as the Patrons of all the wicked opinions in the World, who hang out as it were upon new posts old Heresies either all or some of them, dig up again out 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 [Page 17] they are in Religion, and what in very [...]eed they think touching the chief heads of belief, and by this unblamable means, [...]s by a bolt & bar firmly set against those [...]nfamous revilings and slanders, to vin­dicate and approve or commend to all good men the integrity of their good [...]ame 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 deparated from their fraternity, that more [...]lenteous matter will be ministred to their Enemies and Foes to calumniatc, and consequently that through the side of their wronged reputation the Truth of God will be wounded, and all their labour, [...]are, industry and pains, hitherto spent, [Page 18] or further to be spent in the promoting of the same, will be rendred unprofitable and fruitless? Certainly he that i [...] toucht with any desire of the publick good, any care of the glory of God, an [...] desire of the truth and peace of th [...] Church, he cannot but believe, and cer­tainly conclude, that in such a case the [...] 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 Form of Declarations to purge themseves from those false reports and calumnies, and to testifie to the whole Christian World their innocency. Nor indeed can it see [...] sufficient for the washing away of th [...] said Calumnies, if they contain them­selves within the meer and bare expressi­ons of the Scripture, and deliver their Opinions or Judgments in so man Scripture-Words and Phrases. For seeing that this very thing is charged up on them as a crime, that under Scripture-words they in their Bosom cherish their worst meanings, and most prejudicial to the Glory of God and the Salvation [...] Men, & that they do upon occasion either [Page 19] readily sought after, or offered by o­thers, disseminate or spread the same, [...]hen 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 [...]est and most profitable, that is, by some publick Declaration of their Judgment, [...]o 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 [...]n a manner necessary remedies of the greatest evils.

Howbeit because such is either the Three re­medies a­gainst the abuses of them. [...]nconsiderateness, 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 [Page 20] 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 [Page 21] 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 doubeless, 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 [Page 22] 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, 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, [Page 23] and therefore ef [...]-soon upon all occasions to inculate upon Churches, and in the ve­ry Forms of our Confessions and Decla­rations accurately to express, That they indeed ought not to be received for cer­tain Jndices or Discoverers, much less for Judges of the true Sences or Meanings, viz. of Scripture, but only for the Indi­ces of those Sences or Meanings, which the Authors thereof have held for true, and that they were published to that end. If that be done, these three abuses will sufficiently and easily be avoided.

1. None will flee to the said Forms, to Of their three- [...]old 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 [...]rooked: nor try and examine dark and controverted sen­ces by them, as by a touch-stone.

2. None will be tyed, or suffer himself to be tyed to their Meanings upon any other terms, than so far and so long as he himself doth certainly find and is convin­ced in his Conscience, that they accord with the Meanings of the Scriptures.

[Page 24] 3. In Disputations, Conferences, Exami­nations or Tryals men will never appeal to them, neither will controversies of Faith be brought to the Anvil thereof; but they will all wholly without fear or danger be brought to and examined by the Word of God alone, as the only Rule beyond all exception, and the true form of sound words, which our alone Master Jesus Christ and his Apostles have left unto us. And thus indeed there will be nothing, that can justly be desired to detract Divine Authority from them, and to give it wholly to the Sacred Scriptures. Neither shall we then need to fear, lest idols be made of them to be set up in the Church of Jesus Christ, and placed in e­qual degree with the Scriptures, or ho­noured with any like honour with them, or lest bands should be knit of them, whereby the Consciences of men should be bound; or lastly lest poysons should be prepared of them, whereby the sincerity of Faith might be infected, or the Truth of Doctrine adulterated.

This Foundation therefore once right­ly For a mo­derate li­berty to ex­amine them. laid, and this Principle firmly suppo­sed, there will alwaies remain in the [Page 25] Church of Jesus Christ whole and entire a liberty, whereby any one may (pre­serving safe the Laws of Christian Mo­desty, Charity and Prudence) without danger inquire into those Forms, and without scruple contradict them: that by this means there may be always a manifest difference between them and the Word of God, to which alone that priviledg ought to remain sacred and in­violate, that it alone is above and beyond all Controversie and Contradiction, and that the Consciences of Believers are to be tyed to it only. And yet is not this liberty to be extended so far, as to turn into a dissolute and irregular licentious­ness, whereby every Man may unadvi­sedly, speak what he please. For he as much abuseth liberty, who too much at pleasure loosenth the button thereof, as he who fastneth it too strait. All ex­treams are to be avoided, and we to sa­crifice to moderation, which consisteth in the midst between Tyranny and a Wild and Unbridled Licentiousness. Therefore Prudence and Charity are al­ways to be taken into Council, which will easily dictate, when and how this liberty [Page 26] 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 [Page 27] nature, that they may without the dan­ [...]er of any Mans Salvation suffer indeed contradiction, but which yet to contra­dict is not necessary for the sake of the publick good, and to be contradicted eve­ry where and at all times, is not expedi­ent. For not every thing, that is law­ful, is presently also expedient and edi­fying. Very often the weakness of others ought to give law to our liberty: and not seldom also the importuneness of others, who have an itch after or unto variances, [...]rablings, and contradictions, and are pleased with the opportunity of strife & contention upon every occasion. To the one we must not give occasion of offence, lest they fall: From the other we must withhold all encouragements, lest they hurt themselves and others. For in this manner we ought alwaies to shun all en­dangerings of the Faithful, especially of the weak, lest we abuse our liberty to the destruction of any one, but use it aright and to the edification of all. But in things not altogether necessary, and a­mongst those, whom the Scripture calleth perfect, and who have their sences exer­cised in the Scriptures to discern be­tween [Page 28] 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 i [...] sharpned by moderate contradictions, which are as it were the Whetstones of Truth, and from which, as from the strik­ing or beating offlints against each other this Fruit is drawn or produced, that either they see clearly that errour that formerly lay hid, or are more solidly confirmed in the truth they hold. Which fruit cannot but afterward redound unto the whole Church, and that to the eminent promo­ting of truth and the glory of Gods name. But to digladiate or strive with gain-say­ings before the people out of the Pulpit, and to desire or endeavour by the vellica­tions or twitchings of publick Forms, and Ob [...]rectations or Back-bitings out of the Desk or Pue, to make a Tumult among the rude common people, or by publick Writings to traduce and contumeliously to provoke and inveigh against others, would be next unto madness, and most scandalous and dangerous. Nor indeed can the knowledge of an unnecessary [Page 29] truth ever do so much good, as the im­portune and immmodest inculcating or [...]rging thereof may do harm and preju­dice both publickly and privately. And thus far concerning the first caution dili­gently to be observed in Confessions.

The second thing that is to be obser­ved 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 [Page 30] judg meet, for the greatest furtherance of the Truth, and edifying of Churches, i [...] not only cast out of doors and banished out of the Church, but also the authori­ty of the Word of God is secretly and a [...] 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 mor [...] account than those of the Word of God it self, there the Authority of the Word of God should by degrees grow vile, and sin [...] in estimation beneath those Forms. And indeed if we will but mind it, the chief and haply first step, whereby human [...] Forms ascended to the height of an usur­ped Authority and Majesty almost Di­vine, was this, that at the first they at tributed to the phrases, words, order and method thereof more than was meet; a if in them all sences to be believed, ho­ped and practised, were more clearly briefly and substantially exprest, tha [...] 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 [Page 31] words, phrases, yea almost syllables and letters of the said Forms, and according to the method and peculiar order of the same they began to determine and declare touching the truth and falseness of almost all Opinions and Meanings; as if that could not be true, which did not exact­ly and in every thing agree with them, and as if he could not be free from Heri­sie, or at least from errour and falshood, who should (though never so modestly) contradict them, or go but a straws breadth from them, yea that should not almost swear unto the words thereof. The which pernicious abuse, and so manifest a corruption and inconvenience to with­stand and prevent, we ought at all times earnestly and almost only to inculate or repeat, that such Forms of Declarations are not made for that end for to teach, that the Sences or Meanings of Chri­stian Religion may or ought most commo­diously to be expressed in this order, in this method, in these phrases or manners of speaking, and not in others; but that in or by them they may be expres­sed rightly and commodiously enough, or that in the judgment of those very Men [Page 32] that make such Confessions, they are ve­ry exactly and truly contained in them. For so to use them will not be a matter of absolute necessity, but of meer liberty; and he that useth them, will indeed do well, and yet he will not be judged to do ill that useth them not, especially if he re­ceive the sum of saving doctrine delivered in them, and do not condemn those who in this point dissent. That they are not li­mits nor bounds within which Re­ligion is to be shut up.

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 [Page 33] 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 fo [...]th, that they judg, that those Sences, which are contained in those Forms, do come very near the Truth, and therefore, unless they were taught better, do heartily de­sire and wish, that all others that are de­sirous of Truth and Peace would em­brace them, not indeed properly for this end, that so at length they might be saved, but that they might withdraw themselves from the danger of erring to the greatest distance may be. For neither ought it to seem enough to a Christian, to make to­wards Eternal Salvation by every means and in every way whatsoever: the safest and surest is to be chosen, except haply a just fear of some greater danger or scan­dal in the Church hinder the same. For the good of Eternal Hapiness and of an immortal life ought to be of so great price with him, that he ought to hate and carefully to shun all dangers, which [Page 34] 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 fa [...] as is possible, and to testifie his mode­ration, or [...]. aequanimity, to all that are good.

And indeed if Forms of Confessions and Declarations be drawn up with these A Conclu­sion of what hath been said. bounds and as it were sacred limits o [...] their right use, they will be judged no [...] only not unlawful or hurtful, but on th [...] contrary most peofitable and wholsome [Page 35] to the Christian Common-Wealth, yea and also sometimes necessary. From whence, they who would have them not only not necessary, but unprofitable, and consequently unlawful and hurtful, are worthy to be thought to cast an uncivil reproach upon them. For so far are they [...]f themselves from derogating any thing from the Majesty of the Scriptures, that is, from their perfection and clearness, that on the contrary the true authority thereof is no less confirmed and establish­ed by them, than by Prophesyings, or Expositions of the Scriptures. For seeing their truth, both as to their sence, man­ner of expression, and method, is to be asserted and maintained from the Scrip­tures themselves, yea seeing the said very [...]orms do profess, that all and every one may and ought freely to do the same, and consequently do remit or send us back from themselves to the Scriptures, and expresly command us to appeal to them alone in all Controversies whatsoever, certainly they ought not to be thought to confer unto the shaking or subverting, but on the contrary to the establishing of the Authority of the Scriptures. Nor [Page 36] do they in the least prejudice the liberty of Churches, since none is precisely bound unto them, yea seeing it is freely granted to every one to try them by the Standard of the Word of God; lastly, see­ing every one may without danger or fear contradict them sobeit onely there be a careful regard had of Prudence, Cha­rity and Modesty. Nor indeed do they o­pen any gap to Schisms and Separations. For neither is he to be thought to make a Schism, that joyneth himself to those Assemblies, wherein he seeth greater pu­rity of Doctrine, and Holiness of life to flourish and thrive, sobeit he do not proudly dispise other Assemblies, and forthwith judg them excluded out of Heaven, or from the Hope of Eternal Life, whom he sees somewhat more e­stranged from his own Society. For Christian Peace and Concord may conti­nue entire, yea and also ought, amongst Congregations divided and distinguished in or by Opinions, so that the fault be not in us, that all those, who hitherto hold all things necessary to Salvation, and do not obstinately press Doctrines or O­pinions prejudicial to Godliness, do not [Page 37] agree together, and imbrace each other with mutual Charity and brotherly Love in the Lord Jesus. But if we hinder those Churches from growing together and being consolidated into one body, which might and ought to grow and be consolidated together, or if being united and joyned together, we unnecessarily divide them, and separate them into par­ties, then indeed make we our selves guilty of Schism, and deserve to be im­peached with God of disturbing Peace and Concord: which is so true, that the A­postle seems noless to make or prove them guilty of Schism, who gloried that they were of Christ, no less, I say, at least, than others, who said that they were of Paul, 1 Cor. 1 12. 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 [Page 38] 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 b [...] ­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 worst sort the very best things, as [Page 39] 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 [Page 40] 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 [Page 41] Peace of the Church, and quiet of the Common-Wealth may be preserv'd undisturb'd. The which way of proce­dure, as it ought most justly to be hated and abominated of all Christians, so hath it all along exceedingly disliked us, who [...]ndeed religiously fear to give or grant to any Writings, Decrees or Ordinances of Men any Authority whatever either directive or coactive in matters relating to Faith and Conscience, or to suffer the same to be given by others.

From hence, pious Reader, thou The scope of this Con­session. [...]ilt easily understand, what was our end and aim, which we propounded to our selves in setting forth this Declaration. Indeed, the very same we said before, and none other. For this Declaration is not put forth to that intent, that thereby a new snare of Consciences should be pre­pared, or a constant Square and Rule of Faith and Doctrine prescribed to any, to wit, which should absolutely bind the Consciences of Men before God, and therefore none should depart from it e­ven in the least, to wit, neither in Matter nor in Words, nay nor in method or manner of Teaching. Far be so proud a [Page 42] vanity from us, who know that this ho­nour agreeth not with any Writings of Men, how accurate soever, and diligent­ly, and long and much considered, but only with the Word of God contained in the Holy Scriptures; and who both know that from the abuse of such Wri­tings, which is too frequent and too com­mon, new Schisms, Sects, Condemnati­ons, Persecutions, and other Scandals of that kind have more often arisen, and do seriously bewail the same. And this was our principal aim, To satisfie the often earnest requests of those, who judg­ed that we owed this Service both to the Church and Common-Wealth, and indeed for to promote the Publick good, that is, both for the more ample illustrating the Truth of God, and for the the more happy procuring and on every side propagating of Peace in them both. Another end is, that we might by this means the more commodiously vindicate the truth of our Opinions and our Inno­cency against the inique accusations of those, who when as themselves hold grie­vous and very hurtful errours, among o­thers, that in the first place concerning fa­tal [Page 43] Predestination, and other points an­next thereto, (as also concerning the killing of Hereticks) yet will be thought the only Orthodox Men, and the altoge­ther pure Reformed, and stick not to fa­sten upon us not only Errours, but also Heresies and Blaspemies, yea who while themselves exercise new dominion in the Church, and do not only cause Schisms and Sects, but do also every where raise up direful Persecutions and Banishments against harmless Men, do nevertheless complain of us (whom having in part in­deed cited in their Conventicle of Dort, they very lately condemned, yet unheard, and without making our defence) more than Calumniously as of the true Au­thors forsooth of all the Scandals and Disturbances, that have been hitherto made in the Belgick Churches. For the fuller conviction therefore of these Men, before God and the whole Chri­stian World, of their manifest calumnie, and manifold injustice hitherto used a­gainst us, and withal for the truer infor­mation of all that are pious, and lovers or studious of the Truth of God and the Churches Peace, we have thought not [Page 44] without weighty and just cause, that we were bound to set forth this publick and unanimous Declaration of our judgment touching almost the whole Christian Re­ligion. In the sraming indeed whereof we have first of all diligently endeavour­ed, that there might not be omitted there­in any Opinion or Doctrine, either ne­cessary, or very useful, and that there might not be any thing, either false, or confused, or lastly any thing idle and superfluous contained in the same. But that it might comprehend in it the very form of sound, or rather of healing words, which abundantly express unto us Christian Faith and Piety, both briefly and plainly, and no less methodi­cally, and as it were in a brief survey hold forth the whole thereof to be viewed of all: and that by the unanimous consent of all the Brethren, (not so much as ex­cepting those who are held shut up in Goals) all which jointly and severally diligently read it before, and in the fear of the Lord examined it by the rule of the Holy Scripture, as far as they might by reason of the iniquity of the times, and at length with one Heart and one [Page 45] Mouth did all approve of it.

And indeed we have called it not only Against the Calum­nies of some. a Confession of our Faith, but also a De­claration of our Mind and Judgment, for that such a Declaration promiseth some­what more full and pregnant, than a bare Confession of Faith alone doth: For in­deed we were willing to satisfie the hope and expectation of those, who desired a more copious, full, and clear exposition or unfolding of our Judgment concerning for the most part all the Articles of the Christian Religion: and withal also to put a bolt upon the mouth of those, who ha­ving nothing justly to carp at in us, would perswade the people, that we would ne­ver agree together upon any common, clear and uniform Judgment touching the chief heads of Religion: that we did conceal some things, of which we were ashamed to give our judgment in pub­lick, and that they were such, which did overthrow the very chief heads, and as it were the [...], the Tenths or chief of the Spoils of Christianity: or if we did sometimes also publish or utter these, that we did hide and cover them, by obscure doubtful and uncertain ex­pressions, [Page 46] or some general and deceitful coverings of words.

This false accusation of theirs, al­though long since elsewhere often detect­ed and sufficiently refuted by us, yet had we rather obviate it even by a publick and general Declaration of our Belief, than by other means more lyable to ca­lumnie. So secure is a good Conscience and the Confidence of a good Cause, which we have thought worth our while, even upon this occasion publickly to de­clare. And this among others was a cause, why we conceived or framed it not in meer Scripture-Words, lest we should indeed nourish that suspition, to wit, that we sought lurking Holes, and hid, as some indeed think, mischievous and prophane meanings under an equivo­cal covering of the words of the Sacred Scripture: and that we might by this means cut off all new matter of calumni­ating from those, whose solemn study and chief labour it is to blu [...] and stain, un­der any pretence or colour whatsoever, the credit and good name of the Remon­strants with heinous reproaches, or at least with sinister suspicions.

[Page 47] As to thorny and too subtile questions, Of the matter of this Conse­ssion. which are proper to your Universities and Schools, and which neither advan­tage the knower, nor prejudice the igno­rant, we have purposedly waved them, leaving them to idle and to curious Wits, and which are troubled with an incurable evil habit of disputing, to whom it is matter of pleasure to make shew of their acuteness; and from this kind of paste, made to comfort the stomach with, to seek or purchase to themselves the pet­ty Garland of Victory. We have bestow­ed our time and service on that Truth a­lone, which is according to Godliness, and indeed in conjunction with an inge­nuous and open simplicity, the which e­ven the Unlearned may understand, and the Learned ought not to disdain. Last­ly, we have thought it best and safest, to keep within the bounds of things necessa­ry, and in our judgment profitable, wa­ving and passing all other things of set purpose, and that indeed the more com­modiously to avoid both the extreams, to­wit, the excess, and the defect. For nei­ther Against the third sort of dis­senters. do we like their Opinion, who will have nothing contained in Consessions [Page 48] and Declarations, but what is precisely necessary to be known and believed. We have thought it meet to have a regard o [...] those things that are profitable also, es­pecially of those, which in this kind ex­cel the rest, and as it were lead and guide the Family. For these, like Spurs and Goads, mightily excite and put forward the will, the more freely and cheerfully to mind and endeavour after a love and observation of those things that are ne­cessary. From hence wee se it sometimes come to pass, that some things, which are not indeed precisely necessary to Sal­vation, do nevertheless draw after them strong motions of minds, and do strong­ly incline and bow by their weight our affections and whole will to this side or part or to the other, so that he who sets his foot less aright, or less firmly in them, is upon a light occasion put by the stayd­ness of a right mind, and easily like a restless wave, driven this way and that way. Wherefore although it be not ab­solutely necessary for all to know them, yet to be willing not to know, or some­times to be simply ignorant of them, is dangerous, and often times very hurtful.

[Page 49] And we have directed all things to the What heads her [...] are chiefly expounded, and why. practice of Christian Piety. For we be­lieve that true Divinity is meerly practi­cal, and not either simply, or for its greatest or chiefer part speculative, and therefore whatever things are delivered therein, ought to be referred thither on­ly, that a man may be the more strongly and fitly inflam'd and encouraged to a di­ligent performauce of his duty, and keep­ing of the Commandments of Jesus Christ. For it is a dry, decayed, barren, and consequently spurious Divinity, which consists within the bounds of an empty speculation, and meer contemplation, and which, after it hath a long time greatly wearyed the diligence of every the most vigilant, and with pain exercised his wit only, doth not yet reach to his will, and beget therein a due obedience unto God; and therefore worketh not in us a true and saving knowledg of God and Christ. For he that saith, that he knows God, and [...] keepeth not his Commandments, he 1 John. 2. 4. is a lyer, and the Truth is not in him. The first therefore and chiefest praise of Theologie consists in this, that it bows the Heart of Man unto an Obedience to­ward [Page 50] God, and so inclines or bends that part of us, which God hath endowed with a natural liberty, and made as it were to be at its own pleasure and dispose, that it do again of its own accord subject it self wholly unto God, and abandoning the former abuse of its own liberty, doth only follow the ducture of the will of God. All other things, unless they be directed to this mark, are before God vain and fri­volous, and of themselves of the least price, and consequently in a manner no­thing to be esteemed. The knowledg therefore of them, is neither necessary, nor profitable farther, than so far as it may and is wont to serve unto this prin­cipal scope or design.

For this very cause also, those things Of the five controver­ted points in Hol­land. which pertain to the five Articles, as they call them, to wit of Predestination, and the heads annext thereto, we have some­what more largely expounded them, and here and there diligently intermingled with other things. For if there be any Articles of our Faith, which are very pro­fitable, and in a manner absolutely ne­cessary unto practice, or for the inculca­ting and begetting in us an observation [Page 51] or keeping of the Commands of Jesus Christ, these at least are to be accounted such. For these are every where and di­versly scattered or spread abroad through out the whole body of Divinity, as cer­tain nourishments, yea as it were Sinews, small strings, Arteries and Veins, where­by our Spirit is effectually moved unto the exercise of Piety, and kept, nourished and cherished, yea continually carryed and put forward in the same: and so con­sequently strongly engaged unto a conti­nual progress therein. Which also was the cause, why we have every where here and there, where the matter so required, with reasons also added, openly rejected the contrary Articles unhappily establi­shed in the Synod of Dort, as some un­happy cockle-weed and tares that are ve­ry hurtful to true Piety and Holiness, yea as the foul blots and spots of the Christi­an Religion, which all pious people ought no otherwise to detest, then botches and imposthumes, wholy sucking up the whole juice, bloud and vigour of Goodness and Honesty, and drawing them out of our souls, to nourish themselves. For there is nothing so much an Enemy to Religion, [Page 52] as that fictitious fate of Predestination, and unavoidable necessity of obeying and offending. We had yet another cause of this our doing, to wit, that by this means we might testifie and declare to the whole Christian World, how just and weighty causes moved us, why we im­pugned their Opinion, who obstinately and stiffly urged the said fatal Predesti­nation, as the chief basis, as indeed it is, or [...]. pillar, and ground of their Religi­on, and refused to tolerate in our Ne­therlands their brethren that dissent with them about the same, to wit, because, if in­deed it be considered by its self and ac­cording to its genuine disposition and tendency, we saw that it was greatly hurtful to Religion and Piety: and then that we might leave it to all godly Men to judg, whether we any way deserved, up­on that account to be so unworthily and ignominiously dealt with by the Synod of Dort, to be dismist with reproach, to be put out of our places, to be taken and violently haled from our Churches, though never so much against their wills; and furthermore afterward by the most Illustrious Lords, the Lord, States Gene­ral, [Page 53] which were but a little before every where after an unusual manner for a great part altered and changed, to be cast out of our Country, and Banished for ever, for that, being moved only with Religion and Conscience, we could not promise, that we would keep in everlasting silence that our Opinion, and that we would no where, whether privately or publickly, whether directly or indirectly, whether upon occasion sought, or offered, dis­seminate the same, or inculcate it upon our Churches; being in other respects ready to perform 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 judg far otherwise, than our adversaries desire or expect.

Lastly, we have no where added to Against rash Ana­thema's. this our Confession the direful Anathe­ma's, i. e. cursings of mens persons, and that (a sorrow it is to speak it) too thread-bare worn, Damnamus, We con­demn; but have every-where only bare­ly, or simply spoken our Opinion or [Page 54] 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 the same, We bid Anathema Maran-ath [...] 1 Cor. 16. 22. unto all that love not the Lord Jesus Christ, that is, to ungodly, prophane and Atheistical persons. But where we have not the Spirit of God going before us, there we upon good right demu [...] and with-hold our assent, and do both beg and grant pardon by course, remem­bring that, which our Saviour adviseth us; Judg not, that ye be not judged: and which the Apostle, Judg not any thing Mat. 7. 1. before the time, untill the Lord come, who 1 Cor. 4. 5. will bring to light the hidden things of dark­ness, and make manifest the Councils of Mens Hearts, and then shall every Man have praise of God. Hence we do not ea­sily denounce an Anathema to him, who we believe is held with a pure meer er­rour, if he be otherwise pious, fearing [Page 55] 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 [Page 56] chance is once cast, all's past, and there is an end of all hope of remedy. For the direful hatreds of parties suceed, and the reins of hatreds being let loose, they commonly at length with deadly and An exhor­tation to the study of peace, moderati­on and for­bearance. spiteful minds rush upon the slaughter­ing and Butchering of one another, and the last fruit of these Condemnings and Anathematizings is, an everlasting des­pair of cure. That we might therefore avoid these mischiefs, we have carefully and purposely forborn Anathema's, deem­ing it sufficient ingenuously to have spo­ken the Truth, and to have shewed the errour: leaving in the mean time unto o­thers a free judgment touching every er­rour, and the greatness of the errour, but chiefly to him, who alone judgeth righte­ously, 1 Pet. 2. 23. Apoc. 2. 23. and searcheth the Hearts and Reins of Men. We have already suf­ficiently sacrificed to unseasonable An­athema's, and to those direful forms of sentencing to punishment each other: we condemn, we execrate and curse, &c. It is now time, that we sacrifice to Christian Concord, Meekness and Chari­ty. After so many sad and dismal cursings, whereby on every side the fiercen [...]is of [Page 57] hatreds and mortal fallings out hath been irritated and exasperated, let us lay aside such Enemy-like and exulcerated Minds, and by gentleness, by long-suffering, by kindness, by the Holy Spirit of Christ, by love unfeigned, by the word of Truth, by the power of God, by the Armour of Righteousness, on the right hand, and on the left, after the example of our Lord Jesus Christ, and of his Apostles, let us fight against Errours, that to our utmost power we may save those that err, and de­liver them out of the danger of Eternal Perdition. Let us not be many masters: Jam. 2. 1. Ma. 2. 3. 10. 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 [Page 58] appear unto all, and in modesty and mutual charity bear with one another, being cer­tainly perswaded, that none is lightly to be condemned, or blotted out of the regi­ster of Christians, that holds fast his Faith in Christ, and in hope of the good things promised by him, doth seek from the heart to obey his Commands, though in the mean time he err in many things, that in some sort or other concern Religion: the which holy and worthily to be praised moderation or equanimity, when the best and greatest God shall have inspired the hearts either of all, or at least of the most of those, who bear rule in Churches and Commonwealths with, then at length the Truth of the Gospel will every where flourish, and an holy peace in the Lord, and Concord will set up a settled place of a­bode among all that are truly Godly. The which that it may shortly come to pass in the whole World, especially in the Christian, but most of all in the Reform­ed, we humbly beseech of God through Jesus Christ in Spirit and Truth. These things thus premised, we shall now come directly to the heads of our Declaration, as those which we would have alwayes joyned by an indissoluble tye with this very Preface.

The Confession or Declaration of the Ministers or Pastours, which in the United Provinces are called Re­monstrants, concerning the chief points of Christian Religion.

CHAP. I.
Of the Sacred Scripture, and its Authority, Perfection, and Perspicuity.

I. WHosoever desireth to wor­ship The Foun­dation of Religion, is Faith in God. God aright, and cer­tainly and undoubtedly to be everlastingly saved, he must of necessity first of all Heb. 11. 6. believe, that God is, and that he is a bounteous rewarder of those that seek him: and therefore must conform himself according to that Rule [Page 60] and Square, which it is [...] Mat. 7. 21. Gal. 6. 16. undoubtedly manifest was delivered, and prescribed by the true God himself, the supream Law­giver, and established upon the promise of Eternal Life.

2. That God is, Heb 11. 1 Joh. 1. 18. and that he hath at The Reve­lation of the God­head in the Old & New Te­stament. sundry times, and in divers manners spo­ken in times past unto the Fathers by the Prophets; and that he hath at length in the last times most fully declared and manifested his last Will by his only-be­gotten Son, hath been a thing confirmed by Heb. 2. 3, 4. Deut. 29. per to­tum. Act. 2. 22. 1 Thes. 1. 5 & 1 Joh. 1. 1, 3. so many and great Proofs, Signs, Wonders, mighty Deeds or Works, Gifts or Distributions of the Holy Ghost, and other wonderful Effects, and certain Events of several Prophesies, and Testimonies of Men worthy of belief, that any more certain, more substantial, and more compleat cannot be given, or justly desired.

3. The whole Declaration of the Di­vine The Cano­nical Books of the Old Testament. Will, which pertaineth unto Reli­gion, is contained in the Books of the Old and New Testaments, and indeed au­thentically only in those, which are cal­led Canonical, or which it can upon no just ground be doubted, but that they [Page 61] were written or approved of by those Men, 2 Tim. 3. 15, 16, 17. 2 Pet. 1. 20, 21. who were inspired with, and instru­cted and guided by Gods Holy Spirit: such as in the Old Testament, are Luk. 16. 29. & 24. 27, 45, 46, 47. Act. 17. 2, 3 & 24. 14. & 26. 22, 23. Rom. 1. 2. the five Books of Moses, the Book of Joshua, Judges, Ruth, the two Books of Samuel, two of the Kings, two of the Chronicles, (or Paralipomena, i. c. things omitted or past by) Esdras, Nehemiah, Ehster, also Job, the Psalmes of David, the Proverbs, Ecclesiastes, the Song of Songs, the four greater Prophets, to wit, Esaias, Jere­miah, with his Lamentations, Ezekiel, and Daniel: the twelve lesser Prophets, to wit, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.

4. In the New Testament there are The [...]o [...]ks of the New Testa­ment. the four Evangelists, Luk. 1. 1, 2, 3. Joh. 19. 35. & 20. 31. Act. 1. 1. & di­vers other places. Matthew, Mark, Luke, and John; the Acts of the Apostles; the Epistles of Paul, to wit, 2 Pet. 3. 15, 16. 1 Thes. 2. 2. & E [...]h. 2. & 3 [...]. to the Ro­mans, the former and latter to the Corin­thians, to the Galatians, to the Ephesi­ans, to the Philippians, to the Colossians, to the Thessalonians two, two to Timothy, to Titus, to Philemon; also the Epistle to the Hebrews; one Epistle of James, 2 Pet. 3. 1. 1. Joh. [...]. [...], [...] 4. two [Page 62] of Peter, of John three, of Jude one: lastly the Rev. 1. 1. & 12. 18, 19. with o­ther pla­ces. Revelation.

5. That all the said Books were written or approved of by Men Divine, and not to be excepted against, hath in former The cer­tainty of both. times been clearly found and proved by so many, and so certain and evident Te­stimonies and Proofs, that there can no­thing further justly or reasonably be de­sired. For though at sometimes there hath been made some doubt of some few of them, towit, whether they were penn'd or approved of by those very Authours whose names they bear, yet at length the matter being more narrowly examined, and the truth searcht into, it hath been a­bundantly evicted, that they were in deed and in truth penn'd or approved of by Divine Men, and those whose Autho­rity was infallible, and credit undoubted of with all Believers.

6. Besides the said Books of the Old-Testament, The Apo­chryphal Books. there are others also, which have been now long since had in great e­steem with many, commonly called Apo­chryphal, the which although they are not of [...]orce to confirm Doctrines of Faith, yet may they (though some more, some less) [Page 63] profitably be, and are usually read for the proficiency of Faith and Life; such as are Tobie, Judith, Baruch, Wisdom, Ecclesia­sticus, the third and fourth of Esdras, three Books of the Maccabees, and certain ad­ditions unto Esther and Daniel, which are commonly known.

7. That the Doctrine contained in the Books of the New-Testament (by Argu­ments for the cer­tainty and truth of the Scrip­tures. which also the Truth and Dignity of the Old Testament is abundantly establshed and confirmed) is altogether True and Divine, is not only clear and evident from its being written or allowed of by the said Divine Men, we named before, and its being delivered by them unto the Chur­ches; nor from its being confirm'd and establisht or ratified by Act. 5. 11, 13, 14, 15. Heb. 2. 3, 4. Act. 10. 37, 38, 39. divers and innu­merable miracles and mighty deeds, Signs and Prodigies, exceeding all humane and Angelical Wisdom and Power, and fur­thermore by the Act. 2. 14, &c. Act. 5. 29, 30, 31, 32. glorious Resurrection from the dead of the first Author of it, e­ven our Lord Jesus Christ, and his Exal­tation asserted by many irrefragable Te­stimonies and Proofs; but also even chiefly from its containing precepts so transcen­dently Mat. 5. 6, 7, 8. chapters. perfect, righteous, just and ho­ly, [Page 64] that any more perfect, just, equal, and holy cannot be devised or thought of; and promises 2 Pet. 1. 4. Heb 8. 6. 2 Cor. 7. 1. so exceeding Great, Rich and Precious, that neither the mind of Men, nor Angels can conceive of any more Excellent, more Divine and Worthy of God. To which the admi­rable Rom. 10. 18. 1 Cor. 2. 3, 4. 2 Cor. 3. through [...] out 2 Cor. 4. 2, 3, 4, 5. &c. 2 Cor. 6. 4, 5, &c. Col. 1. 6. 23. Act. 5. 14, &c. Act. 19. 11, 12. and so follow­ing. force and efficacy of the Doctrine it self addeth no small weight, towit, that it, although such an enemy and so un­grateful to the slesh, was by a very few Apostles, and they plain, simple, weak Men, Men most aliene or free from not only the crime, but also the very suspici­on of all simulation and forgery; Men advantaged by no helps of Worldly Elo­quence, of no renown upon any accounts of humane Authority; without force, with­out arms, only by the perswasion of Rea­sons and Arguments, and demonstration of the Spirit; withal by men armed meerly with Innocency, Sanctity of Life and Patience, in a very short time, in all pla­ces, (though the whole Kingdom of Satan and all the World almost made resistance and head against it) was wonderfully dis­seminated, and so spread it self far and wide on every side into all quarters, that [Page 65] innumerablemy riads of men, of all ranks, Orders, and Conditions, not only of ig­norant or private men, but of the most learned and wise not a few, leaving their ancient and countrey-rites and Religions, in which they were born and bred, with­out any hope of any Earthly advantage (nay but rather with a certain expecta­tion of afflictions, ignominy and all man­ner of dangers and miseries) did most constantly adhere and cleave thereunto: yea so far did the force hereof prevail, that all other Religions else, although every where establisht by humane power and force, the Jewish only excepted, because that was of God, did almost wholly vanish, and became extinct at the rising brightness of the same.

8. And although indeed the primitive A Prolep­sis, or pre­vention, and an­swering of an objecti­on touch­ing the Te­stimony of the Church. 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 [Page 66] 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 [Page 67] 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, 17. Joh. 10. 3, 4, 27. 1 Pet. 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, she her self finally obtains and hath her being a true Church. And if indeed such an Autho­rity as this agrees not with the very first primitive Church it self; much less ought we to believe, that it belongs to any Church at this day, or any indeed suc­ceeding that first and primitive one.

9. The Doctrine therefore contained The Au­thority of the Sacred Scripture. in these Books is of it self altogether Authentick, and indeed of Authority Di­vine, and Esa. 1. 2, 3. Heb. 1. 1. uncontrollable: and by reason of the infallible veracity of God, deserves altogether and challengeth un­doubted Credit and Belief, and by ver­tue of its autocratorical or absolute and supream Power, most humble Obedience from us. And whatsoever Deut 4. 2. & 12. 32, 2 Tim. 3. 15. 2 Pet. 1. 21. Doctrine or Tradition wants this priviledg of being [Page 68] 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 [...]ovable Rules, we examine and try all Controversies and Debates in Re­ligion, and by them only to reason, dis­course and judg of them; and so to leave them to God alone and to Jesus Christ, as the only, supream and infallible Jam 4. 12. Ma [...] 13 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 [Page 69] 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. try the Spi­rits, whether they be of God, yea to try 1 Thes. 5. 21. 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. vers. 13. & so on. Psal. 1. 2. Laws, and seek the understanding of them, his Grace and Holy Spirit; and Act 17. 11. 2 Pet. 1. 19. 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.

[Page 70] 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 of Men whatsoever, or to any single Person, who also may be ungodly and profane, as to a visible and speak­ing See the places [...] a little before, [...]. 8. 20. &c. Judg, and will have Mens Consci­ences h [...]ld and bound by this decision, they build upon no firm reason, much less upon any Divine Authority; nay rather they are to be thought to do it against both the Psal n 9. 33, & so on. Eph 1. 16. & so following. chap. 314, 15, &c. Mat. 7. 7, 8, &c. Jam. 1. 5. 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 An exa­ [...]nation and con [...] ­tation of the contra­ry errour. weighty and withall most just cause, we suffer not our selves in Controversies in­deed of Religion, & in the sacred concerns or causes of Faith, to be prest with the bare Authorities of Men, suppose with [Page 71] 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 Books is perfectly contained a full and The Per­fection and sufficiency of the Holy Scriptures. 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 [Page 72] 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. through out. 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, & [...] Pet. 1. 19. perspicuity of The clear­n [...]ss 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 [Page 73] other corrupt Affections; but search this Scripture diligenrly 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 Job. 3 18, 19, &c. [...] 5. 39 40 &c & 12. 39, 40, &c. attenti­on read these Books, nor with care and Judgment consider what they read; or [Page 74] 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 of the Scriptures profitably may, yea and alwaies ought to have its place allowed it in the Church.

[Page 75] 16. But the best Interpretation of Which is the best & sure st Ex­plication of Scripture. Scripture is that, which most faithfully expresseth the native and literal sence thereof, or at least cometh nearest to it, as that alone which is the true and living Heb. 4. 12, 13. 1 Pet. 1 23, 24, 25. Jam. 1. 18, 21. Word of God, whereby, as by incor­ruptible Seed, we are begotten again unto the Hope of Eternal Life. Now we call the native and literal sence, not so much that, which the Words properly taken hold forth, (as indeed it very often falls out) as that, which though the words ri­gedly taken do not insinuate or hint it, yet is most agreeable to right rea­son, and the very mind and intention of him, that uttered the words, whether it were expressed properly or figuratively.

The which may and ought to be known and discovered by the scope and occasion of every place, also from the Mat. 4. 4, 5, &c. and ch. 22. 19. 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.

[Page 76] 17. But to desire to fetch or take this exposition from any other Author, Head, or Fountain whatsoever, to wit, from any Symbol or Creed of Mens ma­king, or Analogy of Faith in this or that place received, or any publick Con­fession of Churches (which we also be­fore advised in our Preface, which we would never have at any time severed or divided from this our Declaration) or from the Decrees of Councils, or Consent of Fathers one or other, though even the most or greatest part of them, is a thing too uncertain and oftentimes dan­gerous.

18. And yet do we not therefore lightly despise the pious, probable, or long-since A prol [...]psis or preven­tion of an objecti­on. 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 [Page 77] 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, o [...] of the Divine Nature.

1. FUrthermore our whole Religion The two chief heads of Religion contained in these very Books doth briefly consist in our right knowledg of the Joh. 17. 3. 1 John 2. 23. & chap 5. 11, 12. & 2 Joh. 9 one only true God, and Jesus Christ the Mediator, whom he hath sent; and in a lawful or due Wor­ship of both in or under the hope of a Life eternal and immortal after Death, to be certainly obtained and enjoyed in the Heavens according to the free pro­mise of the same.

2. And that God may be rightly known and piously worshipped, and that 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 [Page 79] know, that he may rightfully and defer­vedly require of us, what manner of wor­ship soever he please; lastly his Will, that we may be clearly convinced, that he will be worshipped of us; and withall know after what manner he will, and ought to be worshipped by us; that we may assuredly hope for Eternal Salvati­on from him. Howbeit concerning the But not equally, or alike ne­cessary. Nature and Works of God, all those things are not necessarily to be held, which in every respect, at least whatsoever belongs to the Divine Essence, and all the modes or manners of its working and kinds of operations: much less all those things, which either according to the likely and specious placits of the Schools, or from the probable discourse of Reason, are wont to be affirmed of them: but those only, without which the Divine Will, revealed in the Scriptures either cannot be rightly understood, or performed by A twofold knowledge of God. us: Since they only, who do the will of God and Job 28. 28. Jer. 2. 8. & 22. 16 Ho [...]. 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 [Page 80] to be called the saving Knowledg of God, which is joyned with the practice of Piety. But other things pertaining here­unto, although haply they may be profitable more or less, either for the pro­moting of Piety; or for the better under­standing, and more happy composing of Controversies of Religion that may happen; yet they ought not to be held for necessary doctrines of Faith, which we cannot be ignorant of without the loss of Salvation.

3. As to the Nature of God, the Scripture holds forth God unto us under Of the Nature of God. 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.

[Page 81] These Attributes, so far as they ne­cessarily pertain hereunto, are these that follow.

5. I. God is Deut. 6. 4 & 3 [...]. 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 himself: 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. 0. 17. Isa. 4. 4. & 44. 6. & 45. 6, 7. Au­tority, or uncontrolable Power, so that he can dispose of his Creatures and all his Goods howsoever he pleaseth; that [...]s, so as to Job 9. 4, &c. Deut. [...]2. 39 &c. 2 Chron. 20. 6. 1 Sam. 3. 11, 12, 13. Dan. 2 21, &c. Jam. 4 12. Ma. 20. 15. Prov. 16. 4 Isa. 4 [...]. 6 [...] & 48. 11. give, take away, preserve, destroy, make alive, kill, command, forbid, permit, punish, pardon, en­crease, diminish, change, translate, &c. [...]s he knoweth it to make for his own Glory, and the Salvation of those that [...]re His, and as he shall see it to comport and agree with his Wisdom, Goodness, and Justice.

[Page 82] 6. II. He is Eternal, Rev 1 4. Psal. 90. 2. 1 Tim. 1. 17. & 6. 15, 16. because he Eternal and Im­mutalle. always was, ever is, and will be the same, without all beginning and end, and all alteration; yea alone living necessarily by (his) Nature, or having Life and Immortality of or from himself; and therefore in himself always invariable, Jam. 1 17 Rom. 1. 20, 23. Mat. 3. 6. Psal. 102. 26, 27. incorruptible, and every way immuta­ble: Lastly, He is the supreme Author, and sole and only Donor of that very 1 Joh. 5. 11. 1 Tim. 4. 10. Tit. 1 1. Eternal Life it self, which he himself hath graciously promised unto us in and by Jesus Christ.

7. III. He is Infinite and Immense; Immense and every where pre­sent. 1 King. 8. 27. Ps. 1 39 8, 9. J [...]r. 23. 24. Isa. 66. 1. Acts 7. 48, 49. because he so filleth Heaven and Earth, that he cannot be circumscribed by any certain spaces of places, nor concluded or enclosed within any bounds; but he is every-where present in all places, al­though never so secret or hidden and most remote, in a general and incompre­hensible manner. Albeit in a certain Ps. 2. 4. & 11. 4. & 33. 13, 14. & 115. 3. Mat. 6. 9. peculiar manner, he both gloriously dwelleth in the Heaven of the Blessed, and exerts or putteth forth a special offi­cacy of his 2 Cor. 6. 16. Joh. 14. 23. Grace in his Saints, though not in all in like measure. From whence there may easily be understood various [Page 83] degrees of the Divine Presence in the several things that are created.

8. IV. He is Omniscient, and in­deed Omnisci­ent and supremely W [...]. of infallible Knowledg; Job 42. 2, 3. Psal. 139. almost through­out. & 147. 5. Prov. 15. 11. Isa. 41. 22, 23. because he not only altogether most thorowly knoweth all things, which have any en­tity or being, as they are severally in themselves, whether they be good or evil, past, present, future, also possi­ble and future Events; yea, and also the closest thoughts of the Heart, the most secret Sayings or Words, the most hid­den Deeds, (under which also we will comprehend things of Omission, or that are left undone) but also because he keepeth them most present in Jer. 17. 9, 10. 1 Sam. 16. 7. Ps. 10. & 94. 11. 1 Cor. 4. [...] 5. H [...]. 4. 13. 1 Joh. 3. 20. memory; and seeth them, as it were, set before his Eyes, whatsoever are at any time well done by us or otherwise: So that this Knowledg (viz. of his) cannot be de­faced, either by ignorance, or forget­fulness, or fraud, or craft, or any de­ceit or guile: Lastly, Because he know­eth Isa. 40. 13. 14. Rom. 16. 27. 1 Tim. 1. 17. most wisely to order, dispose, di­rect and dispense, and govern all things.

9. V. He is of Will most Of most free Power and Wi [...]. free, Exod. 33. 19. Ps. 115. 3. & 135. 6. Mat. 20. 15. Rom. 9. 15. 18. because he is determi­ned neither by any inward ne­cessity [Page 84] of his own Nature, nor by any outward force, either of any power or efficacy of Object, from without him­self, to will, or nill, or to permit those things, which are, or come to pass; but according to his most free Pleasure, or mere Counsel, and good pleasure of his own Will, he putteth forth himself ei­ther to will, or nill, or permit them all. And indeed all things good he so willeth them, that he also Ps. [...]1. 5, 7. &. 81. 14 Isa. 5. 1, 2, &c. Mic. 6. 7, 8. 2 Cor. 5. 20. Heb. 13. 18. approveth of them, and procureth them: Some things also he commandeth, counselleth unto, wish­eth, desireth, and in his [...]wn way effe­cteth. But evil things of faults Ps. 5. 5, 6. & 11. 5. 6. Ex. 20. 5. & 34. 7. Deut. 25. 16. & 28. 65. or sins, (that is, not only the malice or wickedness it self, but also vitious Acts, so far indeed as malice or blame doth necessarily cleave to them, either of themselves, or by reason of some positive Law) he in very Deed doth not will them, but hateth, detesteth, forbid deth, disswa­deth from them, punisheth them, & often­times hindreth them, but never causeth or procureth them. Yet he willingly permit­teth them, and will permit them; Psal. 81. 13. Acts 24. 2, 6. not that be doth will that they should be done by us, or efficaciously ordaineth [Page 85] or decreeth that they should be done; but because he suffereth our Actions to proceed in them, and doth not hinder it as he might: and this he doth that he may not overthrow the order once setled by himself, and destroy and void that liberty, which he gave his Creature.

10. VI. He is most Psal. 10. 1, 2, &c. & 25. 8, &c & 36. 5. & 103. 8. &c. & 145. 8, 9. Joel 2. 13. good, both Most good in himself and to­wards us. in himself, and towards his Creatures: because he is not only most highly per­fect by Nature, and therefore most high­ly lovely; but he is also very kind and liberal towards his Creatures, although not towards all alike, yea sometimes al­so towards sinners: but towards his faithful or believing Ones, he is Rom. 2. 4 Ephes. 2. 4. Tit. 3. 4. Jam. 1. 17. 1 Tim. 2. 4. & 4. 10. most gracious, gentle, long-suffering, and merciful; yea, he is most readily dispo­sed to communicate to them the highest and eternal Good, that is, than which none better or greater can either be desi­red or possessed by them.

11. VII. He is most just and Gen. 18. 23, &c. Deut. 32. 4 Psal. 11. 5, 6, 7. & 145. 17. equal, Just, Holy and True. and indeed of Justice and Equity inflexi­ble: not only because he always loveth that in us, which is right and equal, and hateth all iniquity, in which respect also in Scripture he is called Holy; but also [Page 86] because he Ezek. 18. 23. & 33. 17, &c. Ma [...]. 20. 13 2 Thess. 1. 5, 6, 7. Rev. 19. 2. never doth wrong to any; and in all his Works and Judgments (and especially in making Laws, distri­buting Rewards, and inflicting Punish­ments) he doth always exactly observe Rectitude and Justice, whereby he gi­veth to every one his due, and exerciseth most equal right: Lastly, because he is True, I Sam. 15. 29. Rom. 3. 4. 2 Tim. 4. 8. & 2. 13. Tit. 1. 2. Heb. 6. 10. 1 Joh. 1. 9. Sincere, and in no wise dissembles in his Words; and in performing his Covenants and Promises, he is most highly faithful and constant.

12. VIII. He is Omnipotent, or of Omnipo­tent. invincible and insuperable power; Gen. 17. 1 2 Chron. 20. 6. Ps. 115. 3. Ma [...]. 19. [...]6 Ma [...]. 14. 36 Luk. 1. 37. Rev. 1. 8. & 4 8. be­cause he can do whatsoever he pleaseth, though all Creatures be never so much against it: yea, indeed he can always do more, than indeed he ever will; and therefore he can simply do all things whatsoever, that do not imply a con­tradiction; that is, which are not ne­cessarily and of themselves repugnant to the certain truth of things, nor to his own Divine Nature.

13. IX. Lastly, He is most blessed or happy, and indeed Blessed and every way perfect. of Psal. 5. 12. Ma [...]. 11. 25. Act. 17. 24. 1 Tim. [...]. 15, 16. Jam. 1. 17. Act. 14. 15, 16, 17. compleat and incompre­hensible blessedness; because [Page 87] he possesseth both a Nature in all re­spects absolute, and a Majesty in the highest degree glorious, and every way aboundeth with the Treasures of all good; and feareth not any hurt or evil from any, nor standeth in need of any good from without himself at any time; but doth largely of his own give all unto all, as he pleaseth, because he is the first, chief, and ever inexhaustible Fountain of all things that are good.

14. And thus much touching the es­sential The Use of the Do­ctrine of the Unity of God. Attributes of God, pertaining indeed to this Head: all which general­ly and particularly we believe to be most Deut. 6. 4, &c. Mat. 4. 10. 1 Cor. 8. 5, 6. profitable, yea hitherto necessary to be known, insomuch that without the know­ledg of these we cannot worship God aright; but by it we may. For because God is One, it is altogether just and ne­cessary for us, that we with Soul and Bo­dy depend wholly upon him only, as the first or chief Author of our Salvation; and again likewise, that our whole Worship terminate and end in him a­lone.

15. Because he is of Irresragable Of his Su­preme Power & Authority Power, and Supreme Authority, it is [Page 88] altogether meet and necessary, that we do, whosoever we be, and wheresoever at least we are, in all things most hum­bly submit our selves unto him, as King of Kings, Gen 18. 27. 2 Sam 15. 25, 26. [...]am 3. 25, 26. &c. and Lord of Lords, any where sworn to none, nor obnoxious to any; that we do pray continually unto him for Phil. 4. 6. Jam. 5. 1, 2, &c. and 1 Pet. 3. 17. his Benefits, and other things necessary, or at least useful for us, that we give him thanks for things received: Also that all Adversity, whatsoever he sendeth, we should bear it patiently, and quietly, and contentedly, and that we should never abuse our Prosperity, or grow proud thereby.

16. Because he is Eternal and Im­mutable, Of his E­ternity & Immuta­bility. it is requisite that we be very believingly confident to expect, and firmly to hope for the reward of Rom. 16. 25, 26. Tit. 1 2. Jam 1. 17, 18. Eter­nal Life, graciously promised unto us by him in Christ; and certainly believe, that he will never at any time either alter or change it himself, nor suffer it to be violently taken away from us by o­thers.

17. Because he is Immense and Om­nipresent, Of his Om­nipresency it is meet that we every­where walk circumspectly, reverently, [Page 89] and carefully, as in his Psal. 1 [...]9. 7, 8, & &c. Amos 9. 2, &c. Mat. 6. 1, 2, &c. sight; that we also always pour out unto him our Pray­ers and Supplications, with all humisity and submission, and a firm confidence of being heard; and that we think, speak, or do nothing at any time, but what is serious, grave, or weighty, and worthy the presence of so great a Deity.

18. Because he is of infallible Know­ledg, Of his Omnisci­ency. it is expected that we walk and live uprightly, and sincerely, and cir­cumspectly; that we always study to ap­prove our Thoughts, Psal. 34. 16, 17. & 94. 7, 8, &c Mat. 6. 4, 6, 18. Rom 8. 27 Heb. 4. 11, 12, 13. 1 Pet. 3. 12 Words, and Actions unto him; that we continually commend our Cause, when good and just, unto him; that we with boldness offer unto him our Prayers, Sighs, and Groans; And lastly, That we be tho­rowly perswaded that he taketh care of us and all our Concerns.

19. Because he is of most free Power Of his most free Will and Pleasure. and Will, it behoveth us, that whatsoe­ver Gen. 32. 10. Deut. 4. 4, 5, &c. & 7 6, 7, &c. Psal. 18. 1, 2, &c & 116. 12, &c. 1 Cor. 4. 7▪ good things we have, either in common with others, or peculiar before and above others, (whether bodily or spiritual) we attribute it to his alone spontaneous liberality, and most free mu­nificency; that we always diligently [Page 90] and seriously seek his grace and favour, and carefully endeavour to retain the same; that we humbly deprecate or pray against his Punishments and Threat­nings; and whatsoever he either doth himself, or suffereth to be done by Rom. 9. 18, &c. & 11. 33, &c. Job 1, & 2, through­out. o­thers, or willeth to be done by us, we do not measure the same by our own proper sense and apprehensions, but that we always religiously adore it, as pro­ceeding from his most good and free plea­sure and disposal.

20. Because he is most good and Of his Goodness & Bounty. bountiful, it is [...]it and meet Deut. 32. 6, 7, &c. Psal. 18. 1. & 145, through­out. a Cor. 1. 3, 4, &c. that we love and delight in him with all our Heart, with all our Soul, and with all our Might; that we resolutely trust or relie on his Promises, confidently im­plore his Grace and Mercy, do willingly and chearfully conform our selves to his most bountiful Will, and that even un­der the Cross, and always and every­where obey him.

21. Because he is of inflexible Equi­ty Of his Justice & Truth. and Ps. 36. 6, 7 & 73. 2, &c Rom. 9. 14 &c. & 11. 33, &c. Justice, and also Truth; we are to see that we never murmur against him, when he commandeth, tempteth, visiteth, punisheth, permitteth evils, &c. [Page 91] and that we never at any time doubt of his Promises and Threatnings, and other his Sayings. And because he is in the highest degree holy, Lev. 19. 2. & 20. 7. 1 Pet. 1. 15, 16. that we also imi­tate him in a serious study and exercise of Holiness.

22. Because he is of insuperable Of his Omnipo­tency. Power, it concerns us that we fear him, who is able to cast Body and Soul into Mat. 10. 28. Deut. 32. 39, &c. Jer. 5. 22. Job 40. 1, &c. Hell; and that we dread [...]is terrible Anger, and the Evils indeed which he threatneth, that we seriously fear them; and the good Things which he promis­eth, that we do with a firm and undoub­ted Faith expect them; Lastly, That we do not, so long as we serve Christ, too much fear the force and power Psal. 2. 3. & 27. & 46 through­out. Joh. 10. 29. Rom. 8. 31, &c. ei­ther of the Devil, or Death, or Hell, or Tyrants, or any of other Enemies; or for their sakes ever commit or do any thing unworthy of the Name of Christ.

23. Because he is most blessed, and Of his Blessedness indeed of perfect Blessedness and glo­rious Majesty; it is our Duty that we earnestly aspire unto, or breath after a participation of his Glory and Joy, ac­cording to our measure; and therefore desire to be perfectly united with him [Page 92] after Death, to see him face to face, and to be blessed and satisfied with the ful­ness of his House; and being suppor­ted with this desire and hope unshaken, that we sincerely do all things that he commandeth; carefully avoid those things which he forbiddeth; Last­ly, That we bear with courage whatso­ever he will have us to bear, although the Punishments of the most bitter and most ignominions Death were to be un­dergone by us for his Name.

And thus far concerning the Nature of God in common or absolutely consi­dered.

CHAP. III.
Of the Holy and Sacred Trinity.

1. BUt God is considered by way of The My­stery of the Trinity. distinction, and relatively under a three-fold Mat. 28. 19. Joh. 14 16, 26. & 15. 26. 1 Cor. 12. 4, 5, 6. 2 Cor. 13. 14. Hypostasis, or three Per­sons; under which indeed he himself in his Word hath manifested his own God­head, to be considered of us oeconomi­cally (i. e. by way of dispensation) and with respect to it self. And this 1 John 5. 7. Tri­nity is, Father, Son, and Holy Ghost. As one Hypostasis (or Person) of the Godhead is [...] without cause, that is, un­produced and unbegotten: another is produced of the Father by Generation, or the only begotten of the Father: Lastly, Another in peculiar manner pro­ceedeth from the Father and the Son, or floweth from the Father by the Son.

2. For it is the 1 Cor. 8. 6 Eph. 4. 6. Father only that is The distin­ction and order of the Per­sons. void of all Original, or altogether un­begotten and proceeding from none other; but who yet hath from Eternity [Page 94] communicated his own Deity both to his only begotten Joh. 1. 18. & 3. 16. Rom. 8. 32 Son, not indeed by Creation, Job 1. 6. & 2. 1. & 38. 7. (in which respect the An­gels are called the Sons of God) nor by gracious John 1. 11, 12. Gal. 3. 26. Adoption, (by which we that are Believers are also the Sons of God) nor only by the Joh. 3. 35. & 5. 22, &c gracious communica­tion of Divine Power (or Authority) and Supreme Glory, as he is Mediator▪ but also by a true, but yet secret and ineffable Ps. 2. 7. Heb. 1. 2, &c. Joh. 1. 18. Generation; and also to the Holy Spirit proceeding from both, Joh. 15. 26. Gal. 4. 6. 1 Cor. 2. 11, 12. by likewise a secret emanation or spirati­on; and therefore the Father is most justly counted the Fountain and Origi­nal of the whole Duty.

3. The Son therefore and Holy Spirit, although as to both their hypo­stasis, Their Communi­on of or in the same Deity. and manner, and order of having the Deity, they be truly distinct from the Father; yet are they truly partakers of the same Deity, or Divine Essence and Nature absolutely and in common considered with the Father: as amongst other considerations is chiefly proved from the Divine Joh. 1. 1, 2, &c. & 20. 28. Rom. 9. 5. Col. 1. 15, &c. Heb. 1. 2, &c. Rev. 1. & 2. & 3. & 4. almost throughout. Names or Titles, Isa. 11. 1, &c. & 63. 10. 1 Cor. 2. 10, &c. & 3. 16, &c. & 6. 19, 2o. & 12. 4. 11. Act. 5. 4. & 13. 2. & 20. 28. Mat. 12. 31, 32. al­so [Page 95] from the Divine Properties and Ope­rations which are every where in the Sacred Scriptures clearly given to them both. And here is the sum of the whole Apostles Creed, wherein we profess that we believe in one God the Father Al­mighty, &c. And in his only begotten Son, &c. And lastly, In the Holy Ghost.

4. And these things may suffice con­cerning A pious Caution concern­ing this Mystery. even this Mystery: the which in­deed to treat of very soberly, prudently, and religiously, we judg altogether ne­cessary; and very safe as far as may be, to express the same in the proper and express Phrases or Words of the Holy Ghost: Since the Spirit of God him­self 1 Cor. 2. 10, &c. Joh. 1. 18. Mat. 11. 27. must best know himself, and be best able most rightly and truly to express his own Nature; nay farther, and hath also been pleased, as far as is necessary and sufficient, to declare the same unto us in his Word; whom we ought so long reverently & most religiously to follow, until at length we 1 Joh. 3. [...] 1 Cor. 13. 12. see God himself face to face, know him perfectly; as he will then indeed in that glorious World to come hold forth himself most clearly to [Page 96] be seen and known of us. And thus far indeed of God himself.

CHAP. IV.
Of the Knowledg of the Works of God.

1. IN the second place there come to Of the Works of God their various Use. be considered the Works of God, whereby he manifesteth his own Glory, and communicateth certain good things unto us, and in some respect holdeth forth himself to be known of us: and which consequently are a certain Foun­dation, whereon there is grounded a right and authority in God, Exod. 20. through­out. Deut. 32. 6. &c. Ps. 136 through­out. Act. 17 24. &c. Rev. 4 11. by vertue or reason whereof he may, and of Right usually doth require Worship of us, both for matter and manner or kind as he pleaseth; also a Justice and Equity, ac­cording unto which we are obliged to yeeld unto him wholly and entirely such Worship, Mal. 1. 6. & 2. 10. as himself according to his due right requireth of us.

[Page 97] 2. These kind of works fall under a 1. Division into De­cree and Execution. twofold consideration. 1. As they were fore-known and fore-ordained of God Act 15. 18. Eph. 1. 4, &c. 1 Cor. 2. 7. 2 Tim. 1. 9. 1 Pet, 1. 20. before all ages, or before the Foun dations of the World were laid, which are wont in one word to be called his De­crees. 2. As they are manifested in time, or according to the manner and order, now long since most wisely esta­blished and pitcht upon in the Divine De­cree (whether general or special, or ab­solute or conditional) are put in Execu­tion. And from this Execution, and Psal. 33. 11. Isa. 14. 26, 27. & chap. 46. 10. J [...]r. 18. 7, &c. the reason and manner thereof, we are to judg of the Decrees themselves. For such altogether are the Decrees, as is the Execution of the same: nor can it be without a mark of inconstancy, that the Execution should not answer the Decree, much more that it should be repugnant to, and cross or thwart the same.

3. The Works indeed of such Exe­cution, 2. Into creation and Re­demption. are principally two: to wit, the Work of Creation, Gen. 1. through­out. when Man was not yet in being; and of Re-creation and making anew, or Redemption, 2 Cor. 5▪ 17. when Man together with his whole posterity was now fallen, and by reason of sin be­come [Page 98] liable to Death and eternal Con­demnation. To both these Works the continual Providence of God, Eph. 1. 10. &c. Co [...]. [...]. through­out. Psal. 104. or Con­servation and Government of things doth closely cleave; and that alwaies accom­modate to the Natures and Properties of the things that were created, except when any thing falleth out extraordinari­ly, as in Miracles, &c.

CHAP. V.
Of the Creation of the World, of Angels an [...] of Men.

1. THe Creation of the World is that first Gen. 1. Exod. 20. 11. Isa. 40. 12, &c. Psal. 104. & 136. A [...]. 17. 24, &c. Rev. 4. 11. and most powerful The Crea­tion of the World. Production of all things made of nothing, to wit, that primaeve perfect forming of the Heaven, and the Earth, and the Sea, and of all things that are therein: of which also there is mention made in the Apostles Cr [...]ed, when we say, I believe in God the Father Almighty, Creator of Heaven and Earth.

2. Among the Creatures, Col. 1. 16 Angels Of the An­ [...]. and Men are the most excellent, the one [Page 99] being the Inhabitants of the Heavens, the other of the Earth; the one being in­ [...]isible, the other visible. The Angels are ministring Spirits, dwelling ordinari­ly in H [...]. 14 [...] 9▪ 19. R [...] ▪ 5. 11. Ma [...] ▪ 18. 10. [...]. 103 [...] & [...]. the Heavens above the World and there stand before God, as Officers or Servants and Messengers attendant on [...]im: both continually to declare aloud his Praises, and to either declare, or powerfully to execute his Commands throughout the whole World.

3. Subtilely to define many things [...] without the Scriptures concerning thei [...] Essence, Order, Degrees, Number, &c we deem neither necessary nor useful, but rather dangerous. It is sufficient for us, piously to believe what the [...] scriptures do clearly affirm of them. That indeed some of them keeping their Original or first Estate (Principali [...]) 1. [...] have constantly adhered to God their Lord Creatour, which therefore are cal­led [...] Holy, Elect, and Angels of Light: [...]istinguished indeed by divers orders, in­to Thrones Powers, Dominations, &c. But which no Man in this Mortality can easily define or determine. That others, [...] sinning against God, abode not in the [Page 100] Truth: but left long since their first estate and place of abode and [...]ffice; and therefore being thrust out of the Heaven of the Blessed into Hell, and bound under chains of darkness, they every-where in Their wic­ked designs and en­deavours. this lower World under their Eph. 2. 2. & 6. 12. Rev 12. 9 &c. 1 Thess. 1. 5. & 2 Thess. 2. 9. Prince (who is called that old Serpent, the great Dragon, also the god and Prince of thi [...] World, the Tempter, Devil and Satan wander to and fro through the Air: and being become, through their own fault, evil Demons and impure Spirits, they are every-where Adversaries to the Glory of God, and the Salvation of the Godly: but in the Wicked and such as obstinate­ly refuse to obey the Will of God, they Cor. 4. 4. & [...]1. [...]. Joh. 1. 6. & 2. 1. Act 5. 3. & 16. 16. & 19. 12, 15. 1 Pet. 5. 8. [...]in. [...]2. 21, &c. powerfully rule and reign through Se­ductions or Errours, through Wickednes­ses, mischievous Deeds, worldly Lusts, and various Arts, Deceits, Force, Ido­latry, Tyranny, and other works proper to the World: being hereafter together with wicked and ungodly Men to be cast into Ma [...]. 25. 41. Rev. 2 [...]. 10. The Crea­ti [...]n of men unto the image of God. everlasting [...]ire.

4. God at the beginning made Men only two, Gen. 1. 26 27. & 2. 7. &c. Man and Woman; and the body indeed of the Man he formed of the Earth, but the body of the Woman [Page 101] he formed of a Rib-Bone of the Man: and endowed them both with a rational and Eccl. 12. 7. Mat. 10. 28. immortal Spirit, yea created them unto his own Gen. 1. 26. & 9. 6. Jam. 3. 9. Psal. 8. Image and Likeness; and placed and set them in this World, as in a most goodly Kingdom beautified and adorned for their sakes; yea further, he placed and set them in the most pleasant Paradise or Garden of the World it self, as in an august or stately Palace, as Lords and Princes of the rest of the Crea­tures.

5. God also indeed adorned and beau­tified Their hap­py Estate before the [...]all. them with a pure and clear Under­standing, a right Mind, with a Eccl. 7. 29. An ex­plication whereof s [...]e Ecclesiasti­cus, 15. 14, &c. free Will, and other upright, entire, and sound Affections: Furthermore he sufficiently furnished them with all necessary Wis­dome, Integrity, and variety of Grace in this Estate, that they might know not only to use and improve aright their glo­rious Rule, Dominion and Command o­ver the rest of the Creatures; 2. & 3. chapters. but also that they might above all rightly under­stand the Will of God towards themselves; and freely subject their own Will (by which in other respects they did freely exercise Command not only over other, [Page 102] but also over their own proper actions unto God as their indeed Supreme Lord and Lawgiver; and by constant obeying of him might live not only here accord­ing to their hearts wish, but also hereaf­ter be for ever Happy and Blessed.

6. Wherefore this work of Creation The use & scope of Creation. chiefly serves to this end, that Ma [...] might understand, Psal. 8. & 104. & 136 & 145. Act 14. 15 &c. & 17. 24, &c. that whatsoever good he hath, he is wholly owing unto God for it, and that he is bound, if he require it, to render and consecrate the same wholly unto him; lastly, that he [...] obliged by the highest right always to give him Thanks. For Rev. 4. 11 & 14. 17. he that hat [...] no good of himself, owes all to hi [...] from whom he hath whatsoever he hath; and therefore ought continually to glory in him only 1 Cor. 1. 31. & 5. 7. and not in him­self.

7. But they who premise or hold, a [...] A Confu­tation of the Errour contrary to this Truth from the absurdity following. previous and antecedent to this Work not only an absolute Election of certain particular Men unto Eternal Salvation See Calv. Insti [...]. l 3. c. 21, 22, 23, &c. but also the like Reprobation of others the greatest part, unto Eternal Torments, and indeed both peremptory, and made concerning particular Persons, every o [...] [Page 103] them by Name from all Eternity; they do not only invert the Natural Order of things, but also deny the true use of the Creation, and wholly and plainly take away the Native Power or Force resul­ting from this Work, to wit, of obliging Man to obey God in all things. For in­deed God cannot of right require, that a Man should wholly devest himself of the exercise of his Liberty, which he received by Creation, and deprive him­self of the use and enjoyment of divers pleasures, and in all things subject him­self to the Will of another, to or with his greatest labour and trouble: if he have now before-hand, for no fault of his own foregoing, determined to inflict upon him a far greater and more grevous Evil, then that Good is which he gave him by Creation: nay, if he therefore be­stowed on him that temporal and lighter Good, that he might under some pretence inflict upon him an Eternal and truly lamentable Evil absolutely destinated to him before. And now is not a Man by any right bound to obey him, who before he was disobedient, yea before he was able to obey, did fatally destine him [Page 104] to this Eternal Evil. Moreover the Au­thors of this Opinion do not only make God unwise, for that he destinateth him who is not yet in being (yea of whose being there is nothing yet decreed) unto Eternal Life or Death; but also most unjust, and consequently the true and proper Author of Sin. For if God, as they are pleased to speak, hath predestina­ted his innocent or harmless Creature to an Eternal, and really dreadful destru­ction; it is necessary likewise, that he destinated the same unto Sin also: Gen. 18. 23, 24, 25. [...]. 18. 4. Is [...]. 50. 1. [...]. 2. Rom. 3. 5, 6. be­cause where there is no sin, or transgres­sion, there punishment or penal perdition cannot justly take place; and so neither a just Destination or Appointment unto any punishment, much less unto eternal torments, and everlasting and endless lamentations and wailings. Therefore, See Cal vin on the said pla­ces. according to the Opinion of these Men, even God himself most properly, and by reason of his prime intention, will be the truest Cause of sin, for that he is the alone Cause of Destination both to destru­ction and sin. Nor can a Man now be justly punished for such a sin unto which he was precisely (or absolutely) destined [Page 105] of God, and consequently unto which [...]e is by the most powerful Will or Decree and Ordination of God at last compel­led.

CHAP. VI.
Of the Providence of God, or his Preserva­tion and Government of things.

1. CReation is immediately suceeded What Pro­vidence is. by Gods Actual Providence, which in the mean while also extendeth it self to the Work of Redemption, and to all both Ages and Works, and things, which are, or come to pass in this World. For this is nothing else, Psal. 36. 6, 7. & 94. 7, & c. also 104. & 105. & 106. & 107. Prov. 16. 7, 9, 33. Isa. 45. 6, &c. Amos. 2. 6, &c. but a serious and continual Inspection, Care and Go­vernment of this whole Universe, but chiefly of Man (for whose good, unto the glory of God all things were created and made) or the Conservation and up­holding of all Creatures, to wit, both of things and persons: also the governing and directing of our actions; and of all events (whether they be good or evil) [Page 106] which in time in any manner befall the Creatures, and especially Men, but most of all the Godly: and this instituted and contrived according to the most exact rule of Divine Wisdom, Justice and E­quity.

2. This therefore is partly general, Ma [...]. 6. 26. & 10. 29, 30. as it respects all Creatures, partly spe­cial, 2 Kinds. General in reference to all Crea­tures. 1 Cor. 9. 9. 1 Tim. 4. 10. as it concerns Angels and Men; but most of all as it concerns the Godly and Saints. By his general Providence God taketh care of, and governeth all things, whatsoever and wheresoever; Psal. 10. & [...]1 with others al­ready ci­ted. yet in a different manner and divers degrees of actings, and that according to his own Eternal good Pleasure and truly to be ad­mired Wisdom. For he doth not only conserve their natures, or properties, and powers or force; but he also useth them according to his free power and pleasure, either for the good or punishment of Man, to wit, by communicating them, or by de­nying them, by taking them away, by transferring them, by exciting or stirring them up, by giving check to them, by repressing them, by directing or disposing of them, by multiplying them, by lessen­ing them, by intending or strengthening [Page 107] them, by remitting or weakening or abate­ing them, &c. Either as the Goodness, or Grace or Mercy and Long-suffering of God; or on the contrary his Revenge, or Wrath and Severity shall think meet to require. The special Providence of Special in reference to Angels. God about the Angels, Gen. 28. 12. & 32. 1, 2. & 48. 16. Exod. 14. 19. & 23. 20, 21. Psa. 91. 12. 2 King. 16. 17. & 19. 35. Isa. 6. 3, 4. & 37. 36. Mark 18. 20. Luk. 22. 43. Heb. 1. 14. so far indeed as is revealed unto us in the Scriptures, hath been already sufficiently shewed be­fore in their Creation. For God useth their service both for to manifest his own Glory, and also for to govern all the parts of the World; and in special he makes use of their singular and passing both Wisdom, Power, Swiftness, Number, or Multitude, &c. And that indeed for to instruct, take care of, observe, keep and comfort Men, or even also to punish them, as he judgeth it comportant with his own Glory, or the Safety and Salvation of his People. And about Men, or ra­ther Special in reference unto Men. about the free, and especially about the Religious Operations of Men, it is divers ways exercised and employed. For first he limiteth and boundeth the liber­ty of their Will, by Legislation or making Laws: Exod. 20. 1, &c. Deut. 20. [...]a. 19. Gal. 3. 19. that Man cannot without sin, either will or do, whatsoever he hath a [Page 108] Will and a Mind to do: yea chiefly for this very end, that he may not will, nor do but those things that are right and just: and that by that means, as a lively Image, he might reflect or look back upon his Creator, and remain alway [...] freely subject to him. Again, Exod. 19. 9, &c. Deut. 27 & 28. 2 Cor. 5. 11. & 7. 1. 2 Pet. 1. 3, 4. 1 Joh. 3. 5. Rev. 3. 18. Ezek. 18. 30, &c. Act. 2▪ 22, &c. & 10. 38. Psal. 81. 14. Isa. 48. 18. that Man might willingly and chearfully yield and per­form the said Obedience, God ratifies and confirms the Law which he makes for him by notable and great Promises and Threatnings: and that he may the more effectually and the better draw out and procure the same, he maketh use of divers Perswasions, Exhortations, En­treaties, Signs, mighty Works and Wonders with him, &c. And doth ex­cite, put forward, help, and strengthen him, as far indeed as is sufficient, that Man might really and truely obey him, and persevere in such his Obedience even to the end. Thirdly, Psal. 10. 17. & 18. 20. & 33. 18. Rom. 12. 1, 2. Heb. 13. 1 [...] Mal. 3. 16, 17. his Obedience, and Actions obedientially performed, he doth with special care observe, approve of, delight in them, and always faith­fully remember them as worthy of his promised gracious Reward, and as such continually setteth them in his sight.

[Page 109] 3. As touching Disobedience or Psal. 5. 5, 6. & 11. 5, 6 Zech. 8. 17. Psal. 81. 15. Act. 1416. Sins, Provi­dence a­bout sins. although he hare it with the greatest Ha­tred, yet doth he wittingly and willing­ly permit or, suffer it to be, yet not with such a permission, the which being gran­ted. Disobedience cannot but follow; (for [...] disobedience would as necessarily fol­low from God permission, as the effect doth its cause, and by this means God would be altogether the Author of sin: yea sin would indeed be no longer sin, much less worthy of Eternal punishment) but which being granted, Man only may become actually disobedient (though not without danger or punishment) if he be altogether so minded or will. For What per­mission is. true Permission requireth, that not only the power of the Will be free in it self, but also that the use and exercise of the said power be free also, and indifferently dis­posed or enclined to the opposites or con­traries; or that it remain free from all necessity whatever both inward and out­ward. Secondly, Prov. 16. 9. & 21. 1. Ezek. 21. 20. 21, 22. Gen. 45. 3, &c. & 50. 20, 21. Isa. 10. 5, &c. Joh. 7. 30. & 18. 5, &c. Luk. 22. 53. Mat. 24. 22. 1 Cor. 10. 13. Psal. 124. & 125. 2 Pet. 2. 9. 2 Cor. 4. 8, 9. the actions that slow or proceed from Disobedience he variously according to his own Infinite Wisdome, [Page 110] directeth them, either unto this or that object, and to some certain end, what for matter and kind he pleaseth, Man him­self oftentimes knowing nothing of it, nor suspecting any such matter, yea sometimes when it is wholly against his Will: and he doth withal so determine or bound them, that they do not always really come into act, when the Devil and Wicked Men would have them, nei­ther are so many, nor so grievous, nor last so long, as they would desire them. Thirdly, Exod. 34. 7. Rom. 9. 18. Na­hum. 1. 2, 3. Psal. 11. 6. being committed he punisheth, or remitteth them, as seemeth good to himself. But he never decrees evil acti­ons, that they should be; nor doth he approve of them, nor love them; Jam. 1. 13. nei­ther doth he ever properly bid or com­mand them: much less so as to cause or procure them, or to stir up or force any one to them, and for the same so procured by himself to punish and take vengeance on him: but he always seriously hates and Psal. 5. 5. Zech. 8. 17. J [...]r▪ 15. 1. Ezek 14. 14 Rom. 1. 25, &c. & 2. 5▪ &c. 2 Thes 2. 10, 11. detests them; and therefore doth holily prohibit and forbid them, and at length doth punish sinners, especially the rebellious and obstinate, severely for them.

[Page 111] 4. The manner of this same Providence The vari­ous man­ner of Pro­vidence a­bout di­vers kinds of things and men. doth vary, both in respect of quantity and also of quality. In respect of quan­tity: because first it doth not primarily nor equally extend its care and affection to all its objects alike. For it taketh care of Men first, and more 1 Cor. 9. 9. Mat. 6. 26, 27. than of o­ther living Creatures; and among Men more of the Godly Psal. 33. 18. 1 Pet. 5. 7 Psal. 105. 5. than of the ungodly; and among the Godly those that are emi­nent, that is, those who excel or are e­minent either for Virtue, 2 Chron. 16. 22. Act. 18. 10. Psal. 73. 1, &c. Zech. 2. 8. Psal. 91. 11, 12. Mat. 4. 6. or places of Office, and Divine Gifts, either in the Church or Common-Wealth, above o­thers: Whereunto also belongeth that of the Apostle, Doth God take care for Oxen? Secondly, he doth love and ac­cept more of internal actions morally good in themselves, than of bare or meer Persons. Gen. 4. 7. Pro. 16. 7. Jer. 7. 3. &c. Heb. 11. 5, 6. Joh. 14. 22, 23. & 15. 14. & 16. 27. For such or such actions do not therefore please him, because the person doth in some respect or other please him; but on the contrary, be­cause these actions please him, therefore the Person pleaseth him. Thirdly, to­wards Persons not yet doing their duty (whether because of gross Ignorance, un­der which through the corruption of the [Page 112] times they still labour; or by reason of some sinful habit, haply more deeply rooted than ordinarily, and which they cannot easily put off) he oftentimes ex­erciseth greater Patience, Act. 17. 30. 1 Tim. 1. 13. Rev. 2. & 3. Heb. 6. 4, &c. and 10. 26, 27, 28. 2 Pet. 2, 20, 21. Long suffer­ing and Forbearance, than towards those that are illuminated, and do either con­stantly, or ever and anon make head a­gainst or resist their enlightned Consci­ence, or have more frequently relapsed. Fourthly, about those, who are truly pi­ous and already do their duty, he ordina­rily shews greater Psal. 5. 11, 12. & 18. 20, &c. Mat. 13. 12. & 25. 29. 1 Cor. 1. 7. Phil. 1. 6. Rev. 3. 9. 10. Affection, Pleasure, Study, and Care about them than about any others. Whence also he affords them more and greater Assistances of his Grace, Gifts of his Holy Spirit, and Means of Salvation, than to others; yea he is wont to bear with them with g [...]eater Patience and Forbearance, and more ar­dent Zeal, when they fall through insir­mity, then with others. Fistly and lastly, towards those who altogether do not their duty, and are guilty of long con­tumacy and rebellion, he commonly ex­erciseth greater hatred and wrath to­wards them, than towards any other sinners whatsoever, to wit, by laying [Page 113] upon Psal 5. 5, &c. Psal. 109. 17, &c. Exod. 7, & 8. [...]ev. 26. 14, &c. Isa. 6. 9. Joh. 12. 40. 2 Thes. 2. 11. Ro. 2. 25, &c. Eph. 2. 2. & 4. 17, 18, 19. them oftentimes more then ordi­nary greivous curses: Sometimes also by blinding them, by hardening them, by delivering them up unto the efficacy of errour, and unto their own corrupt de­sires, and unto a reprobate mind, (which doth not so much as approve of what is right, nor justly approve it self to any o­ther) yea up into the power of Satan him­self, who worketh powerfully in the Children of disobedience. Lastly, some­times by punishing them exemplarily & openly, Exod. 9. 16. Isa. 14. 4. Dan. 4. 28, 29, &c. Act. 12. 23. as it were upon the Theatre of the World before the Sun, and in the sight of others he magnificently maketh shew of his just displeasure and terrible power in them.

5. It varieth in respect of quality: Another diversity from the manner of work­ing. because, first, about some objects, either to effect them, or to hinder them from be­ing effected, or for the directing of them, God useth his absolute and irresistible Omnipotency; 2 Chron 20, 27, 28. Isa. 10. 5, 6, 7. &c. ch. 46. 10. Act 7. 51. &c. about others he afford­eth his concurse and help fit and accom­modate to things, and as it were attempe­red to our own nature. Secondly, some things he doth immediately work by him­self, other he worketh mediately by An­gels, [Page 114] men or other creatures. 3. some things he accomplisheth as it were by a Phy­sical or natural action or way of work­ing; other he effecteth by an ethical or moral Operation: and both these are done according to the natures and fa­culties or powers implanted in things in their Creation: seldom indeed above, but never contrary to them. Lastly, he doth administer or manage and order all things in the best manner, that is, al­ways for the most part agreeable to his own nature, and the nature of things.

6. Wherefore although the Provi­dence of God do intervene or interess it­self A conse­ctary for [...] and the liberty of the will. in Prov. 16 4. &c. ch. 21. 1. &c. all the deeds, words and thoughts of all Men; and God thereby disposeth of all outward actions, and events of all things according to his alone plea­sure: yet the natural contingency of things, and the innate Deut. 30. 15. &c. 1 Chro [...] 21. 10. &c. Isa. 1. 19, &c. A [...]. [...]. 4. &c. [...] Cor. 7. [...]7. 2 Cor. 8. [...]1. & 9. [...]. liberty of Mans will, once long since given it in Creati­on, he doth never take away thereby: but leaveth ordinarily the natures of things safe and entire: and in such sort concurreth with the will of Man in act­ing, that he suffers it also to act acording to its own nature, and freely perform [Page 115] its part: and therefore doth not at any time lay upon it a necessity of doing well, much less of doing ill.

7. There is therefore nothing that comes 2. Against Fortune & fate. to pass any where in the whole World rashly or by chance; that is, God either not knowing of it, or not regarding it, or only idly looking on, much less he al­together withstanding it, or being whol­ly against it, and not in the least willing to permit it. And there is nothing also done by Man, whether good or evil, al­together fatally and incontingently, or precisely necessarily, that is, God vio­lently forcing their Wills to this or that, or at least offering any irresistible force to any Men, by any absolute and evermore efficacious decree (whether you will call it effective or permissive, as some are pleased fondly to speak) to do so, or o­therwise.

8. Therefore by reason of the true 3. Against the Epicu­reans, Sto­icks, &c. Providence of God (to wit, wisely, holily, and righteously moderating or ruling all things) there is no place left at any time in the World, either for the blind for­tune and brute temerity of the Epicure­ans, or for the Iron and fatal necessity [Page 116] of the Stoicks, Manichaeans, or Prede­stinarians. Which two rocks, as being indeed extremely prejudicial and dan­gerous, are chiefly in this point or mat­ter to be taken heed of and avoided From whence furthermore those who are truly pious, being rightly in [...]ormed of a [...] these things, in Adversity become al­ways patient, and Job. 1. 21. & 2. 10. Psal. 18. & 116. 12, 13, &c. Mat. 6. 25. &c. 2 Tim 4. 17, 18. in prospetity a [...] was thankful towards God; and more over for the future also do repose wil­lingly or freely and constantly thei [...] chiefest confidence in God, as their mo [...] faithful and trusty Father.

CHAP. VII.
Of the Sin and Misery of Man.

1. BOth these Works of the Divine Sin goeth before Re­demption. Goodness, of which we have spo­ken, to wit, Creation and Providence, are seconded or followed by a singular Work of Grace and Mercy: but such as unto which sin it self hath ministred a certain occasion, Rom. 2. 20. &c. & 5. 12. &c. & 6. 20. &c. and, which is the con­sequent of sin, the just punishment, or penal or miserable Estate of Man: from which they that believe are freely delive­red by Christ: of which things we are hereafter in order to treat.

2. Sin was at first in this manner Of Adam's first Sin. brought into the World. Gen. 2. 17. Man being created with such Faculties as we have said, God gave him a Law, of not eating of the Fruit of the Tree of the know­ledg of Good and Evil, standing in the midst of the Garden, under the pain of Eternal Death and divers Miseries be­sides. That Law Adam brake, Gen. 3. 1. &c. Rom. 5. 12. &c. 1 Tim. 2. 13, 14. 2 Cor. 11. 3. to­gether [Page 118] with Eve his Wife, being begui­led by Satan, and deceived by his false perswasions. He brake it, I say, not on­ly by a Spontaneous Will, or a Will no forced, but by a Will Exod. 7. 29. Rom. 5. 18, 19. Gen. 2 1. &c. altogether free because he was not forc't either by any outward violent impulse, or any secret and hidden determination or necessitation (proceeding either from God, or the De­vil) to will to pluck or eat of the For­bidden Fruit: nor did he fall into the sin through any withdrawing or denying (which some ignorantly call permission o [...] the efficacious permissive Decree) of any Divine Virtue, or action necessary for th [...] avoiding of sin: nor lastly was he impelled A consis­tation of the error touching the man­ner and cause of this Sin. or moved by any Power, Command or In­stinct, althoughn ever so secret or hidden to transgress of or from God: (to wit, that God might have an opportunity to exer­cise his sparing or pardoning Mercy, and punitive Justice) as some perversly teach. For by this means God would truly, properly and chiefly, nay solely be the Author of Sin: yea by this means that transgression would not be truly & properly sin at all: nor could Man by reason thereof have become truly guilty, [Page 119] or justly miserable thereby: furthermore, neither had God therefrom gotten an opportunity of shewing Mercy and exer­cising Justice, as truly and properly such: But Man by the meer pure liberty of his Will, altogether free both from all in­ward and outward necessity, only the permission of God intervening, and the alone swasion and motion of the Devil, the which Man might easily have resisted and not listened unto, preceding, and the Beauty and Gracefulness of the Fruit in the case outwardly enticing, he com­mitted this sin.

3. By this transgression Man by Ver­tue The guilt trising there [...]. of the Divine Threatning became Guilty of Gen. 2. 17 & 3. 16. &c. Rom. 5 12. &c. Gen. 3. 21. &c. Rev. 2. 7. & 21. 14. Eternal Death, and manifold Misery: and was stript of that primaeve Happiness which he received in his Cre­ation, and therefore cast out of that most delightful Garden, (a Type of the Coele­stial Paradise) in which otherwise he did happily converse with God: and was for ever debarr'd from the Tree of Life; which was the Symbol or token or pledg of a Blessed Immortality.

4. And because Ada [...] was the Stock The propa­gation thereof unto his Pos [...]eri [...]y. and Root of all Mankind, therefore he [Page 120] involved and intangled not only himself, but also all his Act. 17. 26 Heb. 7. 10. Rom. 5. 12. &c. Joh. 14. posterrity (who were as it were shut up in his loyns, and were by Natural Generation to proceed from him) in the same Death and Misery with him­self: so that all Men without any dif­ference, our Lord Jesus Christ only ex­cepted, are by this one only Sin of Adam deprived of that primaeve Happiness, and destitute of that true Righteousness, which is necessary for the obtaining of Eternal Life, and consequently are now born lyable to that Eternal Death, and likewise manifold Misery, that we spake of. And this is usually and vulgarly called Original Sin. Concerning which, notwithstanding we are to hold, that the most bountiful God, in and by his belo­ved Son Jesus Christ, as in and by ano­ther and new Adam, hath provided or prepared a free Remedy for al against that Evil or Malady, which was derived unto us from Adam. So that even from hence the mischievous errour of those, who use to lay the ground of the Decree of abso­lute Reprobation, being a thing forged in their own Brains and Fancy, in this sin, See the [...] of the Sy [...]d of D [...]rt. ch. 1. at the begin­ing. may sufficiently appear.

[Page 121] 5. Besides this sin, there are also o­ther, Actual Sins. which are every Mans own proper Sins or actual Sins, Gen. 6. 5. & 8. 21. 2 Cor. 4. 3. Eph. 4. 17, 18. 19. Jer. 13. 23. Joh. 8. 24. Rom. 7. 14, &c. 2 Pet. 2. 19. the which also do really multiply our Guilt before God, and do in things Spiritual darken our Minds, nay and by degrees blind them, and lastly by custome in sinning do more and more deprave or pervert our Wills.

6. Of this sort of Sins there are divers Their Kinds and Degrees. kinds and several degrees, as may be understood by their several Objects, Sub­jects, Causes, Manners, Effects, and Cir­cumstances: to wit, there is one of Luk. 12. 47. Jam. 4. ult. com­mission, another of omission: 2 Cor. 7. 1. one of the Flesh, another of the Spirit: 1 Tim. 1. 13. Luk. 23. 34 Act. 3. 17. one pro­ceeding from ignorance, Gal. 6. 1. Mat. 26. 70. 1 Sam. 2 [...]. 13, 21. another from sudden passion or infirmity, Psal. 19. 14. Num. 15. 30. &c. Mat. 16. 14. 15. 2 Sam. 11. 15. another from set Malice: Luk. 12. 47. Psal. 19. 13. one against Consci­ence, another not against Conscience: Rom. 6. 12. one reigning, another not reigning: 1 Joh. 5. 16. one unto death, another not unto death: Mat. 12. 31, 32. Mar. 3. 29. Luk. 12. 10. one against the Holy Ghost, a­nother not against the Holy Ghost, &c. Hence concern­ing these we must always hold Their Destinction into the works of the Flesh and Lighter Failings. this for certain, that there are some actual sins of which it is either expresly written, or not [Page 122] obscurely hinted, that he that doth them shall not inherit the Kingdom of Heaven and Eternal Life, such as are all those works of the Flesh which are described, Gal. 5. 1 Cor. 6. Eph. 5. Tit. 3. And elsewhere, and those that are like unto them: Num. 15. 30. Rom. 1. 28. & 2. 17. 21, 22, 23. & 3. 8. &c. whether they be accompanied with a contempt of God, and a manifest abuse of right Reason: or at least such, as Joh. 2. 15. Mat. 6. 31, 32. in no wise become him, who is desirous of Eternal and Heavenly good Things: such as are the love of the World and of the things of the World, anxious and continual cares and disquieting thoughts about getting them, and possessing them and keeping them, &c. But there are others that are such, that deserve rather to be called lighter Failings, then Crimes or Wickednesses, Psal. 19. 13. Mat. 18. 24. &c. Gal. 5. 17. &c. Heb. 5. 2. Jam. 5. 2. 1 Pet. 4. 8. which, according to the Gracious Covenant of God, and his fa­therly Love and Kindness, do not exclude a Man from the Hope of Eternal Life; although he be not yet wholly freed from some one of them: if so be he do not wit­tingly, and advisedly bring this difficul­ty of freeing himself there fom up on himself, or by any other means whate­ver of continuing in them: but that he [Page 123] falleth into them only through incogi­tancy, frailty, want of consideration, or some sudden passion, whether it proceed from some natural temper, or evil custom, or some unexpected chance, &c. There­fore Acts here are for the most part accurately to be distinguished from habits, and, in that respect or kind, ma­nifest Imperfections and Frailties are likewise carefuly to be distinguished from those Acts, which are committed against the express and present dictate of Natu­ral Reason or Supernatural Revelation, Kinds of punish­ments. and accompanied with an open transgres­sion of some Command, and hurt or wrong of our Neighbor (especially accor­ding to the sence of the new Testament.)

7. According to the divers quantity and quality of Sins, so also are there Gen. 3. 16. &c. Deut. 27. 28. Rom. 5. 12. & 6. 23. divers Punishments appointed and or­dained of God for sins: to wit, both of loss and sense, both temporal and eter­nal; lastly both bodily and spiritual, &c.

8. And indeed that twofold Force and Efficacy of Sin, which hath been for­merly A twofold power of Sin, under the old Testa­ment. mentioned (to wit, Damnation or Death Eternal, and the servitude of Sin, or Captivity under the custom of Sin) [Page 124] hath now long most clearly all along ap­peared, whilst God did not as yet plain­ly and fully reveal his saving Grace or Favour designed before all ages Jam. 1. 18. M [...]. 11. [...]7. 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. J [...] 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: Ge [...]. 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 overwhelmed with the weight of their 1. [...] the [...]. Sin and load of their Misery. For where­as at the beginning there was as yet no written Law given; but the dictate of [Page 125] 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. Ungodly.

9. Again, after the Floud Sin was not 2. After the floud. 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 [Page 126] 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. [...]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 [Page 127] 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 Rom. 6. 14. &c. & 7. 1. &c. & 8. 1. &c. Gal. 3. 24. Act 4. 12. & 13. 38, 39. do any thing truly good in Religion at all, nor lastly ever escape Rom. 6. 14. &c. & 7. 1. &c. & 8. 1. &c. Gal. 3. 24. Act 4. 12. & 13. 38, 39. 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 to the most Merciful God, The work of Redemp­tion what it is. 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 af [...]r off, and darkly known of Men; to wit, the Work of Redemption 2 Cor. 5. 15 &c. Rom 5. 12. &c. ch. 8. 3. & [...] 1 Pet. 1. 3. &c. Eph. [...] 1, &c. or of a New Creation: whereby he might of his meer 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, [Page 129] 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. Mat. 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 in him lyeth, by degrees bring us to the said wished and desired end.

3. Furthermore, the whole Knowledg Of the person of Christ. of this Son of God, our Lord Jesus Christ, as far indeed as is savingly neces­sary, consists chiefly of two parts. For it respecteth partly his Person, and partly his Office. In respect of his Person Je­sus Christ is true and Eternal God, Joh. 1. 1, &c. & ch. 20. 28. Rom. 9. 5. 1 Joh. 5. 20. and withal true and perfectly just Man, 1 Tim. 2. 5, 6. Ma [...]. 16. 16. 1 Cor. 10. [...]1 [...]. Rom. 1. 3 [...] in one and the same person: for that he is [Page 130] the natural, only begotten and proper Son of God, Joh. 1. 14. &c. & ch. 3. 18. Rom. 1. 3, 4. & 8. 32. Gal. 4. 4. Luke 2. 31, &c. Heb. 4 14. in the fulness of time, by the Operation of the Holy Ghost, made true and entire Man, and born of the Virgin Mary, without any Spot or Stain of Sin.

4. And he was not only true, or en­tire Of the Truth, Perfecti­on &c. of his hu­mane na­ture. and perfect Man, as to his substance, to wit, consisting of a true humane body, and a reasonable Soul: but also truly ob­noxious, or subject to the same Infirmi­ties, Joh. 1. 14. &c. Heb. 2. 14. &c. & 4. 15. & 5. 7. Ro. 1. 3. & 8. 3. Gal. 4. 4, &c. Passions, Miseries, Afflictions, Trou­bles, Griefs, Sorrows, Ignominy, Re­proaches, and consequently the most sharp or bitter Death, as we are: and that for this very end, that being in all things made like unto his Brethren (yet without Sin) he might be our merciful and Faithful high Priest in things per­taining unto God, to expiate the Sins of the People. And this is meant by that Article of the Apostles Creed concern­ing Christ Jesus, I believe in Jesus Christ, the only begotten Son of God, our Lord: who was conceived by the Holy Ghost, born of the Virgin Mary.

5. The Office of Jesus Christ is three­fold: His three­fold Office [...] twofold [...]. Prophetical, Priestly, and King­ly: [Page 131] Luk 1. 32, 33. Act. 3. 22, 23. Heb. 5. 6, 7. Rev. 1. 5, & 19. 16. all which he did partly now long since in this World in his State of Humi­liation and abasement or emptying of himself faithfully administer, and now also partly doth gloriously administer or discharge in Heaven, in his State of Glo­ry and Exaltation. Unto the former State His State of humili­ation. pertain these Articles following: 1 Tim. 6. 13. Act. 2. 36. 1 Cor. 1. 23, & 2. 2. Eph. 4. 9. Psal. 2 4, &c. Heb. 2. 16. He suffered under Pontius Pilate, was cru­cified, dead and buried, he descended into Hell. By which, as it were by cer­tain Steps or Degrees, the whole Humi­liation of Jesus Christ, to wit, such as became him as our Prophet, and Priest, was leisurely consummated and finish­ed. Of Exalta­tion and Glory Unto the latter are to be referred these Mar. 16. 19. 20. Rom. 8. 34. Heb. 7. 25. & 8. 1, &c. The third day he rose again from the dead, he ascended up into Heaven, he sitteth at the right hand of God the Fa­ther Almighty: from thence he shall come to judge the quick and the dead. By which things is excellently descri­bed, partly a certain preparation unto both the Kingly and Pontificial Dignity of Jesus Christ, partly this very Dignity it self, and the magnificent exertion, or shewing forth of the same.

[Page 132] 6. His Prophetical Office he hath now His Pro­phetical Office. long since fully performed and finished, not only when he openly revealed unto us by Joh. 1. 18. & 5. 19. 2 Tim. 1. 10. his Gospel the Will of God con­cerning the communicating of Salvation truly such, or of Eternal life to all that only believe and obey after death: but hath also by manifest Signs Joh. 5. 36. &c. ch. 15. 24. Act. 2. 22. & 10. 36. and Mira­cles too great to be questioned or excep­ted against, and also by 1. Pet. 2. 21. Phil. 2. 5, &c. the example of his own proper Obedience, both in his life and death most evidently confirmed it; and withall yet further after his death he hath most substantially by di­vers arguments, for Act. 1. 3, &c. Joh. 20. & 21. fourty days toge­ther, asserted and proved the same.

7. His Priestly Office he partly per­formed 2. Priestly. long since, when at his Father's command, whom † submissively obeying, * Phil. 2. 8. he underwent on our behalf the cursed death of the Eph. 5. 2. Gal. 3. 13 Heb. 2. 9, 10. & 10. 5, 6. 1 Joh. 2. 2. Cross, and offered up him­self to God his Father as a propitiatory Sacrifice for the Sins of all Mankind, and suffered himself being innocent to beslain upon the Altar of the Cross: Rom 8. 34. Heb. 7. 24, 25. partly he doth yet still daily perform the same, whilst being alive again he continually appeareth in Heaven before the Face of [Page 133] God, for the sake of Men, and doth in ef­fectual and glorious wise intercede for those that believe, shewing himself indeed at all times and in all places a most faith­ful Advocate and Patron to them.

8. His Kingly Office he doth even 3. Kingly. now continually exercise, since, being once raised from Death by the Father, and advanced to the Throne of Supreme Majesty Heb. 1. 3. R [...]v. 3. 21. 1 [...]es. 1. 10. Psa. 110. 1. in Heaven, and set down at the right hand of God on high, M [...]. 28. 19. A [...]t. 2. 36. and ha­ving obtained all power in Heaven and Earth, he rules every where in magnifi­cent manner: and indeed he doth so dis­pose of and govern Eph. 1. 20, 21, 22, &c. & 4. 11, &c. Psal. 2. 8, &c. & 110. 1, &c. all things according to his own Will and Pleasure, that he does chiefly and in the first place consult the Safety and Salvation of his faithful ones: to wit, since he hath not only now long since instituted the Ministry of the Gospel for our good, but doth also con­tinually in powerful-wise preserve it a­gainst all sorts of Obstacles or Hinderan­ces, and therein still admirably doth ex­ert his own spiritual Efficacy: and whil t­he doth by his Spirits and Angels, his Ministers and Attendants, powerfully guard, protect and defend even in this [Page 134] Life Rev. 2, & 3. Act. 12. 11. & 18. 10. Heb. 14. his faithful Subjects against the De­vices, Wiles, Snares, Force and Power of Satan, Tyrants and all other their Ene­mies: until he shall in the last Mat. 25. 30, &c. 1 Cor. 15. 24. 2 Thess. 1. 7, 8, 9. 1 Thess 4. 17. 2 Thess. 1. 9. 10. Mat. 24. 31. Judgment utterly destroy the one, and take up the other into his heavenly and immortal Glory, and make them everlastingly hap­py and blessed. And indeed upon these Offices is built both the Knowledg 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, [Page 135] Mat. 20 28. Rom 5. 8, 9, 19 Phil. 2. 5, &c. 1 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 J [...]. 2 12. Heb. 4. 4, &c. 1 Pet. 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.

[Page 136] 10. But those Men, who hold that there The [...]on­futation 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 likewise upon the [Page 137] 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, 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 [Page 139] 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 AEph. 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 [Page 140] Glory: before which dogmatically to See Calv. and the Canons of the Sy­nod of Do [...]t. assign or assent another Decree first or be­fore it in order, whereby some certain particular Persons by name were elected, and that indeed 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 subvert 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, or of Election un­to Vocation unto Faith. 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 [Page 141] 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 have performed or done by us, The Sum of the Pre­cepts or Command­ments of the New Testa­ment. 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 [Page 142] 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 J [...]. [...]. 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 Jam. 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 Mat. 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 [Page 143] 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, contains within its orb or circuit the What true Conversion is. 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. 19. 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 adjuncts of it. must hold this, to wit, that Re­pentance or Conversion may be accept­ed of God unto Salvation, there are three [Page 144] things ordinarily necessarily thereunto▪ 1. That it be Jam. 1. 2 [...]. & 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. [...] 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 [Page 145] 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 certain­times, 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 [Page 146] 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 revealed in his Word. Its Parts or prere­quisites.

2. Therefore knowledg Ioh. 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 on [...], 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. & 2. 17, 18. Mat. 9. 2. Heb. 11. 1, &c. lastly a fiducial and obedient as­sent: [Page 147] 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 itself, 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 confu­tation 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 [Page 148] 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 wrought in us without us: much less that See the Can [...]ns of the Synod of Dort. ch. 3. & 4. A [...]o. 11, 14. 17. Reject A [...]t. 8. 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 ne­cessa [...]y for the getting of [...]aith. 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 bel [...]ef, which are proposed to us. 2. A pious docility or teachableness, or honesty of Mind in him, of whom this [Page 149] 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 Jo [...]. 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. 4 [...]. & 13. 46, &c. heareth God [...]s 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 I [...]s con­ne [...]n 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, 1 Job. 5. 3, 4, 5. Gal. 5. 6. & 6. 15. Mat. [...]. 17, &c. ch. 12. 34, 35. or good works. For he that truly be­lieves, and is certainly perswaded, that Jesus Christ is ordained o [...] 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. 1 [...], 5, 16, &c. at­tain to eternal Salvation, or escape e­ternal [Page 150] 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 newly converted to the Faith, do for the Three deg [...]e [...] of Bel [...]e­vers. 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 [Page 151] Works. The first order or classis is of Incipients or Begin­ners. Incipients or Beginners, Heb. 5. 13, 14. & 6. 1, 2. Col. 3. 5, &c. Gal. 6. 1, &c. Jam. 4. 1, &c. Re [...]. 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 a non 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 mo [...]ions of the same.

2. The second is of Proficients, that is, of such as have made some progress, who, Pro [...]i­ [...]ts Gal. 5. 16, 17. Eph. 4. 14, &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 exe [...]cise 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, Ro [...]. [...] or of those who are in some respects perfect, that is, of th [...]se who, having been now already [...] in Piety, do by the help of the [...] [...] [Page 152] 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. 1 [...]. 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 of those we judg, that they are truly How far all these are truly reg [...]ne­rate. born again through the Grace and Spi­rit of God, or that they are such as truly [Page 153] 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 1 Joh. 5. 9. gotten the very habit of Faith and Ho­liness, The rege­nerate may and often do fall away. 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 [Page 154] Vomit; & are again entangled with those lusts of the Flesh, which they had former­ly truly escaped: and so fall totally, and at length also sinally; 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 Dort, 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 tha [...] 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. 12. 30, 31. The one immediately and firstly respecteth our loving of God, [Page 156] the other our love of our Neighbour. Both of them have for the most part ge­neral Precepts, and altogether negative, which bind in all places, at all times, and absolutely. Under which are compre­hended also affirmative and special Pre­cepts every where in the Scripture not a few: unto both which it is necessary that a Christian Heart always diligently attend.

3. The first Precept of the former Ta­ble The first command­ment against Idolatry. commandeth, that we have not ano­ther God (much less other Gods) before him the one true God, or besides him, that is, Deut. 6. 11, 12, &c. ch. 32. 16, 17. 1 King. 11. 4, &c. & 12. 28. Jer. 2. 11, 12, 13. Mat. 4. 10. 1 Thess. 1. 9. Act. 14. 15. Gal. 4. 8. that we do not either we our selves according to our pleasure devise, or by tradition from others, without the ex­press Command of God, admit of any thing whatsoever (whether true or feign­ed, whether created, or made, whether alive, or dead, whether rational or brute) whereunto to attribute, whether directly or indirectly, either Divine Nature and Power, or Properties, or Actions, or Divine Authority or Command and Rule over us: and that we honour it not with such Actions, either inward or out­ward, which may argue a certain opini­on [Page 157] of Divinity ascribed to it: such as are Acts Dent. 6. 13. & 10. 20 of Religious Worship, suppose of Faith that is due to God and Christ, and withall of Hope, Trust, Love, Fear, Adoration, Invocation and of answerable Praise and giving of Thanks, which arise from thence; also of outward Sacrifice, Oath, Vow, or other such like Sacred Devotion. For whosoever giveth such like honour as this, either to any thing, Eph. 5. 5. Phil. 3 19. Isa. 44 16, 17. Jer. 2. 27. or Person, or performeth about or to­wards it such like acts as these, he is said in Scripture to have that thing or Person for his God. Therefore the meaning of the Precept is, that we ought diligently to avoid all Idolatry, both inward and out­ward: and on the contrary, that we ought always religiously to worship Mat. 4. 10. Jer. 17. 13. Psal. 50. 14, 15. & 116. 5, 6. Rev. 14. 7. & 15. 4. & 19. 10. that one true God, who hath revealed himself un­to us in his Word: that is, that we right­ly know him, holily love and fear him, suppliantly adore him, humbly call up­on him with a pure Heart, laud and praise him, and continually place our whole hope and confidence in him alone, as the only Author and Fountain of all Good.

[Page 158] 4. The second Commandment is, that The se­cond is against worshiping of Images. we do not worship and reverence Ima­ges, or the likness of any sort or kind: that is, that we do not fall Lev. 16. 1, &c. Dent. 4. 15, &c. Psal. 97. 8. & 115. 4, &c. Isa. 42. 18, 19, &c. & 44. 9, &c. Act. 17. 29. Rom. 1. 23, 25. 1 Cor. 12. 2. down in a way of Reverence or Worship before any Statues, Pictures, or Images (represen­ting any thing in Heaven or Earth, either true or false Deity, or thing, that really is, or sigment and thing feigned, which is not, either of Man, or Beast, or An­gel, or any other thing else) or perform such outward works to them or about them, which the sacred Scripture clearly affirms to be signs and tokens of Religi­ous Worship, and such as is due only unto God: yea Isa. 44. 16, 17. J [...]r. 2 27, 28. Mat. 6. 24. Eph. 5. 5. Phil. 3. 19. even when a Man pro­fesseth and openly declareth, that he doth not count those Images, or Resemblances before whom he doth those things, for God. For in such manner of forbidden Worship God doth not judg of the acti­ons by or according to the Mind or intent of the Worshipper, but [...]ather judgeth of the Mind by the actions▪ So that Men are said to make that an Idol, and really to call it their God and their Father, which they worship in this manner, al­though they know that it is nothing but [Page 159] a Stone or a Stock, yea and also protest that they account it such: 1 Cor. 10. 14, 15, &c. but on the contrary that we do carefully avoid all this kind of outward Idolatry, and as the Apostle John warneth us, 1 Joh. 5. 21. that we flee from Idols, to wit, being assured by the Apostle Paul, 2 Cor. 6. 16. that the Temple of God hath no Communion with Idols. Lastly, that because he is most severely jealous of his own Glory, we ought always where­soever we are, to worship the true God himself alone in Spirit Isa. 42. 8. & 48. 11. Joh. 4 23. and in Truth ac­cording to what he himself hath prescri­bed in his Word, even in an outward way and manner.

5. The third Commandment is, that The third Comman­dement is against Blasphe­my and vain Oathes we do not use the Name of God in vain or rashly: that is, that we do not at any time in our Words or Speech Le [...]. 19. 1 [...]. De [...]. 5. 11. (whether we be minded to affirm or deny, or pro­mise, or threaten any thing) use the magnificent Name of God Lev. 5. 4. irreverently or lightly: but especially that we do not at any time Lev. 24. 10, &c. blaspheme it; or swear Lev. 5. 4 Mat. 5. 33, &c. Jam. 5. 12. rashly, inconsiderately, or falsely by it: and lastly that we do not by a false boasting of the name of God, (as the false prophets of old Deut. 10. 20, 22. often did) deceive or [Page 160] seduce others: but on the contrary, that speaking of God and the things of God; we use those words, and that speech; which are fullest both of Holiness and Godly Gravity; and also most reverenti­al of God and the Sacred Scripture: and that our Communications, according to the appointment of our Lord Jesus Christ, be yea and nay: or if at any time we be religiously to swear (which indeed even now also is altogether Rom. 1. 9. & 9. 1. 2. Cor. 1. 23. & 11. 31. Heb. 6. 16. Phil. 1. 8. Rev. 10. 6. lawful for Christians in case of real necessity; to wit, when the Glory of God, and the Salva­tion of Men is concerned) that we do not only not lyingly, not rashly, or without a real necessity: but also not without the highest reverence, pious submission of mind, comely gesture, and sincere and candid words, invocate or call upon that most Sacred or tremendous Majesty, as a Witness or Maintainer of Truth upon or against our own Souls.

6. As for the fourth Commandment The fourth of sancti­fying the Sabbath. of sanctifying the Sabbath-day, or the Seventh, it was indeed strictly to be ob­served in the Old Testament; Deut. 5. 12, &c. but be­cause Rom. 14. 5, 6. Gal. 4. 10. Col. 2▪ 16. the difference of days is wholly ta­ken away by Jesus Christ, in the times [Page 161] of the New Testament, no Christian is precisely bound to the observation there­of. Howbeit in the mean while, because we read, that Act. 20; 7. [...] Cor. 16. 2. Rev. 1. 10. the first day of the Week, which is usually called the Lords Day, was appointed or set a part by the primi­tive Church for Sacred Assemblies & Ex­ercises; & mostly because to attend upon or to give up our selves unto Spiritual & Holy Works, and even also unto outward Exercises of Piety is a thing laudable of or in it self; we altogether judg, that Christians do rightly and piously, that after the example of the primitive Church (except some more urgent ne­cessity force them to do otherwise) neglect not to observe that pious use or custome; and set apart the first day of the Seven, yet far from all Judaical Superstition, as Holy form the rest: and to that end ab­stain from all Works not necessary, that they may the more diligently and with­out distraction attend upon and wholly bend their minds unto Divine and Hea­venly Meditations and other Godly per­formances and duties: and on the Tertul. Apol. [...]. 18. & de Corona militis. item Hi­storiae tri­part. lib. 1. c. 10. con­trary, those that do otherwise we judg them worthy of just reproof; as breakers [Page 162] of publick order, and decorum or decen­cy. And thus much of the Precepts of the first Table. Now followeth the se­cond.

7. The first Precept of the second Ta­ble, The fifth, of honour­ing of Parents. or fifth in order is, that we honour our Parents: that is, that we yeild unto them Exod. 21. 15. Lev. 20. 9. Prov. 20. 10. Eph. 6. 1, &c. Col. 3. 20. due Reverence, or Honour & Love, not only in words and outward gesture, but also in lowliness of Mind, and sincere Affection: yea that we commend our selves unto them by our ready Obedience and free and chearful service: howbeit always in the Lord, that is, in nothing but in those things which well agree with the Commands of the Supreme Lord of all, Jesus Christ, or at least are not re­pugnant thereunto. ( Mat. 10. 37. Luk. [...]4. 26. For when there is this contrariety between the com­mands of the one and the other, we are then commanded even to hate our Pa­rents, and to leave or forsake them.) Lastly, that we requite them, and shew from the heart all Thankfulness for the Benefits and Kindnesses, that we have received, 1 Tim. 5. 4. Mat. 15. 4, &c. from them: to wit, by relie­ving their Wants, by winking at their In­firmities, by modestly hiding their Faults, [Page 163] or gently excusing them, and putting a favourable construction upon them: and in special manner by bearing with Pati­ence and Long sufferance their Harshness and Frowardness, and, as far as may be, by amending them by fair and courteous means.

8. And under the name of Parents be Of Magi­strates and Sub­jects. and usually are comprehended, not only Parents properly so called; but also all other Eph. 6. 5, &c. Exod. 22. 28. Act. 23. 5. 1 Tim. 5. 1. Superiors, to wit, Lords or Ma­sters, Tutors or Guardians, Schoolmasters, Pastors, Elders; especially good and pious Magistrates, who indeed represent the place of Parents, that is, who rule their Subjects by Deut. 17. 14, &c. Psal. 82. & 101. Act. 25. 10, &c. Rom. 13. 1, &c. just Laws and equal Judgments, and defend indeed the Good and Innocent against the Injuries of the Wicked; but restrain villainous and lewd Persons by just Terror; yea, who out of a Love to the Publick Good and Zeal of true Justice (yet with a regard always had of Christian Clemency, Mo­deration, and Lenity) do not let them go unpunished: and so justly distribute Rewards to the Good, Punishments to the Bad, and to every one his own due right: lastly, who protect and defend their [Page 164] loyal or faithful Subjects, when neces­sity altogether requires it, and when, af­ter more gentle remedies tryed in vain, it cannot be done otherwise, even by the Sword (as far as they can with the safety of Christian Piety and Charity.) To whom again their Subjects stand bound to give them M [...]t. 22. 21. 1 Pet. 2. 13, 14. Tit. 3. 1, 2. 1 Tim. 2. 1, &c. Rom. 15. 1, &c. not only Honour and Reverence, but also to pay them Tri­bute, Custom, and Taxes, and to per­form unto them other Offices of Obedi­ence of that kind. Which is so far true, that they ought not to deny these, so far as it may be done with the preservation of the Integrity of their Conscience, no not to those Magistrates that are cruel and unjust.

9. The sixth Precept is, That we do no Against murder [...], hatred, re­venge. Murder: Gen. 9. 5. Ex. 20. 13. that is, that we do not at any time purposely hurt or prejudice the Life or Health of our Neighbour, and if haply he be our Enemy, by whom we have been hurt or injured, that we do not Prov. 29. 22. & 17. 13, &c. [...]ev. 19. 16. 17, 18. out of a desire of Revenge hurt him again, or Rom. 12. 14. wish him any Mischief, much less do him any: but that we be always free from Eph. 4. 26. Rom. 12 10. all unjust Anger, Hatred, and desire of Revenge, Mat 5. 22, 2 [...]. and that we every where [Page 165] shew the same in our Words, Gestures and Deeds: and on the contrary, that we do not only wish him well in Mind and Affection, but also that we bless him with­our Mouth and Tongue, and wish and pray for all things healthful to him both for Body and Soul, And furthermore, that Deut. 15. 7, 8, &c. & 22. 1, 2. Luke. 6. 35. according to our Ability and Pow­er, we do really do him good, and in ve­ry deed relieve him: if he hunger, Rom. 12. 20. Mat. 25. 35. 1. Thess. 5. 15. 1 Pet. 3. 9. by giving him Food; if he thirst by giving him Drink; if he be naked, by cloth­ing him; if he be sick by visiting him; if in Prison or a Captive, by comforting him; if he have offended us, by forgiving him: Lastly, if he will, wish and do us Ill, that we do all the quite contrary to him, and so at length overcome Evil with Good.

10. The seventh Commandment is, Against fornicati­on, &c. [...] that we do not commit Adultery: that is, Lev. 19. & 20. 10, &c. Mat. 9. 28. [...] that we do not upon any account, whether we be Bond or Free, libidi­nously defile our Neighbour's Bed, or vio­late his Chastity. And 1 Cor. 6. 5, 10, &c. ch. 7. 2, &c. in particular, that we diligently avoid Poligamy, and all wilful Divorces (but in case of A­dultery) Mat. 5. 32. and therefore take heed of mar­rying [Page 166] her that is put away for any other cause than Adultery: that we keep our selves far 1 Thess. 4. 3, 4, 5. 1 Cor. 6. 18. & 7. 4. from Fornication, extrava­gant Lust, and Heb. 13. 4. Mat. 19. 3, &c. 1 Cor. 7. 9. Col. 3. 5. all Impurity, and the occasions and Provocations thereunto, both in a Marryed and Single Estate: Rom. 13. 12, 13. Gal. 5. 19. 19. and that we carefully on the contrary ex­ercise Continency, Chastity and Hone­sty at all times, and in all places, even in Words and Gestures.

11. The eight Commandment is, That Against Th [...]fts, [...]ap [...]es &c. we do not Steal: Exod. 22 1, &c. De [...]t 25. 13, &c. Isa. 5. 8. Amos. 8. 4, 5, 6, 7. Mich. 6. 11, 12. Jam. 5. 1, &c. that is, that we do not seek to convey and keep unto our selves the Goods of our Neighbour (whe­ther publick or private, whether sacred or prophane) by any unlawful means, either Force, or Deceit, or Guile: but rather that we put by and prevent all dammage and loss unto him, as far as ly­eth in our power; Psal. 15. Eph 4. 28. Luk. 30. 31, &c. & 12. 33. 1 Tim. 6. 17, 18, 19. Ezek▪ 18. 7, 8, 12, &c. 1 Thess. 4. 6. 1 Joh. 3. 17. and therefore, if haply he be simple, that we do not deceive him; if he be imprudent or unwary, that we do not circumvent him; if he be weak, that we do not overpower him, o [...] run him down: that we do not by Terror, Threatnings and other unjust ways, com­pel him to give or to lend unto us: if he be Poor and Needy, that we do not op­press [Page 167] him with Usury: but rather that we assist him with our Alms, all manner of advice, and our help and endeavour; and of those things, which are not pre­cisely necessary for our own natural sup­port, we freely and liberally minister Supply unto him: lest haply, whilst we keep to our selves those things, which are due unto him, especially in his grea­test necessity, both by the Law of Nature, and the Law of God, we commit some indirect and seceret Theft in the sight of God.

12. The ninth Commandment is, that Against Lies, Ca­lam [...]ies, &c. we bear not false Witness against our Neighbour: Deut. 19. 15, &c. Prov. 19. 5, 9, 28. Job. 31. 16, &c. Psal. 15. 2, 3. that is, that we do not on­ly forbear Lies, Slanders, Backbitings, and rash Censures of others (especially if they may bring any Prejudice or Dammage to them) but also that we hear­ken not unto the Lies, and Slanders, and False Testimonies of others concern­ing them: nor suffer our Neighbour by our silence, as by a mute Testimony, or silent assent to be burdened by them: but on the contrary, that we do maintain and defend his Mat. 7. 1, &c. Luke. 6. 37. Eph. 4. 25. J [...]m. 4. 11. Honour, Credit, and Good Name both in publick and in pri­vate [Page 168] to our outmost power: Lastly, that we diligently and carefully pursue, fol­low after and exercise Candor, Truth, and sincere Faithfulness in our Words, Contracts, Doings, and Testimonies every where, either in places of Judica­ture or out of them.

13. The tenth Commandment is, that we do not Covet either our Neighbour's Against evil de­sires. Wife, or his House, or any other thing of his: that is, that we do not only do our Neighbour no outward Wrong; but also that we covet none of his Goods Rom. [...]. 7, 8. Jam. 1. 14. & 4. 1, 2. that are necessary, or profitable or delightful to him, to his loss and wrong: or at least by any unjust way or means, though never so secret, desire to usurp them to our selves, and make them our own: but that we turn away our Minds, Job 31. 1, &c. Mat. 5. 28. Cogitations, Desires and Long­ings, from all those things, which the most good and most wise God would have subject unto the right or use of ano­ther; and so in Godly sort always keep our Affections within those Bounds and Limits of Righteousness which God hath prescribed or set them: ever and anon thinking of these two sayings.

[Page 169] 1. That it is our Duty Lev. 19. 18. to love our Neighbour as our selves. 2. That Mat. 7. 12. we do not unto another, what we would not have done unto our selves. Unto all which ought to be added, as the Colophon, end, or complement of all, that ulti­mate act of Charity, which Christ himself Joh. 15. 12, 13. 1 Joh. 3. 10, 16. inculcates by his Apostle John, that we stick not even to lay down our Lives for our Brethren.

CHAP. XIII.
Of directing and denying of our selves, and bearing of the Cross of Christ.

1. BEside the Precepts we have alrea­dy What the directing of our selves is. spoken of, there is this also required, Rom. 6. 12, 13, 16. & 12. 1. 2 Cor. 7. 1. that we direct and order, or diligently compose and frame our selves according to the Rule and Prescript of the Divine Will. Which indeed may two ways especially be effected. 1. If we wholly Luke. 9. 23, &c. ch. 14. 16, &c. deny our selves and all things that are ours. 2. If we do 1 Joh. 2. 15, 16. Mat. 10. 38. & 16. 24. in no wise love this present World and the Lusts thereof; but rather for God's sake do freely forsake all, even those things which are most dear unto us, and to that end and purpose, continually following Jesus Christ, and treading in his steps, we refuse not, nor shun to bear his Cross.

2. Now we deny our selves aright in this The deny­ing of our selves is threefold. manner. First, when in the worship of God we do not in the least take counsell [Page 171] of our own carnal Reason and worldly Prudence or Policie: Mat. 11. 25, &c. 1 Cor. 1. 19, &c. & 3. 18, 19. Isa. 5. 21. Prov. 3. 7. but in all things follow the guidance and command of him alone, (and that willingly and without any scruple) who alone cannot err himself, and will not deceive others. In the next place, when we wholly sub­ject our corrupt Affections to the Will of God, and Rom. 8. 6, 7, 12, &c. Gal. 5. 17. Tit. 2. 12. Eph. 4. 22, 23, 24. Col. 3. 8, 12. chiefly that particular Affection, whereby we are more easily and readily enclined and swayed unto some certain Vices, (or sometimes unto some one) and when by contrary Ver­tues and those works of the Spirit, which the Apostle reckons up, Gal. 5. we do as it were crucifie them, and reduce them into order: suppose Anger by Gen­tleness and Meekness; Morosness by Courteousness; Sloth by Zeal and Fer­vour; Sadness by Joy; Litigiousness by Facility and Peaceableness &c. Last ly, we deny our selves most of all, and indeed most properly, when we are ready for Christ's sake to put off that first and most natural Love, Mat 16. 24. Luke. 14. 26. Joh. 12. 25. Act. 20. 24. & 21. 13. whereby we are wholly enclined to favour our Lives and the Happiness, or Accommendation thereof: and refuse not to forsake our [Page 172] lives themselves, yea 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 the Lusts thereof, or love them not, A three­fold deni­al of the lusts of the World. 1 Joh. 2. 15, 16. when we do not only cordially and sincerely renounce those gross and foul Vices, 1 Cor. 3. 1, &c. Eph. 4. 17, 18, 19. 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 [Page 173] 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 good things of this World too immode­rately, A mode­rate use and desire of earthly things. 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 [Page 174] 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. 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 Jo [...]. 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 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, Covetuous­ness. 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 [Page 175] 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. he got, possessed and lost them not.

7. An immoderate love of Honours, Ambition. 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 [Page 176] 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 Furniture doth observe a mo­deration with decorum, to wit, so, that he doth neither unadvisedly render him­self [Page 177] contemptible, through an affected sordidness; nor greedily catch after vain Glory by an excessive, proud, or dis­dainful Splendour; lastly, so that he in all things or places sheweth such an ha­bit (or attire of body) as becometh true and serious holiness, and always Joh. 13. 14, 15. & 1 Tim. 5. 10. clotheth himself with that affection, which will not be ashamed to follow Je­sus Christ when he washed his Disciples Feet.

8. An immoderate love of pleasures is An immo­derate lo [...]e of pleasures. the lust of the flesh. Rom. 13. 12, 13, 14. 2 Pet. 2. 10, 13, 1 [...]. J [...]de v. 8. 12, 1 [...]. He denieth it, who doth not at all endeavour the delighting or pleasing of his outward Senses, whereby the flesh enjoys its peculiar pleasures, and therefore Job. 31. 1. Psal. 119. 37. 2 Pe [...]. 2. 1. p. who doth not feed his Eyes with the sight or beholding of things vain or unlawful for pious men, and altogether unprofitable; nor pleaseth his ears with obscene, uncivil and foolish jests, and neither utterreth himself lascivious Quips or Scoffs, or scurrilousand [...]ph. 2. 29. & 5 4. wanton Verses or Songs, 2 Pet. [...]. 8. nor heareth them but sore a­gainst his will; who also studieth Sobriety and Temperance, and taketh no operose or toilsom Care for his Palat or Belly; [Page 178] who in Meat and Drink seeketh not those things which are Luk. 16. 19. & 21. 34. 1 Pet. 4. 3, 4. 2 Pet. 2. 13. superfluous, costly and splendid; nor doth overcharge his heart therewith, so as to render himself unapt or unsit for the right and due discharge of his calling; moreover who seeketh to pos­sess his 1 Thess. 4. 4, 5. 1 Cor. 6. 15, &c. Vessel in Honour, and always and every where observeth that true Cha­stity, as it is prescribed by Christ, and carefully shunneth all occasions and in­centives to lust ( Luk. 16. 19. & 21. 34. Eph. 5. 18, 19. to wit, Drunkenness, Luxury, Riotings, and Banquetings, Eph. 4. 28. 1 Thess. 4. 11, 12. 2 Thess. 3. 8, &c. Idleness, and all vanity in Words, and Gestures and Behaviour) and on the con­trary, doth seriously plie and delight in all meet helps for the cherishing of Con­tinency and Chastity (to wit, in Mat. 26. 41. 1 Pet. 5. 8. 2 Cor. 6. 5. Watch­ings, Studies, Rom. 12. 11. pious Conferences, 1 Cor. 15. 33. 1 Pet. [...]. 12. and holy and honest Conversation or Company); lastly, who doth in particu­lar manner commend unto himself Dan 93. Joel. [...]. 14. & 2. 15. Jonah. 3. 7. 1 Esdr. 8. 21. Ma [...]. 4. 2. Luk. 2. 27. 1 Cor. 7. 5. Act. 13. 2. 3. & 14. 23. fasting, for the better subduing of the flesh, and the greater exciting and stir­ring up of the Spirit, especially in time of the Cross and Affliction, or any Pub­lick or Private Calamity, and therefore doth not so highly prize the rest or quiet, nor the advantage, nor sweetness of any [Page 179] of these things, which may incur or enter into the outward senses; but that he had rather want and be without all those things, than recede from the commands of Jesus Christ, so much as a nailes breadth.

9. Whosoever is thus minded and disposed, he will at length rightly imi­tate The imi­tating of Christ & bearing of the Cross. Christ; and to him in particular it will not be grievious, patiently and qui­etly to take up and bear Mat. 16. 24. Luk. 9. 24. the Cross of Christ: that is through 2 Cor. 6. 8. Ignominy, Reproach, Heb. 10. 34. & 11. 36. Spoiling of goods, Want, H [...]nger, Nakedness, yea through Prisons, Rom. 8. 3 [...], &c. Fires, Wheels, Crosses and Swords, &c. after the example of his Heb. 12. 2. Captain and Lord (as oft as need shall require, and it shall seem good 1 Pet. 3▪ 17. 18. unto God) in this way with violence to press towards eternal and immortal Glory; and unto a stable both Rest and Happy­ness. For the pious Meditation of this very thing hath added so great courage, and so mighty resolution or Spirit to the Apostles and Prophets, and other Act. 5. 41. & 7. 60. & 1 [...]. 25. & 20. 24. & 21. 13. Heb. 11. 3, 5, &c. Rev. 6. 9. & 7. 14. Holy Men of God of old time, (and al­so in our own age to faithful Martyrs of Jesus Christ not a few) that they [Page 180] have gone very often rejoycing and chearful to their Torments, although never so most cruel: and in the midst of Fires and Flames have blessed God, and Jesus Christ his Son, with Singing and Hymns: Rom. 5. 3. & 8. 21, &c. yea, yet further have gloryed in their very Afflictions and Sufferings (and that under the hope of the Glory of the Sons of God) that they were ac­counted worthy to suffer those evils for the sake of their Lord Jesus Christ, and to seal his Truth, and to illustrate and set forth his Glory with their Blood.

CHAP. XIIII.
Of Prayer and Thanksgiving, and in parti­cular of the Lord's Prayer.

1. BUt because the whole Life of Be­lievers, (as we have said a little The use & necessity of prayer. before) and especially their Obedience of Faith, which they constantly perform or yeild unto Jesus Christ, is daily ex­posed unto divers Dangers, Temptati­ons, and Assaults of Satan, the Flesh, and the World, and obnoxious and ly­able to many wants and necessities: lest therefore in so difficult a conflict they should faint or despair, Mat. 7. 7, &c. ch. 26. 4. Luke. 18. 1, &c. Jesus Christ hath willed, that all Believers in gene­ral and particular should Joh. 14. 13. & 16. 23. in his alone Name, with an unwearied & entire Mat. 11. 24. Jam. 1 5, 6. Faith, and that always Rom. 12. 12. [...] Thess. 5. 17. without ceasing, (but especially in great Temptations and Ad­versities) implore and earnestly entreat the continual. Help and Grace of God, and Phil. 4. 6. Psal. 116. 12, 13. & 102, & 103, & 194. 1 Tim. 2. 1. Col. 3. 17. & 4. 2. continually give him thanks for the Be­nefits and Mercies they have received, by [Page 182] this means testifying and declaring, that they ow unto God, as the chief and prime Author, their whole Happiness, and that by his alone Aid, and free Bles­sing or Benefit, they are able to perform, yea and really do perform all things whatsoever are necessary to be done or performed for the obtaining of it. Whence arise two principal parts, or kinds of Divine Worship: Prayer strict­ly and properly so called, or an earnest entreating of the Divine help for good things to be obtained, or for the taking or turning away of things evill: and gi­ving of Thanks, and solemn Praysing of the Name of God for Blessings and Mer­cies received.

2. Both parts or kinds God every The causes and man­ner of calling up­on God aright. where Psal. 50. 14, 15. & 91. 14, 15. & 145. 18, 19. commends unto us in his Word: 1 Tim. 2. 18 Job. 4. 24. but especially Jesus Christ in the New Testament: whilst in all places, whether in publick or private, as the case or occa­sion shall serve, he commands both to be performed in Spirit and Truth. And in­deed as touching Prayer or invocation, Jesus Christ hath not only Mat 7. 7, &c. Luke. 11. 9. command­ded it in words, but also hath commend­ed [Page 183] it to us by Mat. 14. 23. & 26. 39. Luk. 22. 41, &c. Job 17. his own example: and al­so hath prescribed Mat. 6. 9, &c. Luk. 1. 2, &c. the manner, and a certain form of performing the same, ac­cording to which, as an infallible and cer­tain rule, our petitions (whether they be conceived or framed for our selves or o­thers) ought always to be conformed: ad­ding withal a promise, that our Prayers, if so be they be 1 Joh 3. 22. & 5. 14. according to the Will of God (and be accompanied also with a due disposition of us that pray, both in respect of our inward and outward Man: to wit, 1 Jo [...] 1. 9. Psal. 3 [...]. 2, &c. & [...]1. with true Repentance for sins formerly committed, firm Considence Heb. 4. 16. & 10. 22. Eph. 1. 18. & 3. 12. concerning the Grace of God purcha­sed by Christ, 1 Jo [...]. 3. 21, 22. 1 Pet. 3. 12. a sincere endeavour af­ter Holiness, and especially Mar. 11. 25. Mat. 5. 23, 24. & 6. 14. of brother­ly Love: also with serious Luk. 18. 1, &c. Luk. 18. 10. Attention, de­vout Submission, and lastly with an Luk. 18. 1, &c. Rom 12. 12 1 Thes. 5. 17. un­wearied Diligence and Constancy in Prayer) shall most certainly be heard of God.

3. This form of Prayer is called, from The Lord's Prayer. and its parts. the Author of it our Lord Jesus Christ, the Lord's Prayer: whereof there are three chief parts, the Preface, Narrati­on, [Page 184] and Conclusion: although this be Mat. 6 9, &c. Luk. [...]. 2, &c. wholly wanting in Luke, nor doth it ne­cessarily of it self pertain to the substance or essence thereof.

4. In the Preface we are taught, whom we ought at all times to invocate, or pray unto, and with what heart and in what manner: to wit, our Heavenly Father, or who is in Heaven, that is, unto whom we ought to speak both with an humble, as also a Son-like Affection, as one who is not only by nature most high and powerful, or the best and grea­test (and now not dwelling, as of old time, in Exod. 40. 34. Moses his Tabernacle, 1 King. 8. 12. or in Solomons Temple between the Cherubims; but dwelling gloriously only in the Act. 7. 4 [...], 49. high­est Heavens themselves, the most true Seat, and as it were Castle of Eternity and Immortality, Jam. [...]. 17. from whence all good things flow down unto us) but as one also who shews himself 1 Tim. 2. [...]. & 4. 10. merciful and kind unto all; and is indeed always Fa­therly Psal. 103. 2, 3. Joh. [...], 13. &c. Rom. 8. 15. affected towards all his Faithful or Believing ones; as those whom he al­ways graciously loves in Christ: so that he will write down all them and them only for Gal. 4. 6. [...]om. [...]. 17. Sons and Heirs of his Hea­venly [Page 185] Glory and Immortallity; and therefore as one who both easily can and willingly will Luk. 11. 10, &c. Jam. 1. 5. largely bestow all things upon us, that are of a saving import: in whom therefore we again likewise, and that indeed as unanimously joyned or knit together in or by the bond of Rom. 12. 10. 2 Pet. 1. 7. brotherly Love, by Eph. 2. 18. & 3. 12. the same Jesus Christ, our only Patron or Advocate and Mediator, both safely may, and of right ought with greatest reverence and filial Affection to trust.

5. The Narration containeth six Peti­tions: The di­stinction of the six petitions. of which Joh. 14. 13. 1 Cor. 10. 3 [...]. Col. 3. 17. 1 Pet. 4. 11. the three former do immediately and properly respect the Glory of God, and the three following do chiefly respect our profit and Salvati­on: Although both the one and the o­ther by mutual relation and certain con­sequence joyntly aim both at the same mark, Psal. 50. 14, 15. & 34. 16, 17, &c. & 91. seeing that neither the Glory of God can be disjoyned from our Salva­tion, and this again likewise ought wholly to be referred to that.

6. In the first Petition then we are Of sancti­fying or hallow­ing God's name. commanded to pray, that the Name of God may be sanctified or hallowed: that the Glory of the Divine Goodness, [Page 186] Isa. 6. 3. & 42. 8 & 48. 11. Ezek. 20. 41. & 28. 22, 25. Psal. 96. 97, & 99. Wisdom and Power, especially as it is revealed in the Gospel, might every where be rightly known, and worthily celebrated or extoll'd: and therefore that God would assist us and others with his help, whereby both they Rom. 10. 6, 9. Eph. 3. 20. & 5. 19, 20. Col. 3. 16, 17. 2 Thess. 1. 11, 12. Rev. 48, 9. & 5. 12, 13. and all other men being even provoked by our exam­ple and encouragement, forsaking all I­dols or profane Deities and Deasters or petty Gods, may above all in Words, Deeds, Hymns, Prayers, Writings, and that as it were with one Mouth, praise and extol the only true God, the Father of our Lord Jesus Christ: ever and anon singing both with Heart and Voice: Holy, Holy, Holy is the God and Father of our Lord Jesus Christ; to him be Praise, Honour and Blessing for ever and for ever. Amen.

7. The second Petition is, that his 2 Kingdom may come: that is, Mat. 2. 2, &c. Col. 1. 6, &c. Eph. 1. 17, 18. & 3. 16, 17. that For the coming of his King­dom. he himself by a true and plentiful know­ledg of the Religion of Christ, which as yet at that time was small and sparing, and as it were advancing or approaching afar off, would more and more direct our hearts unto a solid sanctifying of his di­vine Name: and that he would be plea­sed [Page 187] in a large and plentiful measure to bestow the same Grace upon very many others more besides, Isa. 2. 2, &c. Mich. 4. 1, &c. Psal. 122. 1, &c. to the end that they also might give up themselves to be ruled by him, or freely submit them­selves to his Laws and Commandments, and that so both might daily more and more be made fit and meet 1 Cor. 15. 24, &c. for the King­dom of Heaven, hereafter to be most fully possest in a blessed immortality.

8. The third is, that the Will of God 3 may be done in Earth as in Heaven, Is for the doing of Gods will. that is, that God would grant us, and others that Grace, Phil. 2. 13, 14. 1 Thess. 5. 23, 24. 2 Thess. 1. 11. that we might every one do his Will, now heretofore ex­pressed in his Commandments, as readi­ly and as chearfully, as the holy Dan. 7. 10. Mat. 18. 10. Heb. 1. 14 An­gels in Heaven are wont to performe it. In the next place, that those evils which God either Heb. 10. 36. & 12. 7 &c. 1 Pet. 3. 17. & 4. 12, etc. suffereth, or willeth, and procureth to befall us, we may bear them patiently; and without any repining improve them unto our spiritual advan­tage, or proficiency in Faith and Obe­dience. And furthermore of our Sal­vation.

9. The fourth is, that he would 4 give us this day our daily Bread: That For daily Bread. [Page 188] is, that he would vouchsafe always to give us all things, Mat. 5. 25, 31, &c. 1 Tim. 6. 8. Heb. 13. 5. Phil. 4. 11, 12, 13. which are necessa­ry for us to pass this life withal without any true and reall want or debility of body, and on the contrary, to pass it in Peace and Tranquillity; and to attend upon, and (with a serious cheerfulness of Mind and Spirits) diligently to ap­ply our selves, and to mind those things, that are most sacred and holy: and that those things, which he hath already given us, and bountifully bestowed upon us, he would be pleased continually further to bless them unto us, that so, being by their help and means, as by Lev. 26. 26. a Staff sustained and supported, we may the better be employed in sanctifying of his Mat. 6. 33. Luk. 10. 41. 42. Name, propagating of his Kingdom, and in the doing of his Will, and indeed apply our studies and time unto Godli­ness without distraction.

10. The fifth is, that he would for­give 5 For for­giveness of Sins. us our Debts, as we also forgive our Debtors: that is, that he would gra­ciously pardon unto us in Christ all Mat. 6. 14, 15. & 18. 21, 35. Luk. 7. 47. & 18. 13. Rom. 4. 7, &c. our sins at any time committed, either through error and mistake, or Infirmity, or chiefly through Wickedness and Ma­lice; [Page 189] even as we also do from our Heart pardon, and are always ready to pardon all Col. 3. 12, 13. 1 Pet. 4. 8. 1 Joh. 1. 7, 9. & 2. 7, 9. Injuries and Offences (and that up­on this account only, because he willeth and commandeth it) to all those who at any time have hurt or wronged us.

11. The sixth is, that he would not lead us into Temptation, but deliver For the mitiga­ting of Tempta­tions. us from evil: that is, that he would not at any time suffer us to be opprest Mat. 26. 41. 2 Pet. 2. 9. Rev. 3. 10. by too sore and long Temptations, much less to be overcome by them, 1 Cor. 10. 13. or to endangered above our strength, but that he would Eph. 3. 16, 17, 18. & 6. 11, &c. 1 Thess. 3. 2, &c. 1 Pet. 5. 10. Heb. 13. 20, 21. Rom. 5. 2, &c. always, according to his singular power, and also Fatherly Love, strengthen and support us by his Holy Spirit: especially in sore Afflictions, dif­ficult Dangers, and Calamities, and o­ther evils of that kind, by which Satan assayeth altogether to destroy us, and to turn us from God; lest haply being too much prest thereby, we design and com­mit any thing, which may be contrary to his Divine Will, and prejudicial to our own Salvation, or a good Conscience. Lastly, that 1 Cor. 10. 13. 1 Pet. 5. 8, 9, 10. 1 Joh. 5. 18. he would always together with the Temptation afford an happy e­vent or issue, that we may be able to bear [Page 190] it, and so at length be delivered from all the snares and enticements, and all the fraud and force of Satan, yea and freed from all danger of everlasting per­d [...]tion.

12. The Conclusion hath a threefold A three­fold rea­son of these Petitions. ground or reason, why we should make bold to desire and ask of God in Prayer those things, of which we have already spoken, and consequently why it becom­eth us to ask them. Because indeed his is the Psal. 145. 11, 12, 13. & 146. 10. Rev. 12. [...]0. 2 Pet. 2. 4. Kingdom: that is, because he him­self only is absolute, and obnoxious or subject to none, being King and Lord of all; and who hath command and right over all; and therefore over even Satan himself, though God and Prince of this World. Because also his is the Power: Psal. 115. 3. Mar. 14. 36. Rev. 12. 7, 8. that is, because he alone can do (that is, give, take away, send, turn away, permit, hinder,) whatsoever he will, and that according to his own alone Mind and good pleasure: and therefore is he one, against whom Satan, together with the whole World, cannot at all prevail, so as for to destroy us. Last­ly, because his is the Glory: that is, 1 Cor. 6. 20. & 1 [...]. 30, 31. Col. 3. 17. 1 Pet. 4. 11. Rev. 10. 3, 6. because it is he alone and he only, [Page 191] to whom we ought to ascribe whatso­ever good we either wish for and desire, or already have and possess, and unto whose alone Glory, as to its last end, our whole and universal good is to re­dound.

13. But because those who piously Of the word Amen. worship God, are certainly perswaded of their Prayers being heard, which they pour out or make according to the Will of God, and because they wish and most earnestly desire, 1 Joh. 3. 22. & 5. 14, 15. 1 Cor. 14. 16. Psal. 89. 52. that the everlast­ing Glory of God, and their own Salvati­on, may more and more be promoted by the same, therefore is there subjoyned the word Amen. Which partly con­tains a certain Affirmation or avouch­ing of the things propounded, and partly also a pious Wish, and reli­gious Vow of a faithful or believing Soul.

14. The other part or kind or sort of Of giving of Thanks. Prayer largely taken is giving of thanks, Eph. 5. 10, 19, 20. Phil. 4. 6. 1 Thess. 5. 15, 18. 2 Thess. 1. 3. & 2. 13. 1 Tim. 2. 1. whereby we give thanks unto God by Jesus Christ for benefits already recei­ved, whether pertaining to this Life, or to that which is to come: and that both in publick and in private, especially in [Page 192] his Church: and testify and declare Psal. 116 1, &c. 2 Cor. 9. 11, 12, &c. Col. 1. 12. 13. & 3. 16. 17. a thankful and mindful Heart, both by a singular study and exercise of Piety, and by Praises, Psalms, Hymns, Almsdeeds, and other pious Duties, and such as make for the Glory of God and the Good of Neighbour, according to the quality and quantity, both of our own Abilities, and of the Benefits and Mercies we have received.

CHAP. XV.
Of special Callings, and of the Precepts and Traditions of Men.

1. ANd this indeed is the sum of Kinds of special callings, those Commandments, which are injoyned us of Jesus Christ in com­mon, or which are necessary for all Chri­stians to observe alike, for to obtain Salvation. Besides which notwithstan­ding every Believer hath his particular calling, which every one is diligently to mind. As for instance, Rom. 13. 1, &c. of Magistrates, 1 Pet. 2. 13, 14. Subjects; Parents, Children; Masters, Eph. 6. 1, &c. Servants; also Eph. 5. 22. 1 Pet. 3. 1, &c. of Husbands, Wives, 1 Cor. 7. 8, &c. single Persons, 1 Cor. 7. 25, &c. Virgins, 1 Tim. 9. 3, &c. Widows; of 1 Tim. 6. 17. &c. Jam. 2. 1, &c. & [...]. 1, &c. Rich, Poor, &c. Of all which we have already before, in some part treated of in our exposition of the Decalogue: and of the rest there are special instructi­ons or admonitions (but proportionable to those already spoken of, and agreeable to every mans state in particular) every where easy to meet with in the Holy Scriptures.

[Page 194] 2. Of these in general we must hold The Rule that is to be held concern­ing these. that rule of the Apostle, Let every one a­bide in 1 Cor. 7. 20, &c. that Calling, wherein he was called. The which notwithstanding if we can, with the salvage of piety better, it is free for us so to do. For all these conditions of themselves are indifferent: Col. 3. 11. and therefore do neither commend us unto Christ, nor make us hateful or or less acceptable to him. Wherefore (for instance) there is no greater San­ctity to be attributed to Virginity 1 Cor. 7. 25, &c. or a single estate or life, than unto a mar­ried estate, nor to Poverty, than to a wealthy estate, &c. Neither are rash vows to be made unto God concerning these things, whereby to wit, we per­petually tye our selves to this, or that, yea whereby we tempt God, and cast a snare upon our selves, and our own li­berty.

3. But all other works, especially such as are merely outward, which are Of the [...] of [...]. counted Religious, and which are devi­sed by man's [...] 15. 2. &c. G [...] 4. [...], [...]. ch. 5. 1. &c. Col. [...]. [...], &c. Spirit, besides and with­out the Word of God (whether they be imposed upon mens consciences, with or by the authority of others, especially of [Page 195] the Church, under the pretence of Tra­ditions, or whether they be freely and vo­luntarily performed by us, with an opi­nion of Worship, if not altogether ne­cessary, yet at least meritorious or satis­factory) they certainly are not necessa­ry to Salvation: Yea further, they are in no wise to be thought worthy of the spe­cious or goodly title of works truly good, or of divine worship, (much less of supererogation, or of any excellent, and singular strain of Religion) for that they cannot come under the august or sacred name of true 1 Joh. 2. 17. Mat. 7. 21, &c. ch. 15. 16. & 23. 23. Obedience, which is of it self acceptable and of right due unto God and Christ, our only Lawgiver (and therefore is commanded under the pro­mise of Eternal life) yea also which are not seldom a great hindrance to the 1 Tim. 4. 8, &c. ch. 6. 3, &c. Tit. 3. 8, 9. prin­cipal and main part of divine Worship, (to wit, the loving of God and our Neigh­bour) and hurtfull to true Piety: espe­cally if, as it often falls out, they be not only equalled with, but also preferred be­fore the Commandments of God.

CHAP. XVI.
Of the Worship and Veneration of Jesus Christ the only Mediator, and of the Invocation of Saints.

1. ANd hitherto indeed we have chief­ly The Ma­jesty that is proper to Christ as Media­tor. treated of the knowledg and Worship of God only. Now followeth and succeedeth the Knowledg and Worship which is proper and peculiar to Jesus Christ as he is Mediator. For in the said Knowledg, and in the Worship which follows from thence, even eternal life also is expresly said to consist, Joh. 17. 3. For unto Jesus Christ, as the only Media­tor of the New Testament, is Mat. 28. 18. given all power in Heaven and Earth, and all judgment, Joh. 5. 22, 23. & 3. 35. & 15. 2. or an universal Government is delivered unto him of the Father, that all men should honour him, even as they honour the Father: and ¶ Authority is given him to execute Judgment, be­cause Joh. 5. 17. he is the Son of man. Therefore al­so God Heb. 2. [...]. 8. hath crowned him with glory and [Page 791] Honour, and put all things under his feet, Eph. 1. 21, 22. and hath made him head of his Church over all &c. And furthermore hath gi­ven him the Name above every name, Phil. 2. 9, 10, 11. that at the name of Jesus every knee should bow, both of things in Heaven, and things in Earth, and of things under the Earth; and that every tongue should confess that Jesus Christ is Lord, to the Glory of God the Father &c. Which indeed proper and peculiar Majesty of his, was conferr'd on him by God the Father, 1 Pet. 1. 21. & 3. 22. 1 Cor. 15. 27. Act. 2. 36. & 5. 3 [...]. & 10. 36, 42. Re [...]. 1. 5, &c. & ch. 3. 11. chiefly for our comfort, and is to be acknowledged by us with religious and thankfull Hearts, and continually to be spoken of and praised, unto the glo­ry of God and Christ himself.

2. Therefore he that holily and re­ligiously Religious worship due unto him. worshipeth Jesus Christ as he is our 1 Tim. 2. 5. 1 Joh. 2, 1, 2. Mediator with God (especially since the time he was advanced Phil. 2. 9, &c. to that supreme Right, and set Heb. 1. 3. & 7. 26. & 8. 1. Rev. 3. 21. in the Throne of his Father, at his right hand) that is, he that Heb. 1. 6. Joh. 5. 23. Phil. 2. 10, 11. adoreth, calleth upon, placeth his Act. 7. 59. & 9. 13, 14. 1 Cor. 1. 2. hope and trust in him, and humbly [Page 198] giveth Joh. 14. 1, &c. 1 Thess. 3. 11. 2 Thess. 3. 5. him thanks, and blesseth him for the Rev. 5. 8, 9, 12, 13. Salvation purchased by him for us, doth altogether well and according to the most certain Will of God. And he that doth not acknowledg the foresaid Majesty and Glory of his, and therefore refuseth to yeild unto him this Venerati­on and Worship, he doth both to God and Christ great wrong: especially if he accuse, or rather defame and disgrace it, under the name of Idolatry, or false Worship and Superstition.

3. But besides and over and a­bove Against the invo­cation of or pray­ing to Saints. this one 1 Tim. 2. 5. Mediator between God and Man, religously to worship any o­thers either Col. 2. 18. Rev. 19. 10. & 22. 9. Angels or Men, whether living or dead (whether they have been really and truly Holy, or only so in our opinion only) that is, to give them more than civil reverence, or to invo­cate and pray unto them, as indeed our Patrons and Advocates with God: or to dedicate Temples, Altars, Feasts unto them, to offer Sacrifices, to make vows unto them, or to trust in their Me­rits and Power, and Grace and Favour with God, &c. we judg wholly and altogether unlawful, and displeasing to [Page 199] God: especially when the business is concerning the dead, although Saints; for that the Holy Scriptures Heb. 4. 10. Rev. 14 13. Job. 3. 11. 12, 13, &c. ch. 41. 21. Eccl. [...]. 5. 2. King. 22. 20. Isa. 38. 19. & 63. 16. every where affirm of them, that they know not our condition or concerns, and that they no way mind those things that are done under the Sun. Yet that the memory both of the one and the other is holily to be kept, and their vertues with worthy prai­ses to be celebrated, and to be proposed or commended to us and others for our and their imitation, we rightly judg. Sofar are we either from condemning or any ways blaming the mutual intercession of Be­lievers Rom. 15. 30. 2 Cor. 1. 11. Eph. 6. 18, 19. Col. 4. 3. 2 Thess. 3. 1. Heb. 13. 18. who are yet alive, with God for one another.

CHAP. XVII.
Of the Benefits and Promises of God, and first of Election unto Grace, or Calling unto Faith.

1. BUt that Man might not only be able to do or perform those The bene­fits of God that precede Faith. Commandments of God, which have hi­therto been expounded; but that he might be willing to do them readily, freely and heartily, it hath pleased God on his part to do all things, that are Jer. 31. 32, 33, 34. Heb. 8. 8, &c. Ezek. 11. 19 & 36. 22, &c. 2 Cor. 7. 1. 2 Pet. 1. 3. 4. 1 Jo [...]. 3. Col. 1. 4, 5. 1 Pet. 1, 3, 4, &c. necessary for the effecting of both these in Man: that is, he hath determined to bestow such Grace upon Man that was and is a sinner, whereby he might be apt and sit to per­form all that, which is required of him in the Gospel: and further to promise such good things unto him, whose excel­lency and beauty might far exceed the capacity of all humane understanding, and the desire and certain hope whereof might provoke and inflame the Will of Man actually to yield obedience to the [Page 201] same. All which indeed benefits God, who is most merciful in himself, and fa­therly affected towards us in Christ, is wont by his Holy 1 Cor. 2. 10, &c. ch. 12. 3, &c. 2 Cor. 3. 6, &c. 1 Joh. 2. 20, 27. Rom. 5. 5. & 8. 9, &c. Spirit (whereof we have treated more largely before) both to make known unto us, and also really to bestow and confer upon us.

2. First therefore God bestoweth Vocation or calling unto Faith. Grace Mat. 11. 20, &c. Joh. 5. 34, 40. & 6. 44, 45. 2 Pet. 1. 2, 3, 4. on sinners not only necessary, but also sufficient for their yielding Faith and Obedience, when he calleth them by the Gospel unto himself: and seri­ously prescribeth to them Faith and O­bedience under the promise of eternal Life on the one hand, and the threatning of eternal Death on the other. This Vocation or Calling in Scriptures is sometimes called 1 Cor. 1. 26. 2 Tim. 1. 9. 1 Pet. 2. 9. Election or Choosing, to wit, unto Grace or the means of Sal­vation: differing much from Election unto Glory, or Salvation it self, of which hereafter. Now this Vocation is wrought and completed by the Mat. 28. 18. Joh. 5. 34. Rom. 10. 14, 15. 2 Cor. 3. 5, 6. preach­ing of the Gospel, and the Virtue or Power of the Spirit joyned therewith: and that indeeed with a gracious and seri­ous intention to save, and therefore to bring unto Faith, 1 Tim. 2. 4, &c. Tit. 2. 11. 1 Pet. 1. 23, 25. all those that are cal­led: [Page 202] whether they really believe and are saved or no, and so obstinately refuse to believe and consequently to be saved.

3. For there is one Vocation that is Rom. 8. 28. 29. 1 Cor. 1. 24, 26. effectual, so called rather from the e­vent, then from the bare or sole intenti­on A twofold sort there­of. of God, to wit, which doth obtain its saving Effect: not indeed for that it is out of a precise or absolute intent of saving, so administred by some certain and singular Wisdom of God, so as effectually or successfully to agree with the Will of him that is called, by an irresistable Power, or by some Omnipotent force (which is nei­ther more nor less than creation or rai­sing from the dead) so Act. 2. 4, 13, 48. Rom. 6. 17. 1 Thess. 2. 13. efficaciously de­termined to believe, that he cannot but believe and obey: but because man, who is now called and sufficiently prepared, doth not resist God that calleth him, nor set any Bar against the divine Grace, which otherwise he might set against the same. There is indeed another that is Prov. 1. 24. 25. Ez. 12. 1. Isa. 5. 1, &c. Mat. 23. 37. Luk. 7. 30. Joh. 5. 40. Act. 7. 5. & 13. 46. 2 Thess. 3. 1, 2. sufficient, but yet withal in­effectual, Contrary to the Cannons of the Sy­nod of Dort ch. 3, & 4. to wit, which on man's part is without any saving effect, and through the alone voluntary and vincible or a­voidable [Page 203] fault of man becomes unfruit­ful, or obtains not its wished and due event and end.

4. The former, which is accompa­nied Conversion or regene­ration on Go is part. with its saving effect, or is already in its exercit act, is sometimes called in Scripture, Act. 3. 19. 26. 1 Thess. 1. 9. Conversion, Joh. 3. 5, &c. Jun. 1. 18. Regeneration, a Eph. 2. 6. Spiritual raising from the dead, and a Gal. 4. 19. 2 Cor. 5. 17. Eph. 2. 10. new Creation: to wit, because by it we are effectually turned from a cor­rupt course of living, to live Tit. 2. 11, 12. soberly, justly, and piously, and are raised of God from a Rom. 6. 2, &c. death of sin, or a deadly custom of sinning, unto a Spiritual life, or Holy way of living: Lastly being re­formed according unto the Rom. 6. 17. similitude or likeness both of the doctrine and of the life of Christ, we are as it were be­gotten again: and so by repentance and faith are in him made Eph. 2. 24. Col. 3. 10. new Crea­tures.

5. Man therefore hath not saving Faith and conversion are not of our selves. Mat. 11. 17. & 13. 11. & 16. 17. &c. Faith of or from himself; nor is he born again or converted by the power of his own free will: seeing in the State Mat. 7. 17. & 12. 34. Joh. 6. 44, 45, 65. & 3. 5, &c. of sin he cannot so much as think, much [Page 204] less will or do any good, which is in­deed savingly good (such is in special manner Conversion and saving Faith) of or from himself: but it is necessary that he be regenerated, and wholly renewed Phil. 1. 5, 6. & 2. 13. Eph. 2. 1, &c. Jam. 1. 17, 18. 1 Pet. 1. 23. of God, in Christ, by the word of the Gospel, and by the virtue of the Holy Spirit in conjunction there­with: to wit, in understanding, affecti­ons, will, and all his powers and facul­ties, that he may be able rightly to un­derstand, meditate on, will and per­form these things that are savingly good.

6. We conclude therefore that the But from the grace of God alone, grace of God is Eph. 2. 5, 18. Tit. 3. 11, 12, 13. & 3. 4, 5. Phil. 1. 6. the beginning, Joh. 15. 5. 1 Cor. 1. 4, &c. pro­gress, and 1 Thess. 5. 23, 24. Eph. 6. 13. complement of all good: so that not so much as a regenerate man himself can, without this preceding, or preventing, exciting, following and co-operating Grace, think, will, or per­form any thing that is savingly good: much less resist any Mat. 26. 41. 1 Cor. 10. 13. Eph. 2. 4, &c. temptations, that do draw and entice unto evil. Insomuch that Faith, Conversion, and all good works, and all pious saving actions, which any one can think of, are wholly to be ascribed to the Grace of God in [Page 205] Christ, as their principal and primary cause.

7. Yet may man Ezek. 12. 2. Prov. 1. 24, 25. Mat. 13. 19. & 23. 37. Act. 7, 51. & 13. 46. despise and reject the Grace of God, and resist the operati­on The grace of God may be resisted. of it: so that, when he is called of God unto Faith and Obedience, he may render himself unfit to believe, and obey the divine Will; and that by his own proper fault, and that too, true and vin­cible; either through Mat. 13. 19. secure inadver­tency, or through Joh. 7. 3, 4, 5, 51. blind prejudice; or through 2 Cor. 3. 13. Rom. 10. 2, 3. inconsiderate zeal, or through an inordinate love of the Luk. 14. 18. World, or of Joh. 5. 44. himself, or other irritating or provo­king causes of that kind. For such an irresistible Grace, or force, which, as to its efficacy, is neither more nor less than Creation, not Generation properly so called, nor raising from the dead (and which doth effect the very act of Faith and Obedience in such manner, that it being afforded or granted, a Man can­not but believe and obey) cannot cer­tainly but altogether ineptly and un­wisely be there made use of and applied, where free Obedience is seriously com­manded, and that under the promise of an exceeding great reward, in case it be [Page 206] performed; and under the threatning of the forest punishment, if it be neglected. For in vain and without cause doth he command this Obedience, and require it of another, and promise to reward the Obedience, who himself both ought and will work the very act of Obedience by such a force as cannot be resisted; and in­eptly & against reason is he rewarded, as one truly and really Obedient, in whom this very Obedience is effected by such a kind of force of another's. Lastly, pu­nishment, especially eternal, is unjustly and cruelly inflicted on him, by whom Another twofold reason for resistible grace. this Obedience is not performed through the sole and alone defect of that irresistible Grace; which is indeed necessary, as one disobedient, who really and indeed is not disobedient. That we may not now say, that it is every where in the Scriptures affirmed of some, that they have 2 Cor. 4. 4. 2 Thess. 3. 2. 2 Tim. 3. 2, &c. 1 Joh. 5. 4. &c. resisted the Holy Ghost, that they Act. 7. 51. judged, or rather made themselves unworthy of e­ternal Life; Act. 13. 46. that they made void the Counsel of God against themselves: that they would not Luk. 7. 30. hear, Prov. 1. 24, 25. come, Joh. 5. 40. obey, that they have Act. [...]. 39. closed their ears, and Zech. 7. 11, 12, 13. Jer. 5. 3. hardened their hearts, &c. And of [Page 207] others, that they heard the Word readi­ly and Act. 28. 24. Heb. 3. 12, 13. & 4. 2. Psal. 95. 7, 8. willingly: that they obeyed the Truth and the Faith; that they shewed themselves attentive and teachable; that they Act. 2. 41. & 13. 47. & 6. 7. & 17. 11. Rom. 6. 17. 1 Pet. 1. 22. attended unto the Truth of the Gospel; that they received the Word with chearfulness; and that they were therein more generous then those who rejected the same; lastly, that they obeyed the Truth, or the Gospel from the Heart, &c. All which things certainly to at­tribute to those who either can no ways believe or obey, or cannot but believe and obey when they are called, is doubt­less too inept or weak, and plainly ridi­culous.

8. And though there be a very great Sufficient grace is afforded to all that are called. disparity of Rom. 12. 6, &c. 1 Pet. 4. 1 [...]. Grace according indeed to the most free dispensation of the Di­vine Will: yet doth the Holy Spirit bestow and confer so much Mat. 11. 21. Tit. 3. 4▪ &c. 1 Pet. 1. 23. & 2. 9. Jam. 1. 18. 2 Cor. 3. 6. Heb. 4. 12. Grace upon all Men both in general and in particu­lar, to whom the Work of Faith is ordi­narily preached, as is sufficient to beget Faith in them, and to carry on their sa­ving conversion gradually unto the end. And therefore not only those, who do actually believe and are converted; but [Page 208] also those, Isa. 62. 2. Ezek. 18. 11. Prov. 1. 24, &c. Mat. 23. 37. Luk. 8. 12. who do not actually believe and are not really converted, have suffi­cient grace vouchsafed to them, to be­lieve and to be converted. For whom­soever God doth call unto Faith and Sal­vation, he Tit. 2. 11, 12. 2 Tim. 1. 9. 2 Cor. 5. 20. & 6. 1, &c. Isa. 5. 2, &c. Psal. 85. 13, 14. Joh. 5. 34. & 10. 10. calleth them seriously; that is to say, he doth not call them only in outward shew, or only by his vocal Word (to wit, as therein his serious Precepts and Promises are held forth to those that are called in general) but also with a sincere, and every way unfeigned inten­tion of saving them, & will of converting them: So that he never intended any 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, but yet are already effectually Five sa­ving acts about or towards believers in this life. 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 [Page 210] 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 other Acts, as Justification, Sanctifica­tion, 3. Justifi­cation or absoluti­on. and lastly a certain singular or pe­culiar Obsignation or Sealing by the Ho­ly Spirit. Justification is a merciful and [Page 211] 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. 1 [...]. 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 [Page 212] 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 5. Obsignati­on or Seal­ing by the Holy Spi­rit. 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 [Page 213] 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 Afflictions, or other dangerous Temp­tations [Page 214] do arise, doth immediately again grow weak, or sometimes also vanisheth, and wholly decayeth. 2. Of those Mat. 10. 17, &c. & 24. 9, &c. 1 Thess. 3. 3, &c. 1 Tim. 1. 19. & 4. 1, &c. Heb. 6. 4, &c. & 10. 31. 2 Pet. 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 Tim. 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 [Page 215] 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 Eizekiel, 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 cone, 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.

2. This raising will be at Mat. 16. 27. & 25. 31, &c. the second 1. The rai­sing of the dead. 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, 12. at the Judgment­seat of his Father, and assign or award un­to them all just rewards or condign pu­nishments, according to 12 Cor. 5. 1. 0. 2 Thess. M 7, &c. 3 at. 25. 1, &c. the quality [Page 217] 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. 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 2 The changing of those alive. 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 change, shall be immediately succeeded 3 Glorifi­cation & life eter­nal. by that blessed Glorification, which is the complement of all the other acts: 1 Thess. 4. 16, 17. Ma [...]. 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 [Page 218] 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. 25. 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. 2. 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 [Page 219] 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 longer have or account them for his people: and therefore doth righteous­ly withdraw from them the Joh. 12. 35. Luk. 13. 24▪ & 17. 22. Mat. 10. 14, &c. Act. 14. 16. Rev. 2. 5, &c. Grace of his holy Spirit, which hath been so often despised by them; yea sometimes also he thinks not meet to bestow upon them those outward means, which he is wont ordinarily to make use of for the Salva­tion of his people: to wit, by leaving them in their own darkness and sins, with­out true Pastours, Godly Teachers or Monitors, and diligent Searchers out of Truth.

3. Next followeth Blinding and 2 Blinding & Har­dening Isa. 6. 9. Mat. 13. 14, 15. Joh. 12. 40. Act. 28. 26. Hardening: to wit, when these sinners being now left destitute of the light of Heavenly Truth, are by Gods permis­sion and just judgment deeply involved [Page 220] in Rom. 9. 18. & 11. 8. gross ignorance and errours, and in wonderful and divers manners seduced: and when they are given up to their own Rom. 1. 24, 26. &c. unclean lusts, or left to their vile or fil­thy affections, or are on every side ex­posed to the temptations, delusions, and snares of 2 Cor. 4. 4. 2 Thess. 2 11, 12. Satan: also when their wicked counsels, endeavours, and Psal. 10. 4, &c. & 71. 4, &c. Jer. 44. 17, 18. Deut. 32. 14, 15. practises are suffered for a time to go on with some happy success, and themselves for a while to sin scot-free; lastly Ezek. 14. 5, 9. Isa. 63. 16, 17. when manifold occasions of erring and sinning are pre­sented to them: and their Eph. 4. 19. Rom. 11. 8. Consciences in the mean while are not pricked or troubled with any sad remorse or serious sorrow for their sins committed, &c. All which things indeed, and very ma­ny other more of like sort, profane men are wont to turn to their own destru­ction. From whence there groweth or encreaseth more and more a strange blind­ness of mind, an obstinate hardness of heart and filthy greediness of sinning: and finally a thick and gross darkness; that is, a certain brutish ignorance of God, and secure profaneness of life 3. Exem­plary pu­nishing. doth wholly seize and possess them. And sometimes indeed those acts are seconded [Page 221] and followed even with Exod. 9. 16. Act. 12. 21. & 5. 5. 1 Cor. 10. 5, &c. 2 Pet. 2. 5, 6. Jude. 4, 5, 6. 4. Eternal Damnati­on. some exempla­ry also and publick punishment of these men in this life, and such as is visible or obvious to the sight of all.

4. The penal acts that pertain to the life to come, are most usually contained under the words of the Wrath and Ven­geance of God, also of Mar. 3. 29. Rom. 2. 5. 2 Thess. 1, 5. 2 Pet. 2. 9. & 3. 7. Jude. v. 7. Judgment and Condemnation, Rom. 5. 16. & 8. 1. whereby God will not only by judgment irrevocably pass or give away Mat. 8. 12. & 22. 13. & 2 [...]. 41, 46. from the wicked and unbe­lievers immortal glory, but will also in­flict upon them the torments of Hell and eternal punishments. Which indeed shall be done openly at the last day, when he shall throw them, together with the Devil and his Angels, into everlasting fire, Mat. 25. 41. Jude. v. 7. 2 Thess. 1. 9. that there they may be punished with everlasting destruction, being ba­nished from the presence of God, and his glorious power.

5. And these things being thus finish­ed, The new World to come. there shall immediately 2 Pet. 3. 13. Rev. 21. 1, &c. & 22. 1, &c. arise that new World, wherein dwelleth Righteousness; and where Jesus Christ, our Lord and King, having wholly or utterly destroyed all his Enemies, shall deliver up or re­store the Kingdom to Rev. 2. & 3. 1 Cor. 15. 24, &c. God and his Fa­ther, [Page 222] that from thenceforward, God may be all in all.

CHAP. XXI.
Of the Ministry of the Word of God, and of the Orders of Ministers.

1. ANd this indeed is the Will of The use & necessity of the Sacred Ministery. God, which is necessary for us to know, for that it consists of such like most holy Precepts and so excellent Pro­mises, the which, that it might become known unto miserable morrals, and be continually set before their eyes, it plea­sed that great Pitier or Compassioner of mankind, that it should not only be tacit­ly insinuated or conveyed into them Mat. 28. 19, 20. Act. 10. 41, &c. Rom. 1 [...]. 14, 15. 2 Cor. 5. 19, 20. 2 Tim. 4. 2, &c. by private reading of the sacred Scrip­ture: but also that it should by open and publick preaching be every where pro­claimed, and daily and openly as it were implanted, and inculcated or beaten in to them.

2. And that it might be rightly or The im­mediate Election & sending of Ministers. or duly performed, there was first of [Page 223] all necessary a solemn and immediate both election or separation, Rom. 10. 15. Eph. 2. 20, &c. Rev. 21. 14. and mission or sending forth of some certain men, for the discharge of the said office; and the same indeed accompanied and backt with an infallible instruction, and a cer­tain irrefragable authority, or spiritual power. Wherefore the Lord Jesus pitch­ed upon or designed him Act. 1. 8▪ & 10. 41, &c. 1 Cor. 12. 28, &c. Eph. 4. 11. certain Am­bassadors extraordinary, as eminent and singular Ministers of his: and furnished them with all gifts Mar. 16. 15, &c. Act. 2. 1, &c. 2 Cor. 12. 12. Heb. 2, 3, 4. and virtues of the Holy Ghost necessary for the discharge of this their Embassage: and Act. 13. 1, &c. & ch. 16. 6, 7. conti­nually so ruled, governed, strengthned, and confirmed them; that they did not only once alone openly & publickly de­clare this Will of God, and solidly by all kinds of signs and miracles establish and confirm the same: but also every where gathered them Eph. 4. 12. Act. 14. 21, &c. & 15. 36. & 19. 8. Assemblies or Congregations of pious men, among whom the preaching of this his Will, as far as might be, might always flou­rish, and be preserv'd whole and entire, to wit, for the continual edification or building up of all that were called in the true and saving Faith of Jesus Christ.

[Page 224] 3. And indeed these first and chief The singu­lar autho­rity of the Apostles. Preachers were Mat. 10. 1, &c. & 28. 19, 20. 1 Cor. 12. 28. the Apostles: who as in teaching and gathering Churches, so in the governing and keeping them toge­ther, used such Authority, 1 Cor. 5. 3, &c. 2 Cor. 10. 1. 2, &c. & 13. 10. 2 Thess. 3. 6, 14. as they had immediately received from the Lord Je­sus: to wit, 1 Thess. 2. 13. 2 Thess. 2. 19. 2 Tim. 3. 14. such as was uncontrollable and unquestionable, and to which all Believers were bound to yield and obey. And to these indeed were joyned both Act. 15. 32. & 21. 8. 1 Cor. 12. 28. Eph. 4. 11, 12. Prophets and Evangelists, and Teach­ers and Pastors, and other such like, who also themselves used and bestowed their utmost diligence and pains, either for the gathering of new Churches or Assemblies, or afterward for the nourish­ing and feeding and further instructing of these that were already gathered by the Apostles.

4. But when such Foundations and Their fol­lowing success. first beginnings had now been laid by these; lest when they were either ab­sent, or dead, those Congregations should be scattered, and decay again or come to nought, and so by this means, this di­vine and saving Doctrine by little and lit­tle should vanish away and be lost; they every-where in those places where [Page 225] Churches were already gathered, appoin­ted them their successors: to wit, Act. 14. 23. & 20. 28. Heb. 13. 7, 17. Phil. 1. 1. 1 Tim. 4. 16. 5. 17. Bi­shops, Elders and Deacons: by whose help endeavour and care those Churches might continually be preserved, and as much as might be, also encreased in num­ber: and gave express advice and com­mand, that the same afterwards at all times and in all places should be done in all Congregations: giving withal an 1 Tim. 3. 1, &c. Tit. 1. 5. 6, &c. ex­act description, what manner of persons they ought to be, who were thenceforth to be set over the Congregations for this end.

5. And they indeed therefore appoin­ted Bishops and El­ders. Act. 20. 28. 2 Tim. 2. 24, 25. & 4. 2, 5. Tit. 1. 9, &c. & 2. 5, 17. Bishops and Elders, that both of them by preaching the Gospel, by teach­ing wholesome or saving Truth, by confuting errors contrary thereunto; al­so by exhorting, comforting, reproving, correcting, ruling, and lastly by going before others, by 1 Tim. 4. 12. Tit. 2. 7. 1 Pet. 5. 3. their example, &c. might preserve or keep together the Churches already planted, and by a con­tinual succession, to their utmost power, might propagate the same. And they ordained Deacons, Act. 6. 1, &c. 1 Tim. 3. 9, 10, &c. that, after they had been first proved or tryed, they might di­ligently [Page 226] employ themselves, in gather­ing and distributing alms, and in pious, and tender care-taking of the poor in the said Congregations. From whence ari­seth the perpetual necessity, and mani­fold use of the whole Ministry of the Church.

6. But because after the Apostles days, and those first Preachers of the Gospel, The au­thority of those li­mited. or Founders of the Church (when the do­ctrine of the Gospel had now already been fully enough proposed, and in the judgment of God himself abundantly confirmed, and lastly clearly committed to writing) that immediate sending of Ministers ceased, together with infalli­ble instruction, and the undoubted assi­stance of the Holy Spirit: therefore an irrefragable Power, or infallible Autho­rity, in teaching and ruling, hath no more place also. Which also even the Apostles themselves were minded to re­stify, when they gave, and left unto the Bishops and Elders, a certain 2. Tim. 3. 10, 14. Act. 15. 24. 1 Cor. 14. 37, 38. Tit. 1. 5. and per­petual rule of Doctrine and form of Dis­cipline: according unto which these were to teach and rule the Churches for the future by: and expresly commanded [Page 227] them, and seriously charged them, that they should diligently keep the 2 Tim. 1. 13, 14. pattern or form of sound words, which they had heard of them; and that they should re­member, and hold fast that Tit. 1. 9. faithful do­ctrine, which they had learned: and therefore bade an Gal. 1. 8, 9. Anathema to those who brought any doctrine contrary to, or differing from that, which they them­selves had delivered, Rom. 16. 17. and withal injoy­ned the Churches, that they should re­ceive or admit of no other doctrine be­sides that, which they had received from the Apostles, no although even an Angel from Heaven brought it.

7. But since it is the Duty and Office Of degrees and order among them. of all Bishops and Elders 2 Tim. 1. 13. to teach, and 1 Pet. 5. 2, 3. govern the Churches, according to that form that is laid down by the Apo­stles, it appears manifest enough, that they have not by any divine right any Mat. 20▪ 25, &c. & 23. 8. Command & Power or Authority, pro­perly so called, one over another. And yet do we not therefore notwithstanding altogether disallow of, much less proud­ly reject, those degrees of Teachers, and Rulers, which have now long since been appointed, and every where hither­to [Page 228] taken place in diverse Churches of Christ, for order and decorum's sake, or for preserving good order; (For indeed God is not the 1 Cor. 14. 33, 40. 1 Tim. 3. 15. Author of Confusion, but of Order) if so be they do not at length degenerate into Tyranny, and make shew of some worldly Dignity and Power ra­ther, than of a spiritual Ministry, and of that modesty and moderation which be­cometh the Disciples of Christ.

8. But if any one shall abuse the pre­tence of this order unto pride & haugh­tiness; Against the mani­fold abuse thereof. and in particular, if any by these degrees shall not stick to climb so high, as arrogantly to assume unto him­self not only a supreme Right to deter­mine in matters of Religion, and to de­cide all Controversies of Faith, Mat. 24. 49. Luk. 12. 42, &c. 3. Jo [...]. 9. 2 Thess. 2. 4, &c. 2 Pet. 2. 1, &c 2 Cor. 11. 20. Rev. 11. [...]. & 13. pe [...] tot. Gal. 4. 29. but al­so to usurp Lordship over the Lords He­ritage, and over his fellow-servants, yea over Kings, and Princes: yea further, whether directly or indirectly, to usurp a coactive power (that is, armed with outward force, or upheld by the secular arm) to punish others: yea to punish them with the Sword and with Death, who cannot out of Conscience attribute this Authority unto him (or who refuse [Page 229] to subscribe to his Determinations, De­crees and Statutes) though in all other respects they be good and loyal subjects to the Common-wealth: if any, we say, shall under this pretence usurp such a power in the Church of Christ, or any other whatsoever like it; or at least at­tribute to himself the same in words, or suffer it to be attributed to him by others, truly he seemeth unto us to recede very far from the Office of a true Bishop.

CHAP. XXII.

Of the Church of Jesus Christ, and its marks or notes.

1. FUrthermore, those Congregations The Church of Christ, and the Com­munion thereof. or Assemblies, which either by the publick pains or labour of these Mi­nisters, or otherwise by the word of the Gospel any ways whatsoever preached, read or heard, are gathered as it were into one body (all and every of whose members have a certain mutual commu­nion amongst one another, and a spiritu­al communion with their one only and true Head our Lord Jesus Christ) as they really are, so also are they right­ly called Mat. 16. 18. & 18. 17. Act. 20. 28. & every where else. the Church of Jesus Christ. Of both which, to wit, the Church, and the Communion thereof, we say in the Apostles Creed: I believe the holy Catholick Church, the Communion of Saints.

2. For this Church is nothing else, What the Church is. but an Assembly of men called by the [Page 231] Gospel, Rom. 10. 10, 14, &c. Eph. 5. 23, &c. and believing on Jesus Christ, or at least with their mouth professing his Name and Doctrine, as saving: al­though some more some less, either sincerely and purely, or firmly and con­stantly, believe on Christ, or at least outwardly in words and rites profess Christ.

3. For the Church, whilst it is mili­tant In what respects it is invi­sible. here on earth, is wont according to the Sacred Scripture to be considered under a twofold respect. 1. As an Assembly Eph. 5. 23, 25. Gal. 6. 10, 16. 1 Pet. 1. 22, 23. of Men and Women truly pi­ous and believing, and that do cordially and sincerely embrace and love, and with their whole heart keep and order their lives and conversations according to that saving Doctrine of Jesus Christ, which they profess with their Mouth. Which Assembly is visible, and certainly known Rom. 2. 28, 29. & 8. 27. & 10. 9. 1 Cor. 4 5. Rev. 2. 23. to God only: but is invisible unto us: Seeing true Faith and Piety, which lie hid within the heart, none but God, the alone indeed searcher of the Hearts and Reins, can behold them.

4. But to hold the saving Do­ctrine What Con­gregations are to be counted for the true Church of Christ. of Jesus Christ, is not forth­with [Page 232] so perfectly to know Rom. 14. 1, &c. & 15. 1, &c. Phil. 3. 15, 16. all that is every way contained in the doctrine of Christ, so as to err or hesitate in no one Article at all, or no Sacred History, or sense of the Holy Scripture: but at least well and rightly to hold or understand 1 Cor. 7. 19. Gal. 1. 6. & 6. 15. all that, without which we cannot right­ly observe and perform the Command­ments of Faith and Obedince, nor con­sequently according to the Mind and Will of God obtain eternal Salvation. Therefore all those Churches, which a­gree in the belief and profession of neces­sary Truth, we believe that they ought to be counted for true Churches of Jesus Christ: although in the mean time they differ in many other things, and in some respects not inconsiderably swerve from the Truth.

5. The Church is considered, as it is How far it is visi­ble. a visible Multitude of those that Act. 2. 41, &c. ch. 5. 11. & 8. 1, &c. & 14. 32. pub­lickly profess the Faith and Doctrine of Jesus Christ, although haply they do not truly believe in him: which as to the outward Confession of the Mouth, and other manifest signs of Faith of that kind, is of it self even sufficiently known, and visible unto us: although it appear [Page 233] Rom. 10. 9, 10. & 11. 3, 4. 1 Cor. 4. 4, &c. sometimes, less evidently or clearly.

6. Again both may be considered ei­ther Another division of it into Ca­tholick & particu­lar. as Catholick 1 Cor. 1. 2. Rom. 10. 11, 12, 13. 1 Cor. 11. 12, &c. Eph. 1. 22, 23. & 5. 23, 24. or universal, which being spread throughout▪ the whole World, comprehends or contains all Congregations together, either of those who truly believe, or at least profess so to do: or as local, or particular, 1 Cor. 1. 2. Gal. 1. 2. Rom. 1. 7. & 16. 1, 4, 5. which is gathered in certain places by parts se­verally; for instance, at Corinth, in Ga­latia, at Ephesus, &c. Of which this, or the other, whatever it be, may not only err in doctrine, but also revolt from the true Faith, & the profession thereof: Rev. 2. & 3. tot. yea and oftentimes also doth actually revolt from the same (the Catholick Church in the mean time still remaining safe & en­tire notwithstanding.) Nor indeed is there any divine promise extant, whereby the sincere profession of true doctrine and a continual succession therein, or an un­interrupted and uniform continuance of the continual assistance of the Holy Ghost, and of the Orthodox Faith (and that to be always clearly seen) is promi­sed to any certain particular Church or Congregation: yea indeed rather both [Page 234] examples 1 Thess. 2. 3, &c. 1 Thess. 4. 1, &c. 2. Tim. 3. 1. 2 Pet. 2. 1, &c. Act. 10. 29, 30. and presages of the defection of many are every where obvious or easy to meet with in the Holy Scriptures.

Of the Marks or Notes of a visible Church.

7. Furthermore the Notes and Marks One only certain mark of the Church. (such indeed as are certain and infallible) which clearly demonstrate unto us, and make a Church or Christian Assembly, which is already gathered by the preach­ing of the Word, visible, may be reduced unto one only general; that is, unto the profession Mat. 10. 32, 33. Joh. 10. 4. 5. 27. & 12. 42, 43. & 13. 34, 35. & 14. 21, &c. of that sacred and saving doctrine, which was delivered by Jesus Christ, in conjunction with at least an outward keeping Act. 2. 41, 42. & 4. 32, &c. Rom. 10. 9. 1 Tim. 3. 15. of the Command­ments of Jesus Christ. For whereas true Faith, which is given unto the saving do­ctrine of Jesus Christ, doth, as the more inward form, and as it were the Soul, con­stitute and make a true and invisible Church of Jesus Christ, it is necessary doubtless, that the alone profession of that true and saving Faith, which we have spoken of, make the same visible un­to us.

[Page 235] 8. But with labour and toil either to Against fallacious & uncer­tain Marks. seek or demand, or to desire to shew unto others, other Notes or Marks, whereby those, who as yet are wholly ignorant what a true Chruch of Christ is, or which or what is the saving Doctrine thereof, may come certainly & undoubtedly to the knowledg of the true Church, and conse­quently to the knowledg of the Truth it self, is altogether vain and foolish; for that so to pretend, is neither See the places just now quo­ted. necessary, nor profitable, nay not possible rightly or orderly to be performed. So far is it from such Marks consisting in those things, which the World and Fleshly reason are wont so highly to esteem, to wit, in Antiquity, Multitude, Consent, Succession of persons, outward Splendour of Congregations, or worldly Happiness, &c. of which many of late do vainly boast.

9. Furthermore, the duty of those who The duty of the Citizens of the Churches. belong to this visible Church doth not on­ly consist in every particular Man's profes­sing with his Mat. 8. 38. Rom. 10. 9. mouth and in life this saving doctrine of Christ for himself: but also in Believers being united and joyned to­gether among themselves, 1 Cor. 11. 20, &c. & 14. 4, &c. Act. 2. 41, 42, Mat. 18. 16. 1 Cor. 16. 1, &c. whether they [Page 136] be more, or fewer, in their doing or per­forming those things, which ordinarily cannot, nor use to be performed, but in a Society or Congregation, and which render the Society or Congregation it self more Illustrious and Conspicuous.

10. Which sort or kind of duties, Three in chief. besides hearing of the Word preached, and the profession of Faith already spo­ken of, are chiefly two: to Act. 2. 41, &c. & 8. 12, &c. & 20. 7. wit, the use of the Sacraments; as they are called, and Mat. 18. 17. 1 Cor. 5. 4. 1 Tim. 5. 1, 2, 20. the exercise of Christian discipline: of which more immedi­ately.

CHAP. XXIII.

Of the Sacraments and other Sacred Rites.

1. VVHen we speak of Sacra­ments, What a Sacra­ment is. we understand the outward Ceremonies of the Church, or those sacred and solemn Rites, where­by as by foederal Rom. 4. 11, &c. 1 Cor. 10. 1, 2, 3, 16, &c. 1 Cor. 12. 13. signs, and visible seals, God doth not only represent and shadow out unto us his gracious benefits, especially those promised in the Cove­nant of the Gospel, but doth also in a certain manner clearly hold forth and seal the same unto us: and we again like­wise do openly and publickly declare and testifie, that we do embrace Rom. 6. 3, 4. & 2. 25, 26. 1 Cor. 10. 16, &c. & 11. 25, &c. all the pro­mises of God with a true, firm, and obe­dient Faith, and that we will always with continual and thankful remembrance ce­lebrate with praise his benefits and fa­vours.

2. And these like Rites, if we must What their number is in the N. T. speak properly and accurately, in the [Page 238] New Testament, are only two: to wit, Baptism, and the Sacred Supper. Of which the one by a Gen. 17. 10, &c. 1 Sam. 17 36. certain analogie (i. e. proportion or likeness) doth not unaptly answer unto Exod. 12. 26, &c. Lev. 23. 5, &c. the sign of Cir­cumcision, which under the Old Testa­ment was a sign of sacred initation (i. e. entrance) or of a certain ingrassing into the people of God; and the other to 1 Cor. 10, &c. the eating of the Paschal Lamb, which was a Rite of solemn Eucharistia (i. e. blessing) or publick Thanksgiving, for to praise and celebrate God openly for the typical deliverance of the people of Israel, that is, for their deliverance out of Egypt.

Of Baptism.

3. Baptism is the first publick and The di­scription & use of Baptism. sacred Rite of the New Testament, whereby all in Covenant (without any difference of age or sex) are by the so­lemn washing of water ingraffed into the Church, and initiated into the worship of God; or are therefore dipped into, or washed Mat. 3. 11. & 28. 19. Mar. 16. 16. Joh. 3. 15. Joh. 4. 1. Act. 2. 41, &c. & 8. 12, 36, 37, 38. & 10. 47, &c. with Water, in, or into the name of the Father, and of the Son, and [Page 239] of the Holy Ghost; that hereby, as by a Symbolical sign, and sacred signal, they may be confirmed concerning the graci­ous Will of God towards them: that as the filth of their bodies is washed away by Water, so they themselves by the Blood and Spirit of Christ (if they do not through their own default make void this gracious Covenant unto themselves) are to be cleansed inwardly, or most fully delivered from the guilt of all their sins, and finally to be endowed with the glorious Immortality, and eternal Hap­piness of the Sons of God: and withal that they also on the other side may be obliged, and Rom. 6. 3, 4. 1 Cor. 1. 13, &c. & 12. 13. Gal. 3. 27. 1 Pet. 3. 21. to that end openly de­clare that they constantly expect all Sal­vation from God alone, and the Lord Jesus Christ, their only Mediatour, Priest, and King, that they trust in him with their Heart, and casting away the filth and defilements of all their sins, are willing by the vertue or power of his Holy Spirit, to obey him throughout the course of their whole Life.

Of the Sacred Supper of the Lord.

4. The other Sacred Rite of the New The de­scription and end of the Sa­cred Sup­per. Testament is the Sacred Supper institu­ted by Jesus the night wherein he was betrayed, to celebrate an encharistical and solemn Mat. 26. 26, 27, 28. Mar. 14. 22, 23, 24. Luk. 22. 19, 20. 1 Cor. 10. 16, 17, &c. & 11. 23, 24, 25. commemoration of his Death, wherein Believers, after they have examined, and truly proved themselves to be in the true Faith, do eat the sacred Bread publickly broken in the Congre­gation; and also drink the Wine pub­lickly poured forth: and that to declare or hold forth with solemn thanksgiving the Lord's bloody and cruel Death, un­dergone for us (whereby as our bodies are sustained by meat and drink, or by Bread and Wine, so our hearts are nou­rished and fed unto the hope of eternal life:) and again likewise publickly to te­stify and declare before God and the Church their quickening and spiritual Communion with the body of Christ crucified, and his blood shed (or with Jesus Christ himself, who was cruci­fied and Died for us) and consequent­ly with all the benefits that were pro­cured and purchased by his Death, and [Page 241] with all also their mutual love one a­mongst another.

5. Certainly from those things, which The re­proof or confutati­on of an errour. every where Luk. 22. 19, 20. 1 Cor. 11. 24. in Scripture are read con­cerning this whole sacred Rite, and con­cerning the things signified thereby, and which the very Articles of Faith (con­cerning Christ's true humane body, and his true Act. 1. 9, 10, 11. & 3. 21. Heb. 8. 4. ascension into Heaven and ex­altation, &c.) do suggest unto us, and lastly right reason it self dictates; it ea­sily appears, 1. That here is no Mat. 26. 27. 1 Cor. 10. 16. & 11. 24, 25, &c. sub­stantial change made of the Signs into the things signified, to wit, of the Bread and Wine into the Body and Blood of the Lord. 2. And that there is not any local conjunction, or corporeal including, or any physical or natural tying or uni­ting of both together. 3. So far is one of the signs (to wit, the use of the Cha­lice or sacred Cup) from being justly or worthily to be taken away from Belie­vers under this pretence, And 4. that true and quickning, or expiatory sacri­fice of Jesus Christ, Heb. 7. 27, 28. & 9. 25, 26, 27, 28. & 10. 10, 11, 12, 13, 14. 18. now long since once offered by Christ himself, our only and alone high Priest for our sins, from being to be believed to be reallly repeated, [Page 242] and daily performed or done over again a new herein. And 5. in the last place, so far are the Symbols or the Signs them­selves from being religiously to be adored and worshipped by us; and for this ve­ry end, from being either to be shewed publickly in Churches, or from being in­closed in coffers or pixes, or from being carryed about in processions, &c.

Of other Sacred Rites, but yet such as are indifferent.

6. Besides these there are also other Other Sa­cred rites. Sacred Rites, generally so called: which although they be not to be observed by Believers, by vertue of any express command of Christ perpetually, and ne­cessarily; yet for good orders sake, and for outward discipline's sake, have been now long since commonly observed by the Apostles, and their Disciples, and may, without impiety at least and super­stition, be also even freely observed now, and indeed profitably enough for exam­ple's sake, imposition or laying on of hands, Act. 6. 6. & 13. 3. 1 Tim. [...]. 14. 2 Tim. 1. 6. and that upon divers accounts, to wit, in ordaining of Ministers; in [Page 243] Act. 8. 17, &c. & 19. 5, 6. Heb. 6. 2. examining and confirming of new Con­verts, or of those that are Catechized; 1 Tim. 5. 22. in the publick receiving again, or recon­ciling of Penitents, who had formerly grevously fallen: also the solemn joyning of persons in Marriage, and the blessing of the same in the Assembly of the Church, &c. So that there be no Superstition in the case, or opinion of divine Worship, also of absolute necessity, &c. and on the contrary there be only a regard had of order and decency and publick edifica­tion; and finally a true liberty in such things, Rom. 14. per tot. and Christian Charity (and consequently also a true moderation and mutual toleration between dissenters) be always preserv'd inviolate and safe: and the peace of the Church, for the sake of such outward Rites, and of themselves indifferent, be not rashly disturbed.

7. Hereunto also may be referred those Ecclesiastical or Liturgical observations Another sort. (being indeed indifferent in themselves, but yet which notwithstanding the out­ward and publick Assemblies of Belie­vers can hardly want or be without) about the publick order and manner in [Page 244] Churches, of reading, praying; 1 Cor. 11. 2, &c. & 14. per tot. & 16. 1. sing­ing, prophesying, gathering the alms, also Act. 20. 36. & 21. 5. Eph. 3. 4. Mat. 26. 39. Mar. 14. 34, 35. Luk. 22. 41. kneeling in time of Prayer, &c. also about publick Act. 12. 12. & 13. 3. & 14. 23. Fasts, and solemn days of Supplication or Prayers, and o­ther outward things of that kind, mere­ly of themselves ritual, but yet pious ex­ercises, not indeed prescribed of God in particular (much less meritorious of the Grace of God, or of eternal Life) but yet profitably serving for the outward good order, 1 Cor. 14 33, 40, & 11. 16. or decent policie, i. e. Government of the Church: yea also in some respect either stirring up, or che­rishing pious devotion in our minds, and therefore not lightly to be contemned of themselves, nor, where they are publickly received, rashly and with the scandal of those that are godly to be ab­rogated.

8. For in all these (as in the whole Order, Peace, & Edificati­on are chie [...]ly to be minded. Sacred Liturgie, and the whole outward Government of the Church) that only is to be minded, that all things 1 Cor. 14. 33. 40. in the House of the Lord, be done decently, and in order, and that they always 1 Cor. 14. 26. serve unto the edification of all especially Rom. 14. 13▪ 1 [...], 19, 21. & 15. 1. 2, of [Page 245] the weak (but yet of such as are studious of true piety) and not cast a 1 Cor. 6. 12. & 10. 23, 24, 29. snare upon any one, or infringe Gal. 5. 1, &c. Col. 2. 8. 16, 18, 20. Christian Liberty, or finally give any Rom 4. 13. 1 Cor. 8. 13. scandal or offence to the weak. For the better and more easy attaining of which end, there is every where an exact regard to be had of the outward, and the order, Rom. 12. 17. Phil. 4. 8. gravity, and de­corum, which have been already long since received; also of divers places, times, and other circumstances, and in particular the Authority of the Christian Magistrate, wheresoever it may be had, is, for the publick tranquillity and quiet of the Church, always to be heeded or attended to in such cases.

CHAP. XXIV.
Of Church Discipline.

1. BUt because no Society, although The use and neces­sity of Discipline. never so well established, furni­shed and provided with good Laws, can long subsist, unless it be governed by certain Reason, Counsel or Advice and Discipline, whereby even they who be­long thereunto, may be continually kept in, or hold to their duty: hence it is that in the visible Church of God (which is the 1 Tim. 2. 15. Eph. 2. 19, 20, 21. House, the Luk. 12. 40, &c. Houshold, the Heb. 12. 22. Rev. 21. 2, 3. City, and Luk. 1. 32. Kingdom of God) we judg it both most profitable, and most meet or just, that such a discipline, as hath been prescribed by our Lord and Mat. 28. 20. King, should flourish and be exercised therein.

2. And it consisteth in brotherly and A descrip­tion there­of. mutual admonition, in reproving and correcting of those, Mat. 18. 15, &c. 1 Cor. 5. tot. who have fallen in­to any sin, which shall come to our know­ledg, but especially into any enormous crime or wickedness: to the end indeed [Page 247] that they may speedily repent and a­mend: or, if having been admonished, they nevertheless obstinately go on and refuse to repent, in shunning or avoiding of them, and withdrawing our selves from 1 Thess. 5. 14. 2 Thess. 3. 6, 14, 15. 1 Tim. 5. 19, 20. all brotherly fellowship with them: as those indeed who have now rendred themselves unworthy of the lovely name of Brethren, or of those, who call upon the most holy name of Christ, and pro­fess themselves the Scholars or Nurse-Children of Piety and Sanctity: and all this to this end, that the Religion of Christ and his Church may not be evil spoken of, and receive any detriment by reason of their Society: but rather that the health and safety of all the members thereof be procured and provided for.

3. And this Discipline concerns and takes hold of both Pastors and Gover­nours 1. The kinds of disci­pline about or con­cerning the Mi­nisters. of Churches, and also the Sheep themselves, or Hearers. The Act. 20. 28. Rom. 12. 6, 7, 8. 1 Pet. 5. 1, 2, 3. Col. 4. 17. Pastors and Rulers, if in ministring, or teaching and ruling, both the Church and them­selves, and their families, they so carry or behave themselves, that they cannot with profit, or at least without scandal perform or discharge the said office in the [Page 248] Church. In teaching, to wit, 1 Tim. 1. 3, 4. & 4. 7, 12. & 5. 17, 18. & 6. 3, &c. 2 Tim. 1. 13, 14 & 2. 14, &c. & 3. 10. &c. & 4. 1, 2. &c. Tit. 3. 8, &c. 1 Pet. 4. 10, 11. 3 Joh. 9. 10. if they command those things, which are for­bidden by the laws of Jesus Christ, if they forbid, what they command; if they consent or yield to those things, against which they are strictly charged to the con­trary; if they make those things neces­sary, which are free and indifferent; if they too sharply and fiercely strive, and stisly contend for or about things unne­cessary, or of no great use and profit; so as to disturb the Church with Factions, and to divide them into parties: or o­therwise if in teaching they do not ob­serve that manner, way, or method, which becometh the serious Teachers of Piety to do; but which may rather serve for the nourishing of contentions, brab­lings and strifes, than for spiritual edi­fying; and for the cooling of pious zeal, rather than for the kindling of it. In governing themselves, 1 Tim. 3. 2, &c. & 5. 17, &c. Tit. 1. 6. if they be not blameless, the husbands of one Wife, vi­gilant, temperate, grave, compos'd or sober, given to Hospitality, moderate, just and impartial; if they be given to much Wine, soon angry, lovers of fil­thy lucre, sighters, hypocritical, cove­tous. [Page 249] In ruling their own families, 1 Tim. 3. 4, 5. Tit. 1. 6. if they have or keep not their children in subje­ction, with all honesty and gravity: Last­ly; if in ministring Act. 6. 3, &c. Rom. 12. 7, 8. 1 Tim. 3. 8. 12. they do not faithfully, chearfully and prudently dispense those things that are committed to their trust.

4. It is employed or exercised about Gal. 3. 1. 1 Cor. 4. 18, 19. 2 Cor. 13. 1, 2, &c. the Sheep or Hearers; if either they carelesly Concern­ing or a­bout the hearers. neglect, or wittingly and wilfully omit those things, which are commanded of God; or comit and do those things which are not agreeable to the commands of Je­sus Christ, or if otherwise in things indif­ferent, 1 Cor. 11. 1. &c. & 14. per tor. Rom. 14. tot. they do disturb the publick or­der and peace of the Church, and conse­quently if they do those things, which may be prejudicial both to their own Sal­vation and to the edisication of their Neighbour.

5. But this Discipline is to be exer­cised, with all possible Charity, Gal. 6. 1, &c. Mat. 18. 15, &c Pru­dence The di­verse manner of it accord­to the na­ture or quality of the Persons. and Discretion: according to the different quality, and various nature, reasons or respects both of persons and sins; for the greatest good and profit both of the Offenders themselves, and of all other, and that by certain steps or degrees declared and laid down in the [Page 250] Word of God. And first indeed there is to be had a just or due regard of per­sons. For 1 Tim. 5. 1, &c. elder Men are not to be re­buked, but to be entreated or advised as Fathers, younger Men, as Brethren: Elder Women, as Mothers, &c. But chiefly a regard is to be had of those persons, which are set in Authority, and in any publick Office. For we are not readily and lightly to receive any accu­sations and charges against 1 Tim. 5. 19, 20. Elders: but when they have sinned (that is, shall manifestly be found to have sinned) they are then to be rebuked before all, that o­thers may be afraid. The like regard al­so is to be had of Magistrates, Rom. 13. 7. 1 Pet. 2. 17. and of all those which are set in any eminent or high place.

6. But if withal the offender add a Divers de­grees ac­cording to the degrees of Sins. notorious obstinacy, and a contempt of all admonitions unto the enormity and heinousness of his Sin. For if the sin be Mat. 18. 15, &c. secret, or yet not publickly known, there needeth only but a private admo­nition: and that sometimes repeated, making use also of those that are privy to it, or of witnesses if need be. But if the crime be 1 Thess. 5. 14. 2 Thess. 3. 6, 15. publick: that is, not on­ly [Page 251] an heinous sin, but also was commit­ted to the publick scandal of the Church it self: or if otherwise all Mat.. 18. 16. private admo­nitions be stubbornly rejected, then is an 1 Cor. 5. 3, 4, &c. 1 Tim. 5. 20. admonition to be commenced and used in the presence of all, or in the Assembly of the Presbyters, that the Author or Offender may be ashamed, and that others by his example may be deterred from sinning. But if withal the offender add a notorious obstinacy, and a contempt of all admonitions unto the enormity and heinousness of his sin, so that no amend­ment of life followeth: Mat. 18, 17. 1 Cor. 5. 11. 2 Thess. 3. 6, 14. then is all fami­liar or brotherly converse with the of­fender to be avoided: (if haply by this means shame may be wrought in him, and himself be brought to saving repentance) adding withal, if extreme necessity re­quire it, an express and serious Decla­ration of the Church, that, as long as he remains impenitent, he is a stranger from, or wholly unmeet for the King­dom of Heaven, as one that wittingly and advisedly persists in a manifest crime, or work of the Flesh. Yet notwithstanding the peace of the Church, or the said com­munion thereof, is always readily to be [Page 252] restored to those that are avoided or ex­cluded from the brotherly communion thereof, after probable testimony given of their repentance, 2 Cor. 2. 7, 8, 9, 10, 11. & 7. 8, 9, 10, 11, 12. especially if they shall seriously desire it.

7. Howbeit from this avoiding, which A caution about a­voiding. we have spoken of, as to domestick Soci­ety or Converse of Life, they are to be exempted, who are either mutually bound and tyed to each other, or at least the one part to the other, either by some divine and indissoluble contract, as Mat. 19. 5. 1 Cor. 9. 10, &c. Eph. 5. 22, &c. Husbands and Wives, or law of nature, as Eph. 6. 1, 2. Children, or necessity of duty, as Eph. 6. 4, 5. Tit. 2. 9, 10. Philem. 10, &c. 1 Pet. 2. 18, 19. Menservants and Maidservants.

8. Furthermore, this Discipline is not such a kind of action, as is exercised by Another about the whole Disci­pline. the Church with 2 Cor. 10. 3, 4, 5. 1 Cor. 5. 10, 11. any carnal power, or worldly Authority, or coactive force: but it is only the Churches own 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 [Page 253] 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 Horeticks, or any the like 2 Cor. 10. 3, 4, &c. & 13. 10. Eph. 6. 11, &c. Tyranny or persecution for Conscience sake, we [Page 254] hold and judg, that they are altogether estranged from and contrary to that most meek or mild Spirit of Christ, and do al­so fight with unmeet and preposterous weapons against heresies, and consequent­ly do bring themselves under the guilt of a most heinous sin in the sight of God.

CHAP. XXV.
Of Synods, or Councels, and of their man­ner and use.

1. ANd thus indeed all particular Curches, being taken several­ly The use and end of Synods. 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 [Page 255] (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 [...]it 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 [Page 256] 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. 22. 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 [Page 257] 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 mutual 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 pi­ous Ma­gistrate about them. after the Supreme Authority of God, and of Christ, there ought also to inter­vene the Authority of the Christian Ma­gistrate, [Page 258] 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 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. 1 Chron. 17. 5, &c. & 31. 2, &c. the outward order and go­vernment of the Church, and to preserve 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 God's 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 against Abuses. to put in execution the Decrees of Synods by any secular power and force: and to [Page 259] 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. per 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 [Page 261] 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, [Page 262] 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 [Page 263] 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, [Page 264] and be alike minded or affected. and if in any thing we be otherwise-minded, God will reveal even this unto us. Phil. 3. 15, 16.

Grant he, that we may daily more and more to his Glory grow and make progress in true Faith, Piety, Charity, Prudence, Gentleness, Meekness, and other holy Endowments and Christian Vir­tues, and endeavour patiently to bear with, and gently or mildly to amend one anothers Infirmiti­ties, Errors, and Failings, that be­ing rooted and grounded in Love, we Eph. 3. 17, 18, 19, 20, 21. 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.

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