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THat Christians should glorifie God, by maintaining constant and publick Assemblies, to hold forth the Word of Life, and to de∣monstrate their fellowship one with another, is so manifest from the example of the first Churches, as we need not speak much here to
evince it, Act. 2. 41. For they continued stedfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread and in Prayers; And Ch. 1. 14. These all continued with one accord in Prayer and Supplication, with the women and Mary the Mother of Jesus, and with his Brethren — the num∣ber of names together was about an hundred and twenty. And God bore witness of his approbation of their thus wayting upon him, by send∣ing the Holy Spirit upon them, and bestowing great grace upon them, and making their work exceeding prosperous to his Glory in the con∣version of three thousand at that time. And at another time it is said when they had prayed the place was shaken where they were Assembled toge∣ther, and they were all filled with the Holy Ghost, and they spake the Word of God with boldness, Act. 4. 31. This was one great end for which the Gospel was preached and written, even that we might have fel∣lowship with the Saints, whose fellowship is with the Father and with his Son Jesus Christ. This is that good and pleasant thing spo∣ken of by David, Psal. 133. 1. Even for Brethren to dwell together in Unity, and is compared to that sacred Oyntment which was poured upon the head of Aaron, and went down upon his Beard, and to the skirts of his Garments. Paul gives thanks to God, for the fellowship of the Christi∣ans at Philippi from the first day till the time he wrote to them, Phil. 1. 5. and exhorts them to stand fast in one spirit with one mind, striving to∣gether for the faith of the Gospel. And exhorts the Hebrew Church not to forsake the Assembling of themselves together, but to exhort one another daily. The Corinthian Church had their Assemblies, which were also free for all comers, 1 Cor. 14. 23, 24. So had the Churches to whom S. James wrote his Epistle, whether such as were poor or rich, there was no exemption but free access for all men, Jam. 2. 2.
Our blessed Saviour did not only gather the people together, with great frequency, to preach the Gospel to them, Mat. 5, &c. But after he was risen from the dead, did sundry times present himself in the Assembly of his Disciples, John 20. 19, 26. saluting them there on this wise, peace be unto you; and as he hath promised his presence wheresoever two or three are met together in his name, for the perpetual encouragement of his Disciples, or followers, to attend the Assemblies of his Churches, so when he left this World, he first Assembled with his Disciples, Act. 1. 4. giving them directions how to wait for the blessing which he would shortly send them, even the holy Spirit, by which they should be enabled to give testimony of him, to the utter∣most parts of the earth, and so was parted from them; Whence we fairly gather these things, viz. That Christian Assemblies, whether for publick preaching of the Gospel to the multitude, or for the more particular edification of the Church, are both grounded upon the Doctrine and practise of Christ himself, and therfore may in no wise be neglected by his Church, nor contradicted or opposed by men; such Assemblies being the most sacred conventions upon the earth, of greatest Authority, and concerned in the most important affairs, even the things concerning the Kingdom of God. And upon this ground it was that Tertullian did Apologize for the Christian Assem∣blies
in his time, against those Magistrates that endeavoured to sup∣press them, saying. When wise and good people do assemble themselves together we must not call that a Faction or Sect but rather a Court.
Did not the unchristian principles and practises of two many pre∣tending to Christianity give us too much occasion we might have spa∣red this Section. But sith some have nothing to uphold their Assem∣blies but humane force, or the terror of Fines, and Imprisonment; We may justly enquire of them, as once Hillary contra Auxentius. I pray you O ye Bishops, which do take your selves for such, what suffrages used the holy Apostles to preach the Gospel? with what power were they aided for to preach Christ, and to change all the Gentiles, from the service of Idols to God. — Did Paul Assemble the Church by the Kings Edict. In Assem∣bling themselves together in secret places, by the Streets, and in Villages, did compass about almost all people by Land and by Water against the Decrees and Ordinances of Senators and the Edicts of Kings.
After the faithful were driven away (from their usual places) by Valen∣tius, they Assembled at the foot of the Mountains, and there gave praise and thanks to God, rejoycing in the heavenly Oracles, suffering there the impetu∣osity of the Winds, sometimes Rains, Snows and Colds, and other times most extream Heats; Valentius not suffering them this most laborious and pain∣full commodity, sent men of war to drive away and scatter the Assemblies every where. Thus were the Christians Assemblies maintained against all force of men, by a free and cheerful obedience to God, but were never known in the Primitive times to uphold such their holy conventions by any violence or coercive means whatsoever.
And indeed to use violence in this case is inconsistent with the prin∣ciples and the state of the Church of Christ, under the Gospel Mini∣stration, for First:
The Church of Christ consists not of Nations, Cities, or Families by the Lump, but such of them only as imbrace the Truth, which is com∣monly the less number by far, and also such as are of low Degree a∣mong men, and therefore said to be a people scattered abroad, 1 Pet. 1. 1, 2. The foolish things of this World, 1 Cor. 1. among whom not many Noble or Wise men after the flesh are called, and therefore little acquainted with the exercise of worldly Power, nay though they were invested with it, yet may they not by virtue thereof subject any to their way by force and violence, for Secondly.
Christ himself, when invested with all power in Heaven and Earth; nor yet his Apostles who had immediate commission from him, did at any time use, or require others to use force in Religion; but that only, which is persuasive: and without doubt its the duty of all Churches to keep close to their example as also to the patern of the
first Churches, who were all Ligamented, or bound together by the power of Truth, and the bond of Charity. But Thirdly,
A forced Communion cannot be maintained, without punishing mens Persons or their purses, whose conformity upon such grounds only, makes them but Hypocrites, hardens them against the worship which they are compelled to, and is contrary to the Scripture, Rev. 22. 17. Whosoever will let him come and taste of the waters of Life freely.
Lastly, no Civil Magistrate (as such) is a Church Officer, and therefore may not interpose his power Magistratical in religious matters, at least not to force his Subjects to believe, and to do there∣in as himself doth. My Kingdom is not of this World saith Christ, John 18. 36. Fitly therefore said Lactantius Firmianus▪ Truth cannot be joyned with force, nor Righteousness with Cruelty — Wherefore if thou wilt defend Religion through shedding of blood, through torment and cruelty, it shall not then be defended, but polluted and defiled▪ For there is nothing more frank and free then Religion. — For that which a man doth by com∣pulsion is not a sacrifice, but being done not voluntarily, and with the heart it is most execrable and accursed.
As God hath delivered but one Form of Doctrine to the Churches, so it's the duty of all Christians to hold and diligently to observe the same, and not to be carried about with divers and strange Doctrines, Heb. 13. 9. And her Pastors are all warned, and accordingly to warn others, that they teach no other Doctrine, 1 Tim. 1. for otherwise unity of Faith cannot be maintained; because Doctrine precedes Faith, and as is the Doctrine such is the Faith. The principles of Christs Doctrine, or a short Form thereof we have, Heb. 6. 1, 2. To which the whole body of Christian Doctrine is so far reducible, as that here we find a standard by which to try the Doctrine which is brought by any man; for he that truly teaches Repentance towards God, and Faith towards the Lord Jesus Christ, the Doctrine of Baptism, and the imposition of hands as respecting our interest in the gifts of the holy Spirit, the Resurrection of the dead, and the eternal judgment, can∣not lightly injure the Church of God in his Doctrine. But if any man teach otherwise, and consent not to wholesom words even these words of our Lord Jesus Christ he is proud knowing nothing, but doting about que∣stions, and strife of words. Nevertheless, sith there hath been several Confessions of Faith published, among which that called the Apostles Creed, and the Nicene do seem to be of most venerable estimation, both for Antiquity, and the solidity of the matter, and for their excellent brevity, we do hereby declare to the world that we assent to the
Contents thereof, as we find them both digested and comprehended in these ensuing Articles, that all men may know that we are no de∣visers, or favourers of Novelties or new Doctrines.
The substance of the Apo∣stles, and the Nicene Creed in Latine. The same for Substance in English. 1. CRedo in unum Deum, patrem omnipotentem, factorem Coeli & Terrae, visibilum omnium & in∣visibilium. 1. I Believe in one God the Al∣mighty Father, maker of Heaven and Earth, and of all things visible and invisible. 2. Et in unum Dominum Jesum Christum, filium Dei unigenitum, & ex patre natum, ante omnium secula, Deum de Deo, Lumen de Lumine, Deum verum de Deo vero, genitum non factum, consubstantialem patri, per quem omnium facta sunt. 2. And in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, very God of very God, be∣gotten not made, of one substance with the Father, by whom all things were made. 3. Qui propter nos Homines, & pro∣pter nostram salutem descendit de Coelis & incarnatus est, de spiritu Sancto ex Maria Virgine, & homo factus est, 3. Who for us men and for our sal∣vation descended from the Hea∣vens and was incarnate of the Vir∣gin Mary by the holy Ghost, and became man. 4. Crucifixus pro nobis, sub Pontio Pilato, passus & Sepultus est, 4. Crucified also for us under Ponti∣us Pilate, suffered and was buried. 5. Et Resurrexit tertiâ die, secun∣dum Scripturas. 5. And rose again the third day, according to the Scripture. 6. Et ascendit ad Coelum, sedit ad dex∣tram Patris. 6. And ascended into Heaven, and sits at the right hand of the Father.
7. Et iterum venturis est cum Glo∣ria judicare, vivos & mortuos cujus Regni non erit sinis. 7. And is to come again with Glory to Iudge the living and the dead, of whose kingdom there shall be no end. 8. Et in Spiritum Sanctum Dominum & vivificantem, qui ex patre filioque procedit, qui cum patre & filio simul adoratur, & conglorificatur, qui lo∣quutur est per prophetas. 8. And in the holy Spirit, the quickning Lord who proceeds from the Father and the Son, and in like manner is adored and glo∣rified with the Father and the Son, and who spake by the Prophets. 9 Et unam sanctam Catholicam Apo∣stolicam Ecclesiam. 9. And I believe one Holy Catho∣lick and Apostolical Church. 10. Confitetur unum Baptisma in re∣missionem peccatorum. 10. I confess one Baptism for Re∣mission of sins. 11. Et expecto Resurrectionem mor∣tuorum. 11. I look for the Resurrection of the dead, 12. Et vitam venturisoeculi, Amen. 12. And the Life of the World to come.
This Confession of Faith as it is of great Antiquity, so verily, were it diligently considered, might be a good means to bring to a greater degree of unity, many of the divided parties professing Christianity. As for the twelve Articles added thereunto by the Tridentine Synod (at least some of them) they are both of so late Edition, and of so little verity, that I shall not give the Reader the trouble of reading them, I shall rather in this place commit to posterity, a brief Declaration of the Faith of the present baptized Churches in this Nation, or at least of very many of them, which was presented to his Majesty Charles the Second of England, &c King. Which as he courteously received from our hands, so I trust it may find good acceptance with all mode∣rate Christians; what is alledged out of the Fathers, or other Au∣thors, was not in the printed Copy, but added here, to shew that though the composition of these Articles be new, yet the Doctrine contained therein, is truly ancient, being witnessed both by the Holy Scriptures, and later writers of Christianity.
A Brief Confession or Declaration of Faith set forth by an Assembly of Messengers, Elders and Brethren of the Baptized Churches, An. 1663. Whereunto is Added, A few Explanatory Supplements; and the Testi∣mony of many of the Ancient Writers of Christianity.
Article, 1.
WE believe and are verily confident, that there is but one God the Father, of whom are all things, glorious and unsearcheable in all his Attributes, 1 Cor. 8. 6. But to us there is but one God the Father, of whom are all things, Isa. 40. 28. Hast thou not known? Hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the Earth, fainteth not neither is weary, there is no searching of his under∣standing?
The witness of the Ancients.
Chrysostom, upon Eph. Chap. 1. Speaking of Christ saith, Behold God is called the God of him that took Flesh; and if ye will not so he is called the Father of God, the Word.
Augustine, Confess. l. 13. c. 5. — Thou, O Father, in the beginning that is in thy wisdom, born of thy self equal and co-eternal with thee; that is to say in thy son, hast created Heaven and Earth — And now under that name of God I understood the Person of the Father; who made all; and under the name of the beginning, the name of the Son in whom he made all, &c.
Again, L. 1. c. 4. And what shall we say, my God, my Life — or what can any man say when he speaks of thee? and wo to them that speak nothing in thy praise, seeing those that speak most are too dumb in it.
of the second death, reserving that secret, because of his new Testament where it is plainly discovered.
Article 3.
That there is one Lord Jesus Christ, by whom are all things, who is the only begotten Son of God, born of the Virgin Mary; Being the true Lord and root of David, and also his son and offspring according to the flesh, whom God freely sent into the world, because of his great love to the World; who as freely gave himself a ransom for all: tasting death for every man; a propitiation for our sins and not for ours only, but also for the sins of the whole world.
The witness of Antiquity.
The World being all at peace, Christ (according to the precedent prophesie) was born in Bethlehem Judah, being openly man of the Virgin his mother, and secretly God of God his Father — Christ Jesus, the substance of Israel, and the Son of David, Gods Son, of God, taking on our man without wasting Godhead, ordained Faith to be a pass for man to God, by his mean that was both God and man.
Article 4.
That God is not willing that any should perish, but that all should come to Repentance, and the knowledge of the Truth, that they might be saved. For which cause Christ hath commanded, that the Gospel be preached to every Creature. To wit the glad tidings of re∣mission of sins: so that no man shall eternally suffer in Hell, for want of a Christ that died for him, but as the Scripture saith, for denying the Lord that bought them; or because they believe not on the name of the only begotten Son of God. Unbelief therefore being the cause why the Just and Righteous God will condemn the children of men, it follows against all contradiction, that all men at one time or other, are put into such a capacity, as that through the grace of God they may be eternally saved.
The witness of Antiquity.
God would have all to be saved, but if they come to him; he so would it, not as that he would save them against their will.
Christ in mercy was born to all, but the unfaithfulness of hereticks is the cause that he that was born to all, is not born for all.
In respect of the greatness of the price, the blood of Christ is the re∣demption of the whole world. On Gods behalf life eternal is prepared for all, because God would have all men to be saved, Prosper. in Ep. ad Augustine.
Arti••le 5.
That such who first orderly comes into Christs Church, and wait∣ing there attains to degrees of Christianity, rightly qualified, and competently gifted by Gods Spirit, ought to teach in the Church, and as occasion serves, to preach to the world (being approved by the Church so to do; And that from among such some are to be chosen by the Church, and ordained by fasting and prayer, and laying on of hands, for the work of the Ministry, such so Ordained, we own as Mi∣nisters of the Gospel.
But all such as come not first, to repent of their sins, believe on the Lord Jesus, and so Baptized in his Name, for Remission of sins: But are only brought up in the Schools of humane Learning, to the attain∣ing humane Arts, and variety of Languages, with many vain curiosi∣ties of speech: Seeking rather the gain of large revenues then the gain of souls to God, such we utterly deny, for that they have need rather to be taught themselves, then fit to teach others.
The witness of Antiquity.
Thou sayest it was never seen, that the Lay or Secular people should dispute of the Faith in the presence of the Bishops. I marvel what mo∣ved thee to affirm a ly so evident. Forasmuch that as often as there is found any man that is sufficient, and apt to give good counsel, and to instruct the people, the Bishops have accustomed to desire him to do it. As our Brother the Bishop of Neon did unto Evelpius, in the City of Alexandria, and the Bishop Celcus unto Palinus in the City of Iconium; and the Bishop Atticus unto Theodosius, &c. and there is no doubt but that the other Bishops may do the like in their Diocess, when they find any one which is a man fit to profit the people.
Tindall writing against the Papists saith, Ye drive them from Gods Word, and will let no man come thereto, until he have been two years Master of Arts, first they nuzzle them with sophistry, and in bene fundantum, and there corrupt they their Judgements; with apparent Arguments, and with alledging to them Texts of Logick, of natural Philosophy, Metaphysicks, moral Philosophy; of all manner of Books of Aristotle, of all manner of Doctors, of which one holdeth this, ano∣ther that; one is a reall, the other a nominal. What wonderful Dreams have they of their praedicamentis universalis, secunde intentio∣nes, quid dities, &c. When they have in this wise brauled 8 or 12 years then begin they their Divinity, when their Judgements are utterly corrupted; and then they begin not at the Scripture, but every one chooseth to himself a several Doctor, &c.
Article 6.
That the way set forth by God for men to be justified in, is by Faith in Christ. That is, when men shall assent to the truth of the Gospel, believing with all their hearts, that there is Remission of Sins, and eternal life to be had in Christ. And that Christ is therefore worthy, their constant affection, and subjection to all his commands, and therefore resolve with purpose of heart to be subject to him in all things, and no longer to themselves: and so shall with Godly sorrow for the sins past, commit themselves to his Grace, confidently depen∣ding upon him for that which they believe to be had in him: such so believing are justified from all their sins, their faith shall be counted unto them for righteousness.
The testimony of Antiquity.
Augustin, Serm. 40. The medicine of the soul is, the only Physician for the sins of all, that is to believe in Christ, and therefore do the children of God which believe in him live, for they are born of God by the Adoption of Grace which is through the Faith of our Lord Je∣sus Christ — How virtuous soever the ancient righteous persons have been, they were not saved but by Faith.
If Righteousness be the work of God, how is it the work of God to believe in him unless it be righteousness it self to believe in him?
It is manifest that such as have faith in Christ shall not be saved, unless they have the life of Faith.
Article 7.
That there is one holy Spirit, the precious gift of God, freely given to such as obey him, that thereby they may be throughly sanctified, and made able (without which they are altogether unable) to abide stedfast in the Faith; and to honour the Father and the Son, the au∣thor and finisher of their Faith. There are three that bear record in Heaven, the Father, the Word, and the holy Ghost, and these three are one. Which Spirit such have not received (though they speak much of him, that breath out cruelty and great envy, against the li∣berty and peaceable living of such as are not of their Judgement, though holy as to their conversation.
The testimony of Antiquity.
That Spirit being the Fathers and the Sons, is properly in Scripture called the holy Spirit, it is neither Father nor Son, but personally di∣stinct from both — and this Trinity is one God.
All those are the children of God who are led by the Spirit of God, if the holy Spirit do not govern thee thou shalt fall.
O Lord God those are the chiefest and first that perscuted thee,
Article 8.
That God hath, even before the foundation of the world, chosen or elected to eternal life such as believe and so are in Christ. Yet confi∣dent we are that the purpose of God according to Election, was not in the least arising from fore-seen Faith, in, or works, done by the creature, but only from the mercy, goodness, and compassion dwel∣ling in God, and so it is of him that calleth, whose purity and un∣wordable holiness cannot admit of any unclean person, or thing, to be in his presence. Therefore his decree of mercy reaches only the Godly man whom (saith David) he hath set apart for himself.
The testimony of Antiquity.
According to his mercy he saved us, this goodness which doth flour∣ish in Christians doth arise of the divine Root, or Love; for God by his mercy hath saved us in Christ.
The Apostle saith not he hath chosen us when we were holy, but that we should be holy.
Things belonging to our profession, are not of later time, but these things have been determined before we were born: and Christ hath rightly ordered it by Faith in him — Least thou shouldest say Faith is sufficient, he addeth good life, &c.
Article 9.
That men (not considered simply as men) but as ungodly men, were of old ordained to condemnation, and considered as such who turn the grace of God into wantonness, and deny the onely Lord God, and our Lord Jesus Christ. God indeed sends strong delusions unto men that they might be damned: But we observe they are such, as receive not the love of the truth that they might be saved. And so the indignation and wrath of God is upon every soul of man that doth evil (living and dying thereing) for there is no respect of persons with God.
The testimony of Antiquity.
The damned cannot complain justly because it is their wickedness that doth cast them down into pain. — He was worthy to lose an un∣profitable Faith, who did not exercise Charity.
God is good and he is just. He may save a man without good works of his, because he is good; but he cannot condemn any man without his evil deserts, because he is Just.
Article 10.
That all children dying in Infancy, having not actually transgressed against the Law of God in their own persons, are onely subject to the first death, which comes upon them for the sin of Adam, whence they shall be raised by the second Adam; and none of them shall suffer e∣ternal death for Adams sin, for to such belongs the Kingdom of God.
Article 11.
That the right and only way to gather Churches according to Christs appointment is, first, to teach or preach the Gospel to the sons and daughters of men and then to baptize (in English Dip) in water, in the name of the Father, Son, and holy Ghost, or in the name of the Lord Jesus Christ, such only as profess repentance towards God, and Faith towards our Lord Jesus Christ. And as for those who preach not this Doctrine, but instead thereof, that Scripture-less-thing, of sprinkling Infants, whereby the Word of God, is made of no effect, and a New Testament way of bringing members into the Church by re∣generation is cast out, whereas the bond woman, and her son, viz. the Old Testament way, in bringing Infants into the Church is cast out, as saith the Scripture. Such we deny, being commanded to have no fellowship with the unfruitful works of darkness, but rather to re∣prove them.
The testimony of Antiquity.
I will declare unto you how we offer up our selves to God in Bap∣tism, after that we are renewed through Christ, such as are instructed in the Faith, and believe that which we teach them is true, being wil∣ling to live according to the same, we do admonish to fast and pray, for the Remission of Sins, and we also fast and pray with them, and then they are brought to the water; and there as we were new-born, are they also by new-birth renewed, then calling upon God the Father and the Lord Jesus Christ, and the holy Ghost, they are washed in water.
According to every ones age, condition, and disposition, the delay of Baptism is more profitable, but especially concerning little children, for what necessity is there to have sureties also brought into danger? who many by their own mortality, fail of fulfilling their promise, or by the encrease of an evil disposition in the Child; The Lord saith in∣deed
Article 12.
That it is the duty of all such who are Believers Baptized; to draw nigh to God, in submission to the fourth principle of Christs Doctrine, to wit prayer and laying on of hands, that they may receive the pro∣mised Spirit; whereby they may mortifie the deeds of the body, and live in all things answerable to their professed intentions, and desires, even to the honour of him, who hath called them out of darkness in∣to his marvellous light.
The testimony of Antiquity.
Laying on of hands was not only a thing received from Peters and the rest of the Apostles, and taught by them, but also commanded by our Lord and Saviour.
Laying on of hands hath ever been the custom of the Church.
When we are come out of the Laver (to wit baptism) afterward the hand is laid on by blessing, calling upon, and inviting the holy Ghost — Like as in Baptism the flesh is washed that the soul may be made clean so in laying on of hands the flesh is overshadowed, that the soul may be illuminated by the holy Spirit.
Article 13.
That it is the duty of such who are constituted as aforesaid, to con∣tinue stedfastly in Christ and the Apostles Doctrine, and assembling together in fellowship and in breaking of bread and prayer.
The testimony of Antiquity.
We coming together and assembling our selves, do pray for the Emperours, for their Servants, for Magistrates, and for the estate of the world, for peace; we are assembled to make Commemoration of Di∣vine Scriptures, and do feed and nourish the Faith with voice and ho∣ly words; we hope well, we plant and graff most strongly our Faith, and do labour much to imprint in our hearts the Discipline of the Commandments.
They Assembled themselves together in the night, within Cham∣bers,
Article 14.
Thus although we thus declare for the Primitive way, and order of Constituting Churches, yet we verily believe, and also declare, that unless men so professing, and practising the Order and Form of Christ's Doctrine, shall also beautifie the same with a holy and wise conversation, in all godliness and honesty, the profession of the visible Form will be rendred to them of none effect; for without Holi∣ness no man shall see the Lord.
The testimony of Antiquity.
Let not Sinners therefore and wicked men, secure themselves, by their continuance in the Church: nor by their iniquity renounce Christ their Justice in committing fornication, or all or any part of the fleshly works spoken of, Gal. 5. for he saith expressly they shall not in∣herit the Kingdom of God which do such deeds.
He that discordeth from (or frameth not himself according to) Christ, doth not eat of the flesh of Christ, nor drink his blood, although he do take every day the Sacrament of so great a thing.
Article 15.
That the Elders or Pastors, which God hath appointed to oversee and feed his Church constituted as aforesaid, are such who first being of the number of Disciples shall in time appear to be vigilant, sober, of good behaviour, given to hospitality, apt to teach, not greedy of fil∣thy Lucre, but patient, not braulers, not covetous: and as such cho∣sen and ordained to office according to the order of the Scripture, Act. 14. 23. who are to feed the flock with meat in due season, and in much love to rule over them, with all care seeking such as go astray. But such as labour to feed themselves with the fat more then to feed the flock, &c. all such we utterly deny, and do hereby bear our con∣tinued testimony against them.
The testimony of Antiquity.
Let none be Ordained to the Ministery, unless he be first examined by the Bishop, and approved by the people.
Fredrick is said to send this word to Adrian the 4th Bishop of Rome, we shut our Cities agaainst your Cardinals, because we see that they prey — upon the people; they do not ratifie peace but rake toge∣ther pence, they do not repair the world, but impare their wealth.
Article 16.
That the Ministers of Christ, which have freely received from Christ, ought freely to Minister to others: And that they which have spiritual things freely administred to them, ought freely to Communi∣cate necessary things to the Ministers (upon the account of their charge) and as for Tythes, or any forced maintenance, we utterly de∣ny to be the maintenance of Gospel Ministers.
The testimony of Antiquity.
Appoint some certoin portian, either of your yearly fruits, or your ordinary daily gains; Will you make choyce of Tythes? then let that be your portion; But thou scarce payest the thousand part, yet I find no fault, do so still, for I do so thirst after your well doing, that I refuse not your very crums.
As it is in the will of the giver to give what please him, so if he find him stubborn, and froward which receiveth it, it is in his power to revoke the gift.
Article 17.
That the Church of Christ ought after the first and second Admoni∣tion to reject all Hereticks; And in the name of the Lord to withdraw from all such, as profess, the way of the Lord, but walk disorderly in their conversation, or which cause Divisions or offences, contrary to the Doctrine of Christ which they have received.
Article 18.
That such who are true believers, even branches of Christ the vine, and that in the account of Christ whom he exhorts to abide in him, or such who have Charity out of a pure heart, and of a good conscience, and of Faith unfeigned, 1 Tim. 1. 5. may nevertheless for want of watchfulness, swerve and turn aside from the same, and become dead branches, cast into the fire, and burned. But such who add unto their Faith Virtue, and unto Virtue Knowledge, and unto Knowledge Tem∣perance, &c. such shall never fall, for they are kept by the power of God through Faith unto Salvation.
The testimony of Antiquity.
It is to be believed that some of the children of perdition, receiving not the gift of perseverance, begin to live in Faith, that worketh by Charity, and for a time do live faithfully, and justly, and after do fall.
Again, I ask, could they not be saved in that Faith, or would they not? if they could not, what injury to our Saviour? or what delight to the Tempter — some therefore fall from Faith because verity avouch∣eth it; and by cousequence from salvation because our Laws rebu∣keth it, from whence also we conclude, they fall from Charity, with∣out which Salvation cannot be obtained.
Article 19.
That the Churches of Christ ought by free contribution, to re∣lieve the necessities of the poor Saints, and not as being thereto com∣pelled by the Magistrate. And for the distribution of such charitable Contributions, God hath appointed a Ministry of Deacons, faithful men, chosen by the Church, and ordained by Prayer and Laying on of Hands to that work, &c.
The testimony of Antiquity.
That which men do by Compulsion, is not a Sacrifice, forasmuch as if it be not done voluntarily, and with the heart, it is most execrable, and accursed.
If thou hast Riches, labour by well doing to store them up in Heaven.
Sacred Orders we call Presbyters and Deacons, for those two the Primitive Church is only said to have had. For saith Jerom, A Bishop and a Presbyter is all one.
Article 20.
That there shall be (through Christ who was dead, but is alive a∣gain) a Resurrection of all men from the Graves of the Earth, both the just and unjust, that is the fleshly bodies of men, sown in the Graves of the Earth, Corruptible, dishonourable, weak, natural (which so considered cannot inherit the Kingdom of God) shall be raised again Incorruptible, in Glory, in power, Spiritual, and so considered the bo∣dies of the Saints (united again to their Spirits) which here suffer for Christ, shall inherit the Kingdom of God, reigning together with Christ.
The testimony of Antiquity.
Every part of the bodies perishing either in Death, or after it in the Grave, or wheresoever, shall be restored, renewed; and of a natural and Corruptible Body, it shall be Immortal, Spiritual and Incorru∣ptible: Be it all made into powder or dust, or by chance or cruelty dissolved into air or water, yet cannot it be kept hid from the omnipo∣tency of the Creator, who will not have one hair of the head to perish. Thus shall the Spiritual flesh become subject to the Spirit, yet shall it be flesh still.
Article 21.
That there shall be after the Resurrection from the Graves of the Earth, an Eternal Judgement at the appearing of Christ and his Kingdom, at time of Judgement which is unalterable and irrevoca∣ble, every man shall receive according to the things done in this body.
The testimony of Antiquity.
Augustin In the Chapters quoted to the 20 Article doth not only very largely assert the Resurrection and the Judgement to come, but also bring an instance to demonstrate the possibility of eternal torment, to be endured by wicked men in Hell fire. There is (saith he) a kind of worms that live in the fervent springs of hot Baths, whose heat is suchas none can endure it at certain times, and yet those worms do so love to live in it, that they cannot live without it: whence Augu∣stine observes, That seeing Bodies of Flesh may live in Fire, and be nourished by it, it's easie to believe that a body of flesh may live in the fire and be tormented by it, because to nourish is not proper to the fer∣vent heat of fire, but to torment is proper thereunto.
Article 22.
That the same Lord Jesus, who shewed himself alive af∣ter his Passion by many infallibe proofs; which was taken up from the Disciples, and carried up into Heaven, shall so come again, in like manner as he was seen go into Heaven, so he is, (and shall appear to be) King of Kings, Lord of Lords, for the King∣dom is his, and he is Governour among the Nations, yea King over all the Earth, and his Saints shall reign with him on the Earth. The Kingdoms of this world shall become the Kingdoms of our Lord and of his Christ, and when Christ, who is our life shall appear; then shall we (that is to say) his faithful servants appear in Glory, with him, &c.
The testimony of Antiquity.
As for me and all that are every way sound Chiistians, we know that there shall be a Resurrection of the body — and that they which have believed in Christ, shall live and reign a thousand years with him in Jerusalem, &c.
This Opinion was professed in the Apostles time by Papias Bishop of Jerusalem; seconded by Irenaeus, Apollonarius, Tertullian, Victori∣nus, Pictaviensis and Lactantius. And saith Jerom, many Martyrs and religious persons held it.
Article 23.
That the holy Scriptures, is the rule whereby Saints both in mat∣ters of Faith and conversation are to be regulated: They being able to make men wise to Salvation through Faith in Christ Jesus, &c.
The testimony of Antiquity.
The errour of Fore-fathers ought not to be followed, but the au∣thority of the Scripture, and the Commandments of God which he teacheth us. Truly through ignorance of the Law they receive Christ for Antichrist.
I dare not receive that which I read not.
Think not it is in any other writing if it be not in the Scripture, Let us seek to be resolved in the Gospel; if we find it not there, where shall we find it?
Article 24.
That it is the will and mind of God (in these Gospel times) that men should have the free liberty of their own Consciences, in mat∣ters of Religion, without the least persecution on that account — Seeing Christ teacheth that whatsoever men would that others, should do to them, they should even so do themselves to others, and that the Tares and the Wheat should grow together in the field, which is the World, until the harvest, which is the end of the World.
The testimony of Antiquity.
Christ doth forbid us to root up the Tares for two causes, the one for that they should a little hinder the corn; the other is, that if they do not heal themselves, they shall never escape the eternal vengeance. But if Hereticks should be put to death, war should be without truce. This is then our desire unto your reverence, &c. First if it may be that you would confer with our Bishops peaceably, and quietly, to
Article 25.
We believe that there ought to be civil Magistrates, in all Nations for the punishment of evil doers; and for the praise of them that do well. And that all wicked lewdness, and fleshly filthiness, contrary to just and wholsom civil Laws, ought to be punished according to the nature of the offences, and this without respect of persons, religion or profession whatsoever, and that we and all men are obliged by Gospel Rules to be subject to the higher powers, to obey Magistrates, to sub∣mit to every Ordinance of man for the Lords sake. But in case the civil powers do or shall at any time impose things about matters of Religion, which we through Conscience to God cannot actually obey, then we say, that in such cases we ought to obey God rather then men, and accordingly do hereby declare our whole, and holy purpose, or intent, that through the help of Grace we will not yield, nor in such cases obey actually; yet humbly purposing (in the Lords strength) patiently to suffer whatsoever shall be inflicted upon us, for our Conscionable forbearance.
The testimony of Antiquity.
Omnis anima potestatibus, &c. Let every soul be subject to the Higher Powers, He that enjoyneth this to every soul, whom hath he exem∣pted from the subjection of earthly powers?
We Christians have our eyes elevated to Heaven, and our hands stretched out because they are innocent, and the head bare because we are not ashamed — we do pray for the Emperours, &c. — And then speaking of the things which concern the Christian Religion, he saith, I may not ask these things, but of him of whom I know I shall obtain them, for it is he only that will give it, and I am he that ought to re∣quire it, that is to say his servant, which do honour him, and which have in reverence him only, which am killed for his Doctrine and, Discipline, &c.
I have here to advertise the Reader that I have not read all those Scriptures at length, which we read in that printed Copy, but set down the Quotations in the Margin; I have also omitted some things which in some of those Articles was added upon particular occasion, and not so precisely concerning matter of Doctrine. I have also ex∣plained some few passages for the better understanding of the Reader.
Tertull. Apo. c. 29.
Hillary against Auxent.
Theod. l. 4. c. 24.
Lact. Firm. Divin. Inst. ••. l. 5. c. 20. &c. 21.
And these words & ex patre natum. a little explain∣ed (which I confess are to me somthing ambiguous) the Doctrine therein contain∣ed, is full of verity.
1 Cor. 8. 6.
Isa. 40. 28.
Chrysost.
August.
Gen. 1. 31. Eccl. 7. 29. Gen. 2. 27. & 3. 17, 18, 19.
Augustine. De Civ. Dei. L. 13. c. 23.
Luk. 20. 24. Rev. 22. 16. 1 Tim. 2. 5, 6. 1. Joh. 2. 2. Heb. 2. 9.
Aug. de Civit. Dei. l. 18. c. 46. l. 17. c. 11. l. 11. c. 2.
2 Pet. 3. 9. 1 Tim. 2. 4. Mark 16. 15. 2 Pet. 2. 1. John 3. 18. Joh. 1. 7. Act. 17. 30. Mark 6. 6. Heb. 3. 10, 18, 19. 1 Joh. 5. 10. John 3. 17.
Ambros. in 1 Tim. 2.
Amb. l. 3. de fi∣de c. 4.
Aug. Tom. 7. Artic. Falso.
Act. 11. 22, 23, 24. Act. 11. 19, 20. Act. 13. 2 3. Act. 1. 23. 1 Cor. 1. 19. 21. 1 Cor. 2. 1. 4, 5. Rom. 2. 21.
Euseb. Eccl. Hist. l. 6. c. 11.
Tindall.
Rom. 5. 1. 2 Cor. 5. 15. Rom. 4. 22, 23, 24. Rom. 3. 25, 26.
Augustin, L. cont. 2. •• pelag. c. 21
Aug. in Joh. 6. Greg. I. 6. ep. 15.
Ephes. 4. 4. Acts 5. 32. 1 Cor. 6. 11.
Aug. de Civit. Dei, l. 11. c. 10. & verb. Apost. Serm. 13. c.
Bernard.
Joh. 3. 16. Eph. 1. 4. 2 Thes. 2. 13. Rom. 9. 11. Psal. 4. 3.
Ambros. in Tit. 3.
Jerom. Apol. ad Ruffin.
Chrys. in Eph. c. 1.
Jude v. 4. 2 Thes. 2. 10, 11, 12. Rom. 2. 9, 10, 11.
Ambrose l. 2. de vocat. Gent. c. 1.
Augustine cont. Jul. l. 3. c. 18.
1 Cor. 5. 22. Mat. 19. 14.
Austin. cont. advers. leg. l. 1. c. 16.
Mat. 28. 19. Mar. 16. 16. Act. 2. 38. & 8 12. & 18. 8. Gal. 4. 22. to 31. Mat. 3. 8, 9. Eph. 5. 11.
Justin. Mart. in orat. ad An∣thon. pium.
Tertull.
Heb. 6. 1, 2. Act. 8. 12, 15, 17. Act. 19. 6. 2 Tim. 1. 6. Rom. 8. 13.
Clem. ep. ad Juli.
Jerom. ep. ad Lucif.
Act. 2. 41, 42. 1 Cor. 11.
Tertul. Apol.
Isa. 1. 11, 12, 13, 15, 16. Heb. 12. 14.
Aug. de Civit. Dei. l. 21. c. 25.
Prosp. lib. de sentenc.
1 Tim. 3. Tit. 1. Act. 13. 23. Ezek. 34. 2, 3. 2 Cor. 12. 14. Ezek. 34.
Con. Carth. 3. can. 22.
Aug. in Psal. 146.
Con. Aurel. Can. 17,
Tit. 2. 10, 11. 2 Thes. 3. 6. Rom. 16. 17.
Con. •…•…bilo. Can. 25.
Decret. Greg. 4. tit. 39. c. 13.
Joh. 15. 34 1 Tim. 1. 5. 6, 7 Joh. 15. 6. 2 Pet. 2. 5, 6, 7. 18. 9, 10. 1 Pet. 1. 5.
Aug. de Corep. & Gra. c. 13.
Bern. ep. 42.
2 Cor. 9. 7, 11, 12. Act. 6. 1, 2, 3, 4, 5, 6, 1 Cor. 1. 16. 1. 2.
Lactan. Firm. Aug. ep. c. 6. Decret. Greg. l. 1. c. 14.
Isa. 26, 19. 1 Cor. 15. 21, 22, 42, 43, 44, 45.
Aug. de Civit. Dei. l. 20. c. 12-13: 14, 15, 16. where he large∣ly treateth of this point of the Christian Faith.
1 Tim. 4. 1. Heb. 9. 27. 2 Cor. 5. 10
De Civit. Dei. l. 21. c. 2.
Acts 1. 3. Luke 24. 51. Acts 1. 6, 10, 11. Rev. 19. 16. Ps. 22. 28. Zech. 14. 9. Rev. 11. 15. 2 Cor. 3. 22. 23 Dan. 7. 27. Ps. 72. 4.
Just. cont Try∣phon p. 30. 7. Ludovic. Vives Com. in Aug. De Civit. Dei l. 20. c. 7.
2 Tim. 3. 15, 16, 17. John 2. 31. Isa. 8. 20.
Jerome Tom. 6. in Jer. 9.
Amb. de Incarn.
Aug. in Psal. 66.
Mat. 7. 12. Mat. 13. 29. 30; 38, 39.
Chrysost. 1 tom. in Mat. 13. Hom. 4. 7. Aug. Ep. 42.
1 Pet. 2. 14. Tit. 3. 1. 1 Pet. 2. 13. Rom. 13. 1. Acts 5. 29.
Leodens Ep. cont. paschal 2.
Tertul. Apol. Chap. 30.